An Analytical Study of the Dhammas Causing Female Lay Followers to be Reborn in Hell and Heaven in the Upāsikā Sutta

Abstract

This academic article aims to study the doctrinal principles that lead female lay followers (upāsikās) to rebirth in hell or heaven as presented in the Upāsikā Sutta. The study examines the Buddhist teachings concerning the causes that lead to rebirth in states of suffering (duggati) and states of happiness (sugati) according to the teachings found in the Tipiṭaka. The findings reveal that Buddhism explains rebirth in hell and heaven as the result of actions performed through body, speech, and mind. An upāsikā who violates moral precepts, holds wrong views, lacks faith, and engages in the ten unwholesome courses of action (akusala-kammapatha) such as killing living beings, stealing, and sexual misconduct is destined for rebirth in hell. In contrast, an upāsikā who is firmly established in the Triple Gem, perfect in moral conduct, generous and compassionate, endowed with right view, devoted to righteous conduct, and consistently cultivates wholesome deeds in accordance with the ten wholesome courses of action (kusala-kammapatha) such as abstaining from killing, stealing, and sexual misconduct is led toward a fortunate rebirth in heavenly realms. Furthermore, the Upāsikā Sutta does not merely explain the consequences of kamma after death, but also reflects the ethical principles guiding the daily lives of female lay devotees within Buddhist society. The teachings presented in the discourse are closely related to the doctrine of kamma, emphasizing intentional action (cetanā) as the crucial factor determining future existence and rebirth. The accumulation of wholesome kamma leads to prosperity and well-being both in the present life and in future existences, whereas unwholesome kamma becomes the causal condition for decline, suffering, and misfortune. Thus, the Upāsikā Sutta demonstrates the Buddha’s emphasis on morality, faith, and intentional righteous action as essential factors shaping the lives and karmic results of upāsikās in both this world and the next. In this way, the discourse clearly reflects one of the fundamental teachings of Buddhism concerning personal responsibility for one’s own actions.