The Discourse on Rebirth by will

This is a detailed analysis of the Saṅkhārupapatti Sutta (MN 120): The Discourse on Rebirth by Volitional Formation.
This sutta explains how a practitioner, possessing specific spiritual qualities, can direct their mind to determine their future rebirth. However, it culminates in the highest aspiration: the ending of all rebirth.

1. Introduction (Nidāna)
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
This is the standard opening of a Sutta. It sets the scene in Sāvatthī, at Jeta’s Grove. The Buddha addresses the monks to initiate the teaching.
Etymology of Key Words:
Bhagavā: Often translated as “The Blessed One” or “Lord.” It comes from bhaga (fortune, luck, or portion) + vant (possessor of). It implies one who possesses good fortune and spiritual majesty.
Viharati: From vi (separation/intensifier) + harati (to carry/walk). It means “dwells” or “lives,” implying a specific mode of lifestyle (in this case, the monastic lifestyle).
Sāvatthiyaṁ: Locative case of Sāvatthī, the capital of the Kosala Kingdom, the Buddha’s primary base of operations.

2. The Proposition of the Teaching
“saṅkhārupapattiṁ vo, bhikkhave, desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
The Buddha announces the topic: Saṅkhārupapatti. He asks them to listen closely (suṇātha) and attend carefully (sādhukaṁ manasi karotha).
Etymology of Key Words:
Saṅkhārupapatti: This is a compound of Saṅkhāra + Upapatti.
Saṅkhāra (Sam + √kṛ): “To put together,” “prepare,” or “form.” In this context, it refers to Volitional Formations or mental aspirations supported by karma.
Upapatti (Upa + √pad): “Stepping onto,” “arising,” or “rebirth.”
Meaning: “Rebirth according to one’s aspirations/will.”
Manasi karotha: Manasi (in the mind) + karotha (do/make). Literally “do it in the mind,” meaning to pay attention or reflect.

3. The Five Foundational Qualities
“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Here, the Buddha lays out the prerequisites. One cannot simply wish for a high rebirth; one must have the spiritual “capital” to pay for it. The monk must possess five specific qualities.
Etymology of Key Words:
Saddhā (Faith): From sam + dhā (to place/put). To “place one’s heart on.” It implies confidence, trust, and conviction in the Dhamma.
Sīla (Virtue): From root sī (to bind/compose) or associated with sītala (coolness). It refers to ethical conduct that binds one to goodness and cools the fires of regret.
Suta (Learning): From root su (to hear). In an oral culture, a learned person was “one who has heard much.”
Cāga (Generosity): From root caj (to abandon/give up). It is the letting go of stinginess and attachment to material things.
Paññā (Wisdom): Pa (intensive prefix) + ñā (to know). Deep, penetrative understanding of reality.

4. Aspiration for Human Rebirth
Tassa evaṁ hoti: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti. So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
Explanation:
Possessing the five qualities, the monk forms a wish: “Oh, that after death, I might be reborn in the company of wealthy nobles (khattiyamahāsālā).”
He fixes his mind (adhiṭṭhāti) and develops it (bhāveti). Because his mind is pure (due to the five qualities) and focused, this aspiration leads to rebirth there.
Etymology of Key Words:
Khattiyamahāsāla: Khattiya: Warrior/Noble caste (Sanskrit: Kshatriya).
Mahā (Great) + Sāla (Sal tree). The Sal tree is a symbol of majesty. “Like a great Sal tree.” This idiom denotes a wealthy, established family.
Sahabyataṁ: Saha (together) + bhāva (being/state). “In the company of” or “status of.”
Adhiṭṭhāti: Adhi (over/on) + sthā (stand). To “stand upon” a decision; to determine or resolve.
(Note: The Sutta repeats this formula for Brāhmaṇamahāsālānaṁ (Wealthy Brahmins) and Gahapatimahāsālānaṁ (Wealthy Householders). The mechanism is identical.)

Aspiration for the Sensual Heavens (Kāmaloka)
Puna caparaṁ… Tassa sutaṁ hoti: ‘cātumahārājikā devā… tāvatiṁsā… yāmā… tusitā… nimmānaratī… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti… So taṁ cittaṁ dahati…
Explanation:
The monk hears (sutaṁ hoti) that the Devas of the various heavens are long-lived, beautiful, and happy. He aspires to join them. This covers the six heavens of the Sense Sphere.
Etymology of Key Words (The 6 Heavens):
Cātumahārājikā: “Belonging to the Four (catu) Great (mahā) Kings (rāja).” Guardians of the four directions.
Tāvatiṁsā: “The Thirty-Three.” (Vedic Trayastriṃśa). The realm presided over by Sakka (Indra).
Yāmā: “Those who have gone to bliss” or “The Watchers.” They are removed from earthly time.
Tusitā: From tus (to be satisfied/pleased). The “Contented Ones.” The Bodhisatta dwells here before his final birth.
Nimmānaratī: Nimmāna (Creation) + rati (delight). “Those who delight in their own creations.” They manifest whatever they desire.
Paranimmitavasavattī: Para (other) + nimmita (created) + vasa (power/control) + vattī (wielder). “Those who wield power over what is created by others.” The highest sensual heaven.

