➥ — —

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

➥ vibhava see bhava.

➥ bhava and vibhava.

• for tibhavā:
  • three planes of existence
• for bhava:
  • development
  • development of states
  • existence
  • individual existence
  • state of individual existence
  • renewed states of individual existence
  • the [view of the] continuance of beings [at death]
• for bhavanetti:
  • the conduit to renewed states of individual existence

• for vibhava:
  • cessation
  • cessation of states
  • cessation of individual existence
  • the [view of the] cessation of beings [at death]

Bhava: individual existence

Rendering bhava as ‘individual existence’ is justified for several reasons:

1) Bhava is linked to ‘the way one exists’ (bhūta):

• In whatever way one exists such that there is the immediate destruction of perceptually obscuring states is the foremost state of individual existence.

Yathābhūtassa anantarā āsavānaṁ khayo hoti idaṁ bhavānaṁ aggan ti. (AN iii 202)

2) Bhava is linked to an [absolute] Selfhood (atta):

• Some people are revolted, appalled, and disgusted by individual existence. They long for the cessation of individual existence, saying, ‘When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.

bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā vibhavaṁ abhinandanti yato kira bho ayaṁ attaṁ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṁ santaṁ etaṁ paṇītaṁ etaṁ yathāvantī. (Iti 44)

3) Bhava is linked to the stream of consciousness (viññāṇaṁ):

• The stream of consciousness is established in the low plane of existence. In this way renewed states of individual existence and rebirth occur in the future…. This, Ānanda, is what is implied by the term ‘individual existence.’

Hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ. Evaṁ āyatiṁ punabbhavābhinibbatti hoti… evaṁ kho ānanda bhavo hotī ti. (AN i 223-4)

That the stream of consciousness is equivalent to the individual (purisa) is seen here:

• He comes to know man’s stream of consciousness as an unbroken stream that is established in both this world and the world beyond.

purisassa ca viññāṇasotaṁ pajānāti ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitaṁ ca. (DN iii 105)

4) Bhava is linked to puggala:

• And what is the carrier of the burden. The person, one should reply, this Venerable of such a name and clan. This is called the carrier of the burden. And what is the taking up of the burden? It is this craving that leads to renewed states of individual existence.

Katamo ca bhikkhave bhārahāro puggalotissa vacanīyaṁ yo’yaṁ āyasmā evannāmo evaṁgotto ayaṁ vuccati bhikkhave bhārahāro. Katamañca bhikkhave bhārādānaṁ yāyaṁ taṇhā ponobhavikā. (SN iii 25-6)

Bhavadiṭṭhi and vibhavadiṭṭhi: outline

The two views concerning bhava are:

• The view of the continuance of beings [at death] and the view of the cessation of beings [at death]

dvemā bhikkhave diṭṭhiyo bhavadiṭṭhi ca vibhavadiṭṭhi ca. (MN i 65)

Commentary: Tattha bhavadiṭṭhī ti sassatadiṭṭhi. Vibhavadiṭṭhī ti ucchedadiṭṭhi.

The two views can be illustrated as follows:

Vibhavadiṭṭhi: cessation of beings [at death]

The view of the cessation of beings [at death] is illustrated in this quote:

• There are some ascetics and Brahmanists who are annihilationists. They assert the annihilation, destruction, and cessation of beings [at death]

santi bhikkhave eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpenti. (DN i 34)

Bhavadiṭṭhi: continuance of beings [at death]

The view of the continuance of beings [at death] is illustrated in this quote:

• Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future. They assert that the [absolute] Selfhood is perceptive… unperceptive… neither perceptive nor unperceptive and unimpaired after death

santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.
Saññī… asaññī… nevasaññīnāsaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti. (MN ii 228)

Tibhavā: three planes of existence

The universe is comprised of three planes of existence (dhātu), which are named according to two systems:

1) the low plane of existence, the middle plane of existence, and the high plane of existence, or,

hīnadhātu majjhimadhātu paṇītadhātu (DN iii 215), or,

2) the sensuous plane of existence, the refined material plane of existence, and the immaterial plane of existence

kāmadhātu… rūpadhātu… arūpadhātu. (AN i 224)

