➥ bhūta:

• for bhūta:
  • brought about
  • what is brought about
  • brought into existence
  • true

Past participles: past and passive

Bhūta is the past participle of bhavati. Duroiselle says past participles are principally of past and passive meaning (PGPL, para.360). Therefore we render bhūta as ‘brought about.’

The bhūtamidan ti reflection

Bhūta is of particular interest because it is the basis of this reflection:

• Bhikkhus, do you see, ‘This is brought about?’

bhūtamidan ti bhikkhave passathā ti?

• Yes, bhante

• Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?

tadāhārasambhavan ti bhikkhave passathā ti?

• Yes, bhante

• Bhikkhus, do you see: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?

tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhamman ti bhikkhave passathā ti?

• Yes, bhante. (MN i 260)

➥ bhūtaṁ: (main article see: bhūta)

Illustration: bhūtaṁ, what is brought about

How do those who are clear-sighted see [the nature of reality]?

Kathañca bhikkhave cakkhumanto passanti?

In this regard a bhikkhu sees what is brought about as what is brought about.

Idha bhikkhu bhūtaṁ bhūtato passati

Seeing what is brought about thus, he applies himself to disillusionment with what is brought about, to non-attachment to what is brought about, and to the ending of what is brought about.

bhūtaṁ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

This is what the Blessed One said, and in connection with which he added:

Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati

Those who see what is brought about as what is brought about,

ye bhūtaṁ bhūtato disvā

Transcending what is brought about,

bhūtassa ca atikkamā

Are liberated [from perceptually obscuring states] according to reality

yathābhūte vimuccanti

Having destroyed craving for states of individual existence

bhavataṇhāparikkhayā

When a bhikkhu has profoundly understood what is brought about as such,

sa ve bhūtapariñño

Being free of craving for all states of individual existence,

so vītataṇho bhavābhave

With the cessation of what is brought about [at death]

bhūtassa vibhavā

He comes not to renewed states of individual existence

bhikkhu nāgacchati punabbhavan ti. (Iti 44)

➥ bhūtassa: (main article see: bhūta)

Illustration: bhūtassa, brought about

If the visual sense is operational and visible objects come into its range, and there is an operative interaction between them, then the appropriate field of sensation is manifested.

ajjhattikañce cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti tajjo ca samannāhāro hoti evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti

The bodily form in whatever is thus brought about comprises the aggregate of grasped bodily form.

Yaṁ tathābhūtassa rūpaṁ taṁ rūpūpādānakkhandhe saṅgahaṁ gacchati. (MN i 191)

Illustration: bhūtaṁ, brought about

Those who see what is brought about as what is brought about, transcending what is brought about, are liberated [from perceptually obscuring states] according to reality, having destroyed craving for states of individual existence.

Ye bhūtaṁ bhūtato disvā bhūtassa ca atikkamā
Yathābhūte vimuccanti bhavataṇhāparikkhayā. (Iti 44)

Illustration: bhūtaṁ, brought about

• ’Had it not been, it would not have been “mine.” It will be not; not “mine” will it be.’

no c’assa no ca me siyā na bhavissati na me bhavissati.

That which is, that which is brought about, that I abandon.

Yadatthi yaṁ bhūtaṁ taṁ pajahāmīti. (AN iv 75)

Illustration: bhūtaṁ, brought about

What is born, brought about, arisen, produced, originated, unenduring, conjoined with old age and death, a hotbed of illnesses, easily destroyed, having existential nourishment as its support and source: it is not fit to be delighted in.

Jātaṁ bhūtaṁ samuppannaṁ kataṁ saṅkhatamaddhuvaṁ
Jarāmaraṇasaṅghātaṁ roganiḍḍhaṁ pabhaṅguṇaṁ
Āhāranettippabhavaṁ nālaṁ tadabhinandituṁ. (Iti 37)

Illustration: bhūtaṁ, brought about

From whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.

Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ. (Iti 61)

➥ bhūtā: (main article see: bhūta)

Illustration: bhūtā, brought about

That view is brought about, contrived, thought out, and dependently arisen.

sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. (AN v 186-7)

Illustration: bhūtaṁ, brought about

How could it be that what is born, brought about, originated, destined to decay, not decay? It is not possible.

Taṁ kutettha bhikkhave labbhā yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati. (SN v 164)

➥ bhūtānaṁ: (main article see: bhūta)

Illustration: bhūtānaṁ, brought into existence

Bhikkhus, there are these four kinds of existential nourishment for the maintenance of beings that have been brought into existence and for the assistance of those about to arise [into new existence]. What four?

Cattārome bhikkhave āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya. (SN ii 101)

Comment:

Norman views sambhavesīnaṁ as the future active participle in -esin (Elders Verses I, n.527), to be translated with the words ‘about to.’

Illustration: bhūtā, true

That makes ten teachings which are true, factual, correct, not incorrect, not mistaken, fully awakened to by the Perfect One.

Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. (DN iii 272-3)