➥ — —

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.

➥ itibhavābhava:

• for itibhavābhava:
  • honour and renown
• itibhavābhavakathā: talk of honour and renown

Rendering Itibhavābhava

Itibhavābhava is usually rendered in terms of ‘being’ or ‘becoming’ or ‘existence.’ For example:

• Bodhi: We do not think thus about the Blessed One: ‘The recluse Gotama teaches the Dhamma… for the sake of some better state of being.’

itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī ti. (MN ii 238)

• Bodhi: I did not go forth from the household life into homelessness… for the sake of becoming this or that.

na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. (AN i 147)

• Norman: That bhikkhu… [who] has gone beyond the state of [being reborn in] such-and-such an existence.

itibhavābhavatañca vītivatto. (Snp 6)

Saṅgīti Sutta: aspiration for divine rebirth

The idea that bhikkhus might live the religious life for the purpose of some future happy existence is supported by the Saṅgīti Sutta (DN iii 239), which says:

• A bhikkhu lives the religious life aspiring to rebirth amongst some group of devas, thinking that through his observances, practices, austerities, and religious life he will become a greater or lesser deva.

Puna ca paraṁ āvuso bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmī devaññataro vā ti. (DN iii 239)

But itibhavābhava more likely involves desire for things of the present life, specifically the desire for honour and renown, because the scriptures unvaryingly place (1) itibhavābhava and (2) honour and renown in corresponding positions beside unvirtuous desires for robe material, almsfood, and abodes.

Itibhavābhava: honour and renown

Although itibhavābhava occurs in the scriptures 48 times, in only 3 cases is there any meaningful context, which are as follows:

1) Taṇhā Sutta

• Craving arises in a bhikkhu on account of robe material, almsfood, abodes, and itibhavābhava.

Cīvarahetu… Piṇḍapātahetu… Senāsanahetu…
Itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati. (AN ii 248)

2) Ādhipateyya Sutta

• It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor itibhavābhava.

na kho panā'haṁ cīvarahetu… piṇḍapātahetu… senāsanahetu… itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. (AN i 147)

3) Kinti Sutta

• We do not think this about the Blessed One: ‘The ascetic Gotama explains his teaching for the sake of robe material, almsfood, abodes, or itibhavābhava.

Na kho no bhante bhagavati evaṁ hoti cīvarahetu vā… piṇḍapātahetu vā… senāsanahetu vā… itibhavābhavahetu vā samaṇo gotamo dhammaṁ deseti tī. (MN ii 238)

Thus the unvirtuous search for itibhavābhava is always associated with unvirtuous searches for robe material, almsfood, and abodes.

Itibhavābhava corresponds to honour and renown

Unvirtuous searches for gains (e.g. robe material, almsfood, and abodes) are linked in some suttas to sakkārasiloka. For example, the Mātugāma Sutta says a bhikkhu could be more obsessed by gains, honour, and renown than by a woman:

• Even if a woman when one is alone with her might not obsess one’s mind, still gains, honour, and renown might obsess one’s mind.

na tassa bhikkhave mātugāmo eko ekassa cittaṁ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṁ pariyādāya tiṭṭhati (SN ii 235)

The Mahāsāropama Sutta warns:

• This religious life does not have gains, honour, and renown as its true benefit.

nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ. (MN i 197)

If one compares these two searches:

• 1) searches for robe material, almsfood, abodes, and itibhavābhava
• 2) searches for gains, honour, and renown

Then:

• 1) robe material, almsfood, and abodes correspond to ‘gains’
• 2) itibhavābhava corresponds to ‘honour and renown.’

Teaching: Āmisasikkhāpadaṁ

We have seen that the bhikkhus denied that the Buddha explained his teaching for the sake of robe material, almsfood, abodes, or itibhavābhava. Because other suttas cover the same territory in different terms, they shed light on itibhavābhava. For example, the Āmisasikkhāpadaṁ rule says it is an offence for bhikkhus to wrongfully say:

• Elder bhikkhus instruct the bhikkhunīs for the sake of worldly benefits.

Āmisahetu therā bhikkhū bhikkhuniyo ovadantī ti. (Vin.4.58)

The Word Analysis defines worldly benefits like this:

• For the sake of worldly benefits means: for the sake of robes, almsfood, abodes, therapeutic requisites, honour, respect, and veneration.

Amisahetu ti cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārehetu sakkārahetu garukārahetu manatahetu vandanahetu pujanahetu.