Aspiration for the Brahma Realms (The 1,000s)
Tassa sutaṁ hoti: ‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati… Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya…
Explanation:
Here the sutta shifts from sensual heavens to the Brahma worlds (Form Realm).
The Buddha describes a “Thousandfold Brahma” (Sahasso brahmā) who pervades a system of 1,000 worlds (sahassilokadhātu).
The Buddha uses a simile: Just as a man might hold a castor oil nut (āmaṇḍa) in his hand and inspect it, this Brahma inspects 1,000 world systems.
Etymology of Key Words:
Lokadhātu: Loka (world) + dhātu (element/constituent part). A “World System” (solar system/galaxy).
Pharitvā: From pharati (to pervade/spread/suffuse). This refers to the mental power of the Brahma to spread his consciousness across vast distances.
Adhimuccitvā: Adhi + muc (to release/resolve). To focus intent upon.
(The text proceeds to scale this up:)
2,000 – 5,000 Worlds: Simile of holding five nuts.
10,000 Worlds: Simile of a Beryl gem (maṇi veḷuriyo) on a red rug (paṇḍukambale), glowing and shining.
100,000 Worlds: Simile of a gold ornament (nikkha) on a red rug.

Aspiration for Higher Form Realms (Pure Abodes)
…ābhā devā… ābhassarā… subhakiṇhā… vehapphalā… avihā… atappā… sudassā… sudassī… akaniṭṭhā…
Explanation:
The monk aspires to higher states of Jhanic existence. These correspond to the Second, Third, and Fourth Jhanas.
Etymology of Key Words:
Ābhassarā: Ābhā (radiance) + sara (flowing/streaming). “Streaming Radiance.” (Corresponds to 2nd Jhana).
Subhakiṇhā: Subha (glory/beauty) + kiṇṇa (scattered/pervaded). “Refulgent Glory.” (Corresponds to 3rd Jhana).
Vehapphalā: Veha (great/vast) + phala (fruit). “Great Reward.” (4th Jhana).
The Pure Abodes (Suddhāvāsa): Accessible only to Non-Returners (Anagamis).
Avihā: Not falling / Durable.
Atappā: Untroubled / Serene (literally “not tormented”).
Sudassā: Beautiful / Clear-sighted.
Akaniṭṭhā: A (not) + kaniṭṭha (younger/lesser). “Peerless” or “Highest.”

The Five Pure Abodes (Detailed Breakdown)
These five realms are arranged hierarchically. Commentators (like in the Visuddhimagga) explain that rebirth into a specific level depends on which of the Five Spiritual Faculties (Indriya) was dominant in the meditator’s practice.

Avihā (The Durable / The Non-Falling)
Dominant Faculty: Saddhā (Faith/Confidence).
Characteristics: In other realms, beings might die before their full lifespan is exhausted (due to karma cutting it short). In Avihā, beings are so fixed in their destiny that they live the complete, fixed lifespan without “falling” away early. They are “fixed” in their determination to attain Nibbāna.
Nature of Existence: This is the entry-level of the Pure Abodes. Even here, the refinement of matter is incredibly subtle.

Atappā (The Untroubled / The Serene)
Dominant Faculty: Viriya (Energy/Effort).
Characteristics: Why is “Energy” associated with “No Torment”? Because their effort is not a struggle. It is a purified, cool energy that does not burn. They are not tormented by the “heat” of creative anxiety or the desire for becoming. Their mental peace is profound.

Sudassā (The Beautiful / The Clearly Visible)
Dominant Faculty: Sati (Mindfulness).
Characteristics: Because their mindfulness (sati) is strong, their clarity of presence manifests as extreme radiance and beauty. “Beautiful” here refers not just to “visual” beauty (though they are described as radiant), but to the beauty of their visible manifestation or “presence.” They are the “object” of clear sight.

Sudassī (The Clear-Sighted / The Visionaries)
Dominant Faculty: Samādhi (Concentration).
Characteristics: With Samādhi as their dominant faculty, their vision is unobstructed. They can see the Dhamma with immense clarity.
They possess a penetrative insight into the nature of phenomena.

Akaniṭṭhā (The Peerless / The Highest)
Dominant Faculty: Paññā (Wisdom).
Characteristics:
This is the ceiling of the universe of Form (Rūpa Loka). Beyond this lie only the Formless (Arūpa) realms.
It is the abode of the highest wisdom.
This is the final destination for the type of Non-Returner known as Uddhaṁsota Akaniṭṭhagāmi (“One whose stream flows upward to Akaniṭṭha”). They may be born in lower Pure Abodes and evolve upward until they reach Akaniṭṭha, where they attain Arahantship and pass into Parinibbāna (Final Extinguishment).