➥ tibhavā: (main article see: bhava)

Illustration: tibhavā, three planes of existence

He is entirely detached from the three planes of existence.

tibhavābhinissaṭo. (Tha 1089)

Illustration: tibhavā, three planes of existence

The three planes of existence are ravaged [by old age and death].

tibhavā upaddutā. (Tha 1133)

➥ bhavā: (main article see: bhava)

Illustration: bhavā, individual existence

On account of individual existence there is birth, and for one who has come to be there is old age and death.

bhavā jāti bhūtassa jarāmaraṇan ti. (MN i 6)

Illustration: bhava, individual existence

Sirs, though living in a generation that finds enjoyment, pleasure, and satisfaction in individual existence, he has eradicated individual existence together with its origin.

Bhavarāmāya vata bho pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī ti. (MN i 330)

Illustration: bhavā, [renewed] states of individual existence

I have abandoned my wrong view [of reality]. All [renewed] states of individual existence are obliterated. I [now] sacrifice to the fire which merits a gift: I revere the Perfect One.

Micchādiṭṭhi pahīnā me bhavā sabbe vidālitā
Juhāmi dakkhiṇeyyaggiṁ namassāmi tathāgataṁ.

I have abandoned all states of undiscernment of reality. Craving for states of individual existence is obliterated. The round of birth and death is destroyed. There are now [for me] no renewed states of individual existence.

Mohā sabbe pahīnā me bhavataṇhā padālitā
Vikkhīṇo jātisaṁsāro natthi dāni punabbhavo ti. (Tha 343-344)

➥ bhavāya: (main article see: bhava)

Illustration: bhavāya, individual existence; vibhavāya, cessation of individual existence

A person for whom there is no attachment, who, knowing the nature of reality, is not attached; and who has no craving for either individual existence or the cessation of individual existence.

Yassa nissayatā natthi ñatvā dhammaṁ anissito
Bhavāya vibhavāya vā taṇhā yassa na vijjati. (Snp 856)

➥ bhavo: (main article see: bhava)

Illustration: bhavo, individual existence

• Bhante, it is said: ‘Individual existence, individual existence’

bhavo bhavo ti.

… On what grounds is there individual existence?

kittāvatā nu kho bhante bhavo hotī ti?

• If there were no deed that produced karmic consequences in

• the sensuous plane of existence

kāmadhātuvepakkañca kammaṁ

• the refined material plane of existence

rūpadhātuvepakkañca kammaṁ

• the immaterial plane of existence

arūpadhātuvepakkañca kammaṁ

would there be discerned (paññāyethā) any

• individual existence in the sensuous plane of existence

kāmabhavo

• individual existence in the refined material plane of existence

rūpabhavo

• individual existence in the immaterial plane of existence

arūpabhavo

• No, bhante.

• Thus Ānanda,

• the [field of] operation of the karmic mechanism is the field

kammaṁ khettaṁ

• the stream of consciousness, the seed

viññāṇaṁ bījaṁ

• craving, the moisture

taṇhā sneho.

For beings (sattānaṁ) obstructed by uninsightfulness into reality (avijjānīvaraṇānaṁ) and tethered [to individual existence] by craving (taṇhāsaṁyojanānaṁ) the stream of consciousness (viññāṇaṁ) is established (patiṭṭhitaṁ) in

• the low plane of existence

hīnāya dhātuyā

• the middle plane of existence

majjhimāya dhātuyā

• the high plane of existence

paṇītāya dhātuyā

In this way renewed states of individual existence and rebirth occur in the future

evaṁ āyatiṁ punabbhavābhinibbatti hoti.

This, Ānanda, is what is implied by the term ‘individual existence’

evaṁ kho ānanda bhavo hotī ti. (AN i 223-4)

Illustration: bhava, individual existence

Man is bound to individual existence,

bhavasatto loko

Is afflicted by individual existence,

bhavapareto

Yet takes delight in individual existence.

bhavamevābhinandati

But what he takes delight in is fearsome.

Yadabhinandati taṁ bhayaṁ

And that which he fears is intrinsically unsatisfactory.

yassa bhāyati taṁ dukkhaṁ.

