Reappearance in Accordance with One’s Objectives

Monks, I shall teach you reappearance in accordance with one’s objectives. Listen and attend closely to what I shall say.

Here, Monks, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well‑to‑do Nobles!’ … ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well‑to‑do Brāhmins!’… ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well‑to‑do Householders!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the gods of the heaven of The Four Great Kings are long‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of The Four Great Kings!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the gods of the heaven of the Thirty‑three … the Yāma gods … the gods of the Tusita heaven … the gods who excite in creating … the gods who wield power over others’ creations are long‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods who wield power over others’ creations!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the Brahmā of a Thousand is long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a Thousand resides determined on permeating a world‑system of a thousand worlds, and he resides determined on permeating the beings that have reappeared there. Just as a man with good sight might take a gallnut (plant growth that resembles a nut) in his hand and review it, so the Brahmā of a Thousand resides determined on permeating a world‑system of a thousand [worlds], and he resides determined on permeating the beings that have reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of a Thousand!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the Brahmā of Two Thousand … the Brahmā of Three Thousand … the Brahmā of Four Thousand … the Brahmā of Five Thousand is long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Five Thousand resides determined on permeating a world‑system of five thousand worlds, and he resides determined on permeating the beings that have reappeared here. Just as a man with good sight might take five gallnuts (plant growth that resembles a nut) in his hand and review them, so the Brahmā of Five Thousand resides determined on permeating a world‑system of five thousand worlds, and he resides determined on permeating the beings that have reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of Five Thousand!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the Brahmā of Ten Thousand is long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Ten Thousand resides determined on permeating a world‑system of ten thousand worlds, and he resides determined on permeating the beings that have reappeared there. Just as a fine beryl gem (mineral composed of beryllium aluminium cyclosilicate; a rare stone) of purest water, eight‑faceted, well cut, lying on red brocade, glows, radiates, and shines, so the Brahmā of Ten Thousand resides determined on permeating a world‑system of ten thousand worlds, and he resides determined on permeating the beings that have reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of Ten Thousand!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the Brahmā of a Hundred Thousand is long‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a Hundred Thousand resides determined on permeating a world‑system of a hundred thousand worlds, and he resides determined on permeating the beings that have reappeared there. Just as an ornament of finest gold, very skillfully created in the furnace by a clever goldsmith, lying on red brocade, glows, radiates, and shines, so the Brahmā of a Hundred Thousand resides determined on permeating a world‑system of a hundred thousand worlds, and he resides determined on permeating the beings that have reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmā of a Hundred Thousand!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the gods of Radiance … the gods of Limited Radiance … the gods of Immeasurable Radiance … the gods of Streaming Radiance … the gods of Glory … the gods of Limited Glory … the gods of Immeasurable Glory… the gods of Refulgent Glory … the gods of Great Fruit … the Aviha gods … the Atappa gods … the Sudassa gods … the Sudassī gods … the Akaniṭṭha gods are long‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the Akaniṭṭha gods!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He hears that the gods of the base of infinite space … the gods of the base of infinite consciousness … the gods of the base of nothingness … the gods of the base of neither perception‑nor‑non‑perception are long‑lived, long‑enduring, and enjoy great happiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base of neither perception‑nor‑non‑perception!’ He fixes his mind on that, determined upon it, develops it. These objectives and this residing of his, thus developed and cultivated, lead to his reappearance there.

This, Monks, is the path, the way that leads to reappearance there.

Again, a Monk possesses confidence, virtue (moral conduct), learning, generosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with direct knowledge (experience), I might here and now enter upon and reside in the liberation of mind and liberation by wisdom that are taintless with the destruction of the taints!’ And by realizing for himself with direct knowledge (experience), he here and now enters upon and resides in the liberation of mind and liberation by wisdom that are taintless with the destruction of the taints.

Monks, this Monk does not reappear anywhere at all.

(Reference: MN 120)

In this Teaching from Gotama Buddha, he shares how a human being can develop certain qualities of mind, and in doing so, will lead to rebirth in an improved designation.

Again, it is important to keep in mind that the goal of these Teachings and The Path to Enlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way leading to rebirth in an improved destination is the same path that leads to Enlightenment.

The qualities of mind that The Buddha highlights are confidence, virtue (moral conduct), learning, generosity, and wisdom.

For a Practitioner to experience an improved designation upon rebirth, The Buddha describes these qualities of mind as important to accomplishing the objective.

Lastly, The Buddha describes that a Practitioner who possesses confidence, virtue (moral conduct), learning, generosity, and wisdom, but sets their objective towards the attainment of Enlightenment, does not reappear anywhere at all. In other words, a being who attains Enlightenment is not reborn.

This is the ultimate goal of The Path to Enlightenment, to eliminate discontentedness and escape The Cycle of Rebirth.