Summary of the Path through the Pure Abodes
In the Saṅkhārupapatti Sutta, the Buddha mentions aspiring to these realms. However, unlike the lower heavens where one simply needs merit and generic Jhana, aspiring to the Pure Abodes requires the Magga-Phala (Path and Fruit) of the Non-Returner.
Preparation: The bhikkhu develops the Five Faculties (Faith, Energy, Mindfulness, Concentration, Wisdom).
Attainment: He eradicates the five lower fetters.
Rebirth: Upon death, he bypasses the sensory world.
Finality: In the Pure Abodes, there is no falling back. The only movement is “up” toward Nibbāna. It is the waiting room for total liberation.

Aspiration for Formless Realms
…ākāsānañcāyatanūpagā devā… viññāṇañcāyatanūpagā… ākiñcaññāyatanūpagā… nevasaññānāsaññāyatanūpagā…
Explanation:
The monk aspires to the four Formless (Arūpa) realms.
Etymology of Key Words:
Ākāsānañcāyatana: Ākāsa (Space) + ananta (endless) + āyatana (base). “The Base of Infinite Space.”
Viññāṇañcāyatana: Viññāṇa (Consciousness) + ananta + āyatana. “The Base of Infinite Consciousness.”
Ākiñcaññāyatana: Akiñcana (nothing/not anything) + āyatana. “The Base of Nothingness.”
Nevasaññānāsaññā: Neva (neither) + saññā (perception) + na (nor) + asaññā (non-perception). The limit of mental existence.

Based on the Saṅkhārupapatti Sutta (MN 120) and the broader context of cosmology and meditation practice, entering the Rūpa (Form) and Arūpa (Formless) realms is not merely a matter of traveling to a place. It is a matter of tuning the frequency of the mind.
The fundamental principle is: To be reborn as a Brahma (divine being), one must cultivate the mind of a Brahma in this life.
Here is the detailed explanation of how to enter these realms:

General Prerequisite: The Foundation
As stated in MN 120, before one can aspire to these high realms, one must possess the “Five Spiritual Assets”:
Saddhā (Faith/Confidence)
Sīla (Moral Purity)
Suta (Learning/Knowledge of Dhamma)
Cāga (Generosity/Letting go)
Paññā (Wisdom)
Without Sīla (virtue), the mind remains agitated by remorse (vippaṭisāra) and cannot achieve the deep concentration required for these realms.

Entering the Rūpa Loka (The Fine-Material Realm)
The Rūpa Loka is the realm of pure spiritual form/light, free from coarse sensual desire (kāma). To be reborn here, one must master the Rūpa Jhānas (Absorptions of Form).
Etymology:
Jhāna: From the root jhe (to meditate/think closely) or jhā (to burn up). It implies burning up the “hindrances” (lust, anger, sloth, worry, doubt) and looking closely at a meditation object.
The Method: Samatha (Tranquility Meditation)
To reach these levels, a meditator focuses on a conceptual object (like the breath, a kasina disk of earth or light, or the Divine Abidings like Loving-kindness).
A. The First Jhana -> Rebirth in the Realm of Brahma’s Retinue
Practice: Withdrawing from sensual desires (kāma) and unwholesome states (akusala).
Mental Factors: The mind still has Vitakka (applied thought) and Vicāra (sustained thought), but is filled with Pīti (rapture) and Sukha (bliss) born of seclusion.
Result: Rebirth in the Brahma Parisajja (Retinue of Brahma) or Mahā Brahma realms.

B. The Second Jhana -> Rebirth in the Ābhassarā (Radiant) Realm
Practice: Quieting the thinking process (subsiding of vitakka and vicāra).
Mental Factors: Pure internal confidence (sampasādana) and unification of mind (ekodibhāva). The rapture (pīti) is intense.
Result: Rebirth in the Ābhassarā world (World of Streaming Radiance).

C. The Third Jhana -> Rebirth in the Subhakiṇhā (Glory) Realm
Practice: Letting go of the excitement of rapture (pīti).
Mental Factors: One dwells in equanimity (upekkhā), mindful (sato) and clearly comprehending (sampajāno), experiencing a more subtle, spiritual pleasure (sukha).
Result: Rebirth in the Subhakiṇhā world (World of Refulgent Glory).