It is to abandon individual existence

bhavavippahānāya kho

That this religious life is lived.

panidaṁ brahmacariyaṁ vussati. (Uda 32-3)

➥ bhavassa: (main article see: bhava)

Illustration: bhavassa, individual existence; bhavena, [states of] individual existence

Whatever ascetics and Brahmanists have said that deliverance from individual existence is through [states of] individual existence

bhavena bhavassa vippamokkhamāhaṁsu

None of them, I declare, are freed from individual existence

sabbe te avippamuttā bhavasmā ti vadāmi.

Whatever ascetics and Brahmanists have said that

ye vā pana keci samaṇā vā brāhmaṇā vā

Deliverance from individual existence is through the cessation of [states of] individual existence

vibhavena bhavassa nissaraṇamāhaṁsu

None of them, I declare

sabbe te

Have escaped individual existence

anissaṭā bhavasmā ti vadāmi. (Uda 33)

Comment:

Bhavena and vibhavena are parenthesised to help make sense. Otherwise the sutta would say that ‘Whatever ascetics and Brahmanists have said that deliverance from individual existence is through the ending of individual existence, none of them, I declare have escaped individual existence.’ This would be perplexing, given that the ending of individual existence is nibbāna. (bhavanirodho nibbānaṁ AN v 9)

The sutta means that the end of individual existence is not brought about by ending any particular state of existence. The next excerpt says that the end of individual existence is accomplished through abandoning craving (bhavataṇhā pahīyati).

Illustration: bhavā, states of individual existence; vibhavaṁ cessation of individual existence.

Whatever states of individual existence there are

ye hi keci bhavā

In any way, anywhere

sabbadhi sabbatthatāya

All these states of individual existence are unlasting

sabbe te bhavā aniccā

Intrinsically unsatisfactory, destined to change

dukkhā vipariṇāmadhammā.

On perceiving this according to reality with perfect penetrative discernment

evametaṁ yathābhūtaṁ sammappaññāya passato

he abandons craving for states of individual existence

bhavataṇhā pahīyati

But he does not long for the cessation of individual existence.

vibhavaṁ nābhinandati.

With the destruction of all forms of craving

sabbaso taṇhānaṁ khayā

Comes the complete passing away and ending [of originated phenomena], the Untroubled

asesavirāganirodho nibbānaṁ.

For that bhikkhu who has realised the Untroubled

tassa nibbutassa bhikkhuno

Free of grasping

anupādānā

There are no renewed states of individual existence

punabbhavo na hoti. (Uda 33)

Illustration: bhava, individual existence

For the bhikkhu of peaceful mind who has destroyed craving for states of individual existence, the round of birth and death is destroyed. For him there are no renewed states of individual existence.

Ucchinnabhavataṇhassa santacittassa bhikkhuno
Vikkhīṇo jātisaṁsāro natthi tassa punabbhavo ti. (Uda 46)

Illustration: bhava, individual existence; bhava, [states of] individual existence; vibhava, cessation of [states of] individual existence

Seeing the danger of individual existence

bhavevāhaṁ bhayaṁ disvā

When searching for either [states of] individual existence or the cessation of [states of] individual existence,

bhavañca vibhavesinaṁ

I did not welcome individual existence,

bhavaṁ nābhivadiṁ

Nor rejoice in or grasp anything.

kiñci nandiñca na upādiyin ti. (MN i 330)

Illustration: bhavā, [renewed] states of individual existence

I have abandoned my wrong view [of reality]. All [renewed] states of individual existence are obliterated.

Micchādiṭṭhi pahīnā me bhavā sabbe vidālitā. (Tha 343-344)

Illustration: bhava, states of individual existence

Bhikkhus, there are these three quests. What three?

• the quest for sensuous pleasure

kāmesanā

• the quest for states of individual existence

bhavesanā

• the quest for a religious life

brahmacariyesanā. (SN v 55)

Illustration: bhavā, states of individual existence: bhavo, individual existence

There are three states of individual existence

tayo me āvuso bhavā

• individual existence in the sensuous plane of existence

kāmabhavo

• individual existence in the refined material plane of existence

rūpabhavo

• individual existence in the immaterial plane of existence

arūpabhavo

With the origination of grasping comes the origination of individual existence

upādānasamudayā bhavasamudayo

With the ending of grasping comes the ending of individual existence

upādānanirodhā bhavanirodho

The practice leading to the ending of individual existence is the noble eightfold path. (MN i 50)

Illustration: bhava, individual existence; bhavanetti, the conduit to renewed states of individual existence

The four noble truths have been awakened to and penetrated.

