This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“In this world, monks, I would read with my mind a certain person’s pleased mind and conclude thus: If this person were to die at this time, he would definitely be born in heaven as if a heavy load on one’s head was to be dropped down instantly. What is the reason for that? It is because his mind is pleased. It is because of the mind’s confidence that some beings in this world, at the breakup of the body after death, are reborn in a good destination, in a heavenly world.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Understanding the pleased mind of some people who lived in this world, the Buddha explained its meaning in the presence of monks. If that person were to die at this very moment, he would be reborn in heaven because of his pleased mind. As if a heavy load on one’s head was to be dropped down instantly, beings are reborn in heaven because of the mind’s confidence.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, endowed with two things, a person is reborn in heaven. What are the two things? Good behaviour and good view. Monks, endowed with these two things, a person is reborn in heaven.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

If a person is endowed with these two things—good behaviour and good view—at the breakup of the body, he is reborn in heaven.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.

Monks, I do not say this having heard it from another recluse or Brāhmin.

Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.

Monks, it is just because I have known it myself, seen it myself with my divine eye and have realized it myself that I say: Monks, some beings engage in good bodily conduct, in good verbal conduct, in good mental conduct, do not revile noble ones, hold right views, and perform various actions under the influence of right views. With my divine eye, I have seen these beings, at the break-up of the body, after death, are reborn in the happy destination, in heaven.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

In this world, a person with his mind directed on right views utters right speech and does right bodily deeds.

This human life is very short. The one who has learned a lot of Dhamma does meritorious deeds. At the break-up of the body, this wise person is reborn in heaven.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, three divine sounds sound forth among the gods from time to time. What three?

Monks, at the time when a noble disciple shaves off his hair and beard, wearing robes and, leaving the home life, makes the decision to become a monk or a nun, at that time the divine sound sounds forth among the gods: ‘This noble disciple has made up his mind to battle with Māra, the evil one.’ This is the first divine sound that sounds forth among the gods.

Again, monks, during the time the monk or the nun is developing the seven factors that are the aids for enlightenment, at that time the divine sound sounds forth among the gods: ‘This noble disciple is doing battle with Māra, the evil one.’ This is the second divine sound that sounds forth among the gods.

Again, monks, at the time when the monk or the nun, realizing here and now with his or her own direct knowledge, enters and experiences mind-liberation and wisdom-liberation that is taintless through destruction of the taints, at that time the divine sound sounds forth among the gods: ‘This noble disciple has won the battle, and he or she now dwells victorious.’ This is the third divine sound that sounds forth among the gods.

Monks, these are the three divine sounds that sound forth among the gods from time to time. ”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

On seeing that the disciple of the Fully Enlightened Buddha has won the battle, even the gods pay homage to him who possesses great wisdom,

“Homage to you, great man among men, you have won the hard victory, defeating the army of Māra. Your liberation can never be hindered by anyone.”

Thus, gods pay homage to the great person who has attained the supreme goal, Nibbāna. Gods observe no weakness that would bring him under Māra’s control.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, when a god is about to pass away from the company of gods, five omens appear: his flower garlands wither, his clothes become soiled, sweat comes out of his armpits, his bodily radiance fades, and he no longer delights in his heavenly mansion.

Monks, the gods, knowing from these omens that ‘This god is about to pass away’, they encourage him with three sayings: ‘Go from here, friend, to the happy destination. Having gone to the happy destination, gain the best gain. Having gained the best gain, become firmly established in it.’”

When this was said, a certain monk asked the Blessed One: “Bhante, what is considered by the gods to be the happy destination? Bhante, what is considered by the gods to be the best gain? Bhante, what is considered by the gods to be firmly established in the best gain?”

“Monk, obtaining human rebirth is considered by the gods to be the happy destination. Having become a human being, when he places confidence in the Dhamma and the code of discipline taught by the Tathāgata, the Buddha, it is considered by the gods to gain the best gain. When that confidence is settled within him, firmly rooted, well-established and strong and it is impossible for any recluse or brāhmin, or god or Māra or Brahma or anyone else in the world to destroy his confidence, this is considered by the gods to be firmly established in the gain.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

When a god passes away from the company of gods at the end of his life-span, other gods encourage him with three sayings:

“Go from here, friend, to the happy destination, to companionship with human beings. On becoming a human being, place unsurpassing confidence in the perfect Dhamma.

Become firmly rooted and settled in that confidence. When your confidence is well established in the well-taught perfect Dhamma, it cannot be destroyed by anyone as long as you live.

Abandon bodily misconduct, verbal misconduct, mental misconduct, and whatever else is considered a fault.

Do much wholesome deeds by body and speech. Do an immeasurable amount of pure wholesome deeds by mind as well.

Collect much merit through generosity which results in future happiness. Establish other people in the Buddha’s Dhamma and the noble practice.

When the gods know a god is about to pass away, out of compassion they encourage him, ‘Come back, dear god, again and again.’”

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, at home, some children treat their mother and father respectfully. Those families are living with Brahma. Monks, at home, some children treat their mother and father respectfully. Those families are living with first gods. Monks, at home, some children treat their mother and father respectfully. Those families are living with first teachers. Monks, at home, some children treat their mother and father respectfully. Those families are living with those worthy of gifts.

Monks, ‘Brahma’ is a synonym for mother and father. ‘The first gods’ is a synonym for mother and father. ‘The first teachers’ is a synonym for mother and father. ‘Those worthy of gifts’ is a synonym for mother and father. Why is that? Because mother and father are very helpful to their children, they take care of them and bring them up and introduce them to this world.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Mothers and fathers are called ‘Brahma’ and ‘first teachers’. They show their children compassion and are worthy of receiving gifts from them. Therefore, wise children should pay homage to their parents, honour them, and provide them with food, drink, clothing, and bedding. They should anoint and bathe them and wash the dust from their feet.

Performing these services for their parents, wise children are praised in this life and in the next. They rejoice in heaven.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Moggallana Bhante:

Dear Devata, you are sitting on a golden throne. It flies wherever you want, and as quickly as you want it to. You are beautifully dressed, wearing garlands of flowers, and you are radiant, like lightning shining through the clouds.

What kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Bhante, when I was in the human world, a monk visited our house and I prepared a chair for him to sit on. Raising my hands and putting my palms and fingers together, I saluted that monk respectfully. I also offered almsfood to him.

Because of these meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, these are the meritorious deeds I did to have such a beautiful body that shines in all directions.

Narada Bhante:

Devata, you are dressed in divine golden clothes and gold jewelry. Golden banners are waving in the sky. Even without this jewelry, your beauty shines brightly. You are wearing gold bangles, bracelets, and a necklace of gems. You wear a gold crown on your head and your body is covered with a golden net.

You are decorated with various types of garlands made from gold, rubies, pearls, beryl and cat’s-eye jewels. These garlands produce sweet music like the songs of peacocks, geese, and cuckoos. Your divine chariot is also decorated with beautiful gems and the color of each part on the chariot is well matched.

Your beauty shines in all directions when you travel in this chariot. Devata, what kind of meritorious actions did you do to receive this result?

Devata:

When I was in the human world, I learned about the death of Gautama Supreme Buddha who possessed immeasurable good qualities. With a very happy mind, I made a golden net and decorated it with jewels, gold, and pearls. Then I offered it to the Supreme Buddha.

In this way, I collected much merit as encouraged by the Buddha. That is how I was reborn in heaven and now enjoy happiness without any sorrow.