D. The Fourth Jhana -> Rebirth in the Vehapphalā (Great Fruit) Realm
Practice: Abandoning pleasure and pain, joy and grief.
Mental Factors: Purity of mindfulness due to equanimity (upekkhā-sati-pārisuddhi). The breath becomes so subtle it appears to stop.
Result: Rebirth in the Vehapphalā world.
Alternative Method: The Brahma-Vihāras
One can also enter the Rūpa realms by cultivating the Four Divine Abidings to a boundless degree:
Mettā (Loving-kindness)
Karuṇā (Compassion)
Muditā (Sympathetic Joy)
Upekkhā (Equanimity)

Entering the Arūpa Loka (The Formless Realm)
The Arūpa Loka is entirely devoid of matter. There is no body, no shape, only pure mind. To enter here, one must master the Arūpa Jhānas. This requires taking the Fourth Rūpa Jhana as a base and then removing the “concept of form/matter” entirely.
Etymology:
Arūpa: A (not/without) + Rūpa (form/matter).
Āyatana: Base, sphere, or dimension.
The Method: Transcending the Image
A. The Base of Infinite Space (Ākāsānañcāyatana)
How: The meditator emerges from the 4th Jhana. If they were focusing on a visual object (like a colored disk), they mentally expand that image until it loses its edges, then remove the image entirely, focusing only on the “space” occupied by it. They think: “Space is infinite” (ananto ākāso).
Result: Rebirth in the Realm of Infinite Space.

B. The Base of Infinite Consciousness (Viññāṇañcāyatana)
∫The meditator realizes that for “infinite space” to exist, there must be a consciousness aware of it. They turn their attention from the object (space) to the subject (awareness). They think: “Consciousness is infinite” (anantaṁ viññāṇaṁ).
Result: Rebirth in the Realm of Infinite Consciousness.

C. The Base of Nothingness (Ākiñcaññāyatana)
How: The meditator lets go of the active consciousness. They focus on the absence or void left behind. They focus on the thought: “There is nothing” (natthi kiñci).
Etymology: Akiñcana (nothingness) comes from a (no) + kiñcana (something/possession/attachment).
Result: Rebirth in the Realm of Nothingness.

D. The Base of Neither-Perception-Nor-Non-Perception (Nevasaññānāsaññāyatana)
How: This is the highest limit of samsara. The state is so subtle that one cannot say perception exists (because it is too gross), nor that it doesn’t exist (because there is still a residual sensitivity). The mind becomes incredibly refined.
Result: Rebirth in the Realm of Neither-Perception-Nor-Non-Perception.

The Crucial Step: Saṅkhāra (Aspiration)
As MN 120 explains, merely having the Jhana is not enough; one must direct the mind.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti. He fixes that mind, establishes that mind, develops that mind.
The Process Summary:
Sīla: Establish moral purity to prevent regret.
Samādhi: Attain the specific Jhana level corresponding to the realm you wish to enter.
Adhiṭṭhāna (Resolve): Emerging from that Jhana, one must make a determination: “May I be reborn in the company of the [Specific] Devas.”
Maintenance: One must maintain this level of mental purity until the moment of death (Cuti-citta).
Important Warning from the Sutta
While the Buddha explains how to do this, he ends the Sutta with the “highest” aspiration: Nibbāna.
Entering Rūpa or Arūpa realms provides massive lifespans (aeons long), but they are impermanent (anicca). Eventually, the karma is exhausted, and the being falls back to lower realms. The Buddha advises using the concentrated mind of the Jhanas not to be reborn, but to practice Vipassanā (Insight) to end rebirth entirely.

The Ultimate Goal: Cessation of Rebirth (Nibbāna)
Tassa evaṁ hoti: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti. So āsavānaṁ khayā anāsavaṁ… viharati. Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.
This is the climax of the Sutta. The monk uses his five qualities (faith, virtue, learning, generosity, wisdom) not to wish for a new existence, but to destroy the “Taints.”
Because he resolves to end the taints, he realizes liberation here and now (diṭṭheva dhamme).
The text concludes: “This monk, bhikkhus, does not arise anywhere” (na katthaci upapajjatī).
Etymology of Key Words:
Āsava (Taints): From ā (towards/in) + sru (to flow). Literally “influxes.” These are deep-seated mental corruptions that “flow” into the mind and keep one bound to samsara (sensuality, becoming, ignorance).
Khayā: Destruction/Ending.
Cetovimutti: Ceto (mind/heart) + vimutti (liberation). Liberation of the mind (usually from concentration/samadhi).
Paññāvimutti: Liberation by Wisdom (insight into impermanence, suffering, and non-self).
Sacchikatvā: Sacchi (with one’s own eyes/real) + katvā (having made). “Having realized.”
Summary
This Sutta teaches that rebirth is not random nor by will by God nor by just karma or deeds ; it is driven by volition (saṅkhāra) supported by merit (faith, sila, etc.). While one can use this power to choose a happy heaven, the Buddha implies that the same energy and qualities are best used to destroy the taints entirely and end the cycle of rebirth.