Tayidaṁ bhikkhave dukkhaṁ ariyasaccaṁ… dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ

• Craving for states of individual existence has been eradicated

ucchinnā bhavataṇhā

• The conduit to renewed states of individual existence has been destroyed

khīṇā bhavanetti

• There are now [for me] no renewed states of individual existence

natthi dāni punabbhavo ti. (DN ii 91)

➥ bhavanetti: (main article see: bhava)

Illustration: bhavanetti, the conduit to renewed states of individual existence

The fondness, attachment, spiritually fettering delight, craving, clinging, grasping, obstinate adherence, stubborn attachment, and identification in regards to bodily form: this is called the conduit to renewed states of individual existence.

rūpe kho rādha yo chando yo rāgo yā nandi yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā ayaṁ vuccati bhavanetti. (SN iii 191)

➥ bhavanettiko: (main article see: bhava)

Illustration: bhavanettiko, the conduit to renewed states of individual existence

The body of the Perfect One stands with the conduit to renewed states of individual existence cut.

Ucchinnabhavanettiko bhikkhave tathāgatassa kāyo tiṭṭhati. (DN i 46)

➥ vibhavaṁ: (main article see: bhava)

Illustration: vibhavaṁ, cessation

There are some ascetics and Brahmanists who are annihilationists. They assert the annihilation, destruction, and cessation of beings [at death]

ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpenti. (DN i 34)

➥ vibhavā: (main article see: bhava)

Illustration: vibhavā, cessation

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)

Illustration: vibhavaṁ, cessation

Knowing the arising and cessation of the world [of phenomena] [according to reality], our minds will be imbued with that perception.

Lokassa sambhavañca vibhavañca ñatvā
taṁ saññā paricitañca no cittaṁ bhavissati. (AN v 107)

➥ bhavāya: (main article see: bhava)

Illustration: bhavāya, development of states; vibhavāya, cessation of states

He knows that, ‘If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space etc, and to develop my mind accordingly, thus this detached awareness supported and fuelled by this would remain for a very long time.

imaṁ ce ahaṁ upekkhaṁ evaṁparisuddhaṁ evaṁpariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ tadanudhammañca cittaṁ bhāveyyaṁ evaṁ ayaṁ upekkhā tannissitā tadupādānā ciraṁ dīghamaddhānaṁ tiṭṭheyya.

He knows that, ‘If I were to direct this detached awareness so purified and refined to the state of awareness of boundless space etc, and to develop my mind accordingly, that would be something originated.

So evaṁ pajānāti imaṁ ce ahaṁ upekkhaṁ evaṁparisuddhaṁ evaṁpariyodātaṁ ākāsānañcāyatanaṁ upasaṁhareyyaṁ tadanudhammañca cittaṁ bhāveyyaṁ saṅkhatametaṁ.

He does not do anything, nor is he intent upon the development or cessation of states. So doing, he does not grasp anything in the world [of phenomena].

So neva taṁ abhisaṅkharoti nābhisañcetayati bhavāya vā vibhavāya vā. So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati. (MN iii 244)

Bodhi: He does not form any condition or generate any volition tending towards either being or non-being.

Horner: He therefore neither constructs nor thinks out for becoming or for de-becoming.

Illustration: bhavāya, development; vibhavāya, cessation

Penetrative discernment arises from effort [in proper contemplation]. Without effort [in proper contemplation] penetrative discernment is destroyed. Recognising these two paths to the development and cessation [of wisdom], let a man so conduct himself that his wisdom increases.