Similarly, the Udāyī Sutta says one should explain the teaching to others with the thought:

• I will speak step-by-step

Ānupubbīkathaṁ kathessāmīti paresaṁ dhammo desetabbo

• I will speak observing a proper method of exposition

Pariyāyadassāvī kathaṁ kathessāmīti paresaṁ dhammo desetabbo

• I will speak out of sympathy

Anuddayataṁ paṭicca kathaṁ kathessāmīti paresaṁ dhammo desetabbo

• I will speak not for the sake of worldly benefits

Na āmisantaro kathaṁ kathessāmīti paresaṁ dhammo desetabbo

• I will speak without hurting myself or others

Attānañca parañca anupahacca kathaṁ kathessāmī ti paresaṁ dhammo desetabbo. (AN iii 184)

Both the Āmisasikkhāpadaṁ rule and the Udāyī Sutta link teaching to worldly benefits, where worldly benefits is defined in the rule as robes, almsfood, abodes, therapeutic requisites, honour, respect, and veneration. This corresponds to the list of advantages that were not reasons for the Buddha explaining his teaching i.e. robe material, almsfood, abodes, or itibhavābhava. According to these lists, itibhavābhava stands for honour, respect, and veneration.

Illustration: itibhavābhava, honour and renown

Craving arises in a bhikkhu on account of robe material, almsfood, abodes, and honour and renown

Cīvarahetu… Piṇḍapātahetu… Senāsanahetu…
Itibhavābhavahetu vā bhikkhuno taṇhā uppajjamānā uppajjati. (AN ii 248)

It was not for the sake of robe material that I went forth from the household life into the ascetic life, nor almsfood, nor abodes, nor honour and renown.

na kho panā'haṁ cīvarahetu… piṇḍapātahetu… senāsanahetu… itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. (AN i 147)

We do not think this about the Blessed One: ‘The ascetic Gotama explains his teaching for the sake of robe material, almsfood, abodes, or honour and renown.

Na kho no bhante bhagavati evaṁ hoti cīvarahetu vā… piṇḍapātahetu vā… senāsanahetu vā… itibhavābhavahetu vā samaṇo gotamo dhammaṁ deseti tī. (MN ii 238)

He in whom there is no inward anger, and who has transcended [craving for] honour and renown,

Yassantarato na santi kopā itibhavābhavatañca vītivatto. (Snp 6)

Norman’s translation:

• That bhikkhu in whom there are no angers inwardly, and [who] has gone beyond the state of [being reborn in] such-and-such an existence,.

➥ itibhavābhavakathā: (main article see: itibhavābhava)

Illustration: itibhavābhavakathā, talk of honour and renown

I will not talk that kind of talk which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being… that is to say:

So yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā… seyyathīdaṁ

Talk of kings, talk of thieves, talk of great ministers… legends about the world, legends about the sea, talk of honour and renown.

rājakathā corakathā mahāmattakathā… lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti evarūpiṁ kathaṁ na kathessāmiti. (MN iii 113)

➥ imaṁ kāyaṁ:

• for imaṁ kāyaṁ:
  • this [wretched human] body
• imasmiṁ kāye: this [wretched human] body
• iminā kāyena: this [wretched human] body
• kāyamimaṁ: this [wretched human] body
• ayaṁ kāyo: this [wretched human] body
• kāyaṁ imaṁ: this [wretched human] body
• imassa kāyassa: this [wretched human] body

Justifying parentheses

1) We call imaṁ kāyaṁ ‘this [wretched human] body.’ The parenthesis ‘wretched’ is justified because the dictionaries say ayaṁ and idaṁ often imply sarcasm or contempt:

• Imaṁ has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṁ).
• DOP (sv Idaṁ) says: ‘such, like that (often implying contempt).’

2) The parenthesis ‘human’ is for stylistic purposes. The same idea is seen in Pāli, because the suttas sometimes refer to the human body as mānusaṁ dehaṁ (SN i 27). Thus we take imaṁ kāyaṁ as standing for imaṁ [mānusaṁ] kāyaṁ.

Illustration: imaṁ kāyaṁ, this [wretched human] body

When this [wretched human] body is bereft of three states―vitality, warmth, and consciousness―it is then discarded and forsaken, left lying senseless like a log.

Yadā kho āvuso imaṁ kāyaṁ tayo dhammā jahanti āyu usmā ca viññāṇaṁ athāyaṁ kāyo ujjhito avakkhitto seti yathā kaṭṭhaṁ acetananti. (MN i 296)

‘Come friends, lift this [wretched human] body of mine onto the bed and carry it outside before it is scattered in this very world like a handful of chaff.’

etha me āvuso imaṁ kāyaṁ mañcakaṁ āropetvā bahiddhā nīharatha purā’yaṁ kāyo idheva vikirati seyyathāpi bhusamuṭṭhiti. (SN iv 40)

I took delight in ornaments and finery. Afflicted by lust for sensuous pleasure, I ministered to this [wretched human] body by bathing it, and anointing it [with oil and perfume].

Vibhūsāmaṇḍanaratā nahāpanucchādanehi va
Upakāsiṁ imaṁ kāyaṁ kāmarāgena aṭṭitā. (Thi 89)

‘So it is, householder, so it is. This [wretched human] body of yours is ailing, enveloped and smothered [in ailments]. If anyone carrying around [such a wretched] body were to claim to be healthy even for a moment, that would