Yogā ve jāyati bhūri ayogā bhūrisaṅkhayo
Etaṁ dvedhāpathaṁ ñatvā bhavāya vibhavāya ca
Tathattānaṁ niveseyya yathā bhūri pavaḍḍhati. (Dhp 282)

Illustration: vibhavaṁ, [view of the] cessation of beings [at death]; bhavañ: the [view of the] continuance of beings [at death]

He who has realised the Untroubled via a path made by himself, who has overcome his unsureness [about the excellence of the teaching], abandoned the [view of the] cessation of beings [at death] and the [view of the] continuance of beings [at death], who has fulfilled [the religious life], who has destroyed renewed states of individual existence: he is a bhikkhu.

Pajjena katena attanā parinibbānagato vitiṇṇakaṅkho vibhavañca bhavañca vippahāya
Vusitavā khiṇapunabbhavo sa bhikkhu. (Snp 514)

Illustration: bhavaṁ, existence

Having arisen in human existence just once more, he then puts an end to suffering.

ekaññeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. (AN i 234)

Illustration: bhavo, existence

Existence as a human being, too, was successfully obtained

mānuso ca bhavobhirādhito. (Tha 258-259)

➥ bhave: (main article see: bhava)

Illustration: bhave, existence

Having thrust away spiritually fettering delight and attachment regarding these things, your stream of consciousness would not remain in existence.

Etesu nandiñca nivesanañca panujja viññāṇaṁ bhave na tiṭṭhe. (Snp 1055)

➥ bhavābhava:

• for bhavābhava:
  • renewed states of individual existence
  • various states of individual existence
  • any state of individual existence
  • all states of individual existence
  • from one state of individual existence to another

Bhavabhava: in verse

The term bhavābhava occurs 20 times in the scriptures, always in poems, except for one passage in the Madhupiṇḍika Sutta which is so lyrical as to be practically verse, which begins:

• [I proclaim] a doctrine, friend, such that in the world [of beings] with its devas, māras, and brahmās, in the world of mankind with its ascetics and Brahmanists, its royalty and commoners, one does not abide quarrelling with anyone in the world.

Yathāvādī kho āvuso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke vigayha tiṭṭhati. (MN i 108)

Norman’s renderings

Norman regards bhavābhava as ‘rhythmical lengthening for bhavabhava = repeated existence, various existences,’ and not as bhava+abhava (GD.n.496).

He translates it as:

• existences (Snp 776).
• different existences (Snp 786; Snp 801).
• various existences (Snp 877; Tha 661).
• one existence after another (Snp 901).
• various kinds of existence (Snp 1060; Snp 1068).

In Snp 776 he treats bhavesu and bhavābhavesu as near synonyms:

• bhavesu: for existences
• bhavābhavesu: for various existences

PED’s renderings

Duroiselle says the purpose of repetition is to express plurality, totality, distribution, variety, multiplicity, etc (PGPL, Para.610). PED accordingly renders bhavābhava as ‘this or that life, any form of existence, some sort of existence.’

➥ bhavābhava: (main article see: bhavābhava)

Illustration: bhavābhava, renewed states of individual existence

Fallen in time into the power of time, becoming subject to renewed states of individual existence, men come to suffering. Those men grieve in this world.

Kāle kālavasaṁ pattā bhavābhavavasaṁ gatā
Narā dukkhaṁ nigacchanti tedha socanti māṇavā. (Tha 661)

• Norman: Come in time into the power of time, subject to various existences, men come to grief.

➥ bhavābhavesu: (main article see: bhavābhava)

Illustration: bhavābhavesu, various states of individual existence

I see people in turmoil in the world, overcome by craving for states of individual existence, wretched characters wailing in the face of death, not free of craving for various states of individual existence.

Passāmi loke pariphandamānaṁ pajaṁ imaṁ taṇhāgataṁ bhavesu
Hinā narā maccumukhe lapanti avitataṇhāse bhavābhavesu. (Snp 776)

• Norman: I see in the world this race [of mortals] floundering, obsessed with craving for existences. Base men wail in the jaws of death, with craving for various existences unallayed.

Illustration: bhavābhavesu, various states of individual existence

Dependent on ascetic practices and self-mortification, or on what is seen, heard, sensed, [or cognised], with raised voices they wail for spiritual purity, not free of craving for various states of individual existence.

Tapūpanissāya jigucchitaṁ vā atha vāpi diṭṭhaṁ vā sutaṁ mutaṁ vā
Uddhaṁsarā suddhimanutthunanti avītataṇhāse bhavābhavesu. (Snp 901)

• Norman: their craving for one existence after another not gone

Illustration: bhavābhavesu, various states of individual existence

For because one has not gained perfection [of transcendent insight], one does unvirtuous deeds from undiscernment of reality in renewed states of individual existence.

Avyositattā hi bhavābhavesu pāpāni kammāni karoti mohā. (Tha 784-5; MN ii 73)

• Norman: for because of not gaining the end in various existences (men) do evil actions from delusion.
• Horner: Not being accomplished in this becoming or that, they do evil deeds from delusion.

➥ bhavābhavāya: (main article see: bhavābhava)

Illustration: bhavābhavāya, any state of individual existence

Those in whom there is no craving for anything in the world, in relation to any state of individual existence in this world or the world beyond, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Yesaṁ taṇhā natthi kuhiñci loke bhavābhavāya idha vā huraṁ vā
Kālena tesu havyaṁ pavecche yo brāhmaṇo puññapekkho yajetha. (Snp 496)

Norman: But those in whom there is no craving for anything in the world, for various existences in this world or the next….

Illustration: bhavābhavāya, any state of individual existence

Whatever you know, above, below, across, and also in the middle, knowing this to be a bond [to individual existence] in the world, do not foster craving for any state of individual existence.

Yaṁ kiñci sampajānāsi uddhaṁ adho tiriyañcāpi majjhe:
Etaṁ viditvā saṅgoti loke bhavābhavāya mākāsi taṇhan ti. (Snp 1068)

• Norman: do not make craving for various kinds of existences

Illustration: bhavābhavesu, about any state of individual existence

One who is spiritually purified conceives no dogmatic view about any state of individual existence in the world.

Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesu. (Snp 786)

Norman: A purified man does not indeed form a view anywhere in the world in respect of different existences.

Illustration: bhavābhavāya, for any state of individual existence

One with no aspiration for any state of individual existence in either world, this world or the world beyond,

Yassūbhayante paṇidhīdha natthi bhavābhavāya idhavā huraṁ vā. (Snp 801)

Norman: If anyone has made no resolve in respect of both ends here, for the sake of different existences here or in the next world

Illustration: bhavābhavāya, any state of individual existence

The wise man is not involved with any state of individual existence.

bhavābhavāya na sameti dhīro ti. (Snp 877)

• Norman: The wise man does not go to various [renewed] existences.

➥ bhavābhave: (main article see: bhavābhava)

Illustration: bhavābhave, all states of individual existence

And whatever man here is wise, one who is blessed with profound knowledge, who has freed himself from this [wretched] bondage to all states of individual existence, he is free of craving, rid of spiritual defilement, and free of expectations [in regard to both this world and the world beyond]. He has overcome birth and old age, I declare.

Vidvā ca yo vedagū naro idha bhavābhave saṅgamimaṁ visajja
So vitataṇho anīgho nirāso atāri so jāti jaranti brūmiti. (Snp 1060)

• Norman: And whatever man here is knowing and has knowledge, giving up this attachment to various kinds of existence, he, I declare, with craving gone, without affliction, and without desire, has crossed over birth and old age.
• This [wretched] bondage: ‘This’ (imaṁ) has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṁ). DOP (sv Idaṁ) says: ‘such, like that (often implying contempt).’

Illustration: bhavābhave, various states/all states of individual existence

Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence… [Such] beings follow the round of birth and death, and go to rebirth and death.

Taṇhāyogena saṁyuttā rattacittā bhavābhave…
Sattā gacchanti saṁsāraṁ jātimaraṇagāmino.

Those who have abandoned craving, being free of craving for all states of individual existence, are those in the world who have reached the Far Shore, having accomplished the destruction of perceptually obscuring states.

Ye ca taṇhaṁ pahatvāna vītataṇha bhavābhave
Te ca pāragatā loke ye pattā āsavakkhayan ti. (Iti 50)

Illustration: bhavābhave, all states of individual existence

Free of craving for all states of individual existence

bhavābhave vītataṇhaṁ. (MN i 108)

• Bodhi: free from craving for any kind of being
• Horner: void of craving for becoming and non-becoming

Illustration: bhavābhave, with all states of individual existence

Those who have abandoned both sensuous yearning and anger, whose minds are at peace with all states of individual existence

Kāmakopappahīnā ye santacittā bhavābhave. (Tha 671)

Comment:

• Norman: whose minds are calm in various existences
• The bhikkhu who has realised the Untroubled (tassa nibbutassa bhikkhuno) abandons craving for states of individual existence (bhavataṇhā pahīyati) but does not long for the cessation of individual existence (vibhavaṁ nābhinandati, Uda 32-3). So, peaceful with any state of individual existence.

➥ bhavābhavaṁ: (main article see: bhavābhava)

Illustration: bhavābhavaṁ, from one state of individual existence to another

Repeatedly, led on [by uninsightfulness into reality] from one state of individual existence to another in the sphere of personal identity, not transcending personal identity, they pursue birth and death.

Kālaṁ kālaṁ bhavābhavaṁ sakkāyasmiṁ purakkhatā avitivattā sakkāyaṁ jātimaraṇasārino. (Thi 199)

Illustration: bhavābhavaṁ, from one state of individual existence to another

Having acquiesced in [the perception of] time, are [by uninsightfulness into reality] led on within the round of birth and death from one state of individual existence to another.

Kālaṁ gatiṁ bhavābhavaṁ saṁsārasmiṁ purakkhatā. (AN iii 69)

• Bodhi: ‘plunged headlong into saṁsāra, [into] time, destination, and existence upon existence.’

➥ bhāra:

• for bhāra:
  • responsibility
  • load
  • burden

➥ bhāraṁ: (main article see: bhāra)

Illustration: bhāraṁ, responsibility

Two fools: he who shoulders a responsibility that does not fall to him, and he who shirks a responsibility that falls to him.

dveme bhikkhave bālā. Katame dve? yo ca anāgataṁ bhāraṁ vahati yo ca āgataṁ bhāraṁ na vahati. Ime kho bhikkhave dve bālāti. (AN i 84)

Illustration: bhāraṁ, responsibility

The mother carries the foetus in her womb for nine or ten months with much anxiety for the heavy responsibility.

Tamenaṁ bhikkhave mātā nava vā dasa vā māse gabbhaṁ kucchinā pariharati mahatā saṁsayena garumbhāraṁ

Then after nine or ten months, the mother gives birth with much anxiety for the heavy responsibility.

Tamenaṁ bhikkhave mātā navannaṁ vā dasannaṁ cā māsānaṁ accayena vijāyati mahatā saṁsayena garumbhāraṁ. (MN i 266)

➥ bhārassa: (main article see: bhāra)

Illustration: bhārassa, load

One greases an axle only for the sake of transporting a load.

Seyyathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nitraṇatthāya. (SN iv 177)

Illustration: bhāraṁ, load

A man came carrying a load of water.

atha puriso āgaccheyya udakabhāraṁ ādāya. (MN iii 95)

➥ khāribhāro: (main article see: bhāra)

Illustration: khāribhāro, load

Conceit, O brahman, is your shoulder-load.

Māno hi te brāhmaṇa khāribhāro. (SN i 169)

➥ bhāro: (main article see: bhāra)

Illustration: bhāro, burden

And how is the bhikkhu a Noble One whose banner is lowered, whose burden [of the five grasped aggregates] is laid down, who is emancipated [from individual existence]?

Kathañca bhikkhave bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?

In this regard a bhikkhu has abandoned self-centredness.

Idha bhikkhave bhikkhuno asmimāno pahīno hoti. (MN i 139)

Illustration: bhāro, burden

And what is the burden? The five grasped aggregates, one should reply

Katamo ca bhikkhave bhāro pañcupādānakkhandhātissa vacanīyaṁ. (SN iii 26)

Illustration: bhāra, burden

When the conduit to renewed states of individual existence is destroyed in this lifetime in accordance with truth, there is no fear of death, which is like casting off a burden..

Khīṇāya bhavanettiyā diṭṭhe dhamme yathātathe
Na bhayaṁ maraṇe hoti bhāranikkhepane yathā. (Tha 708)

➥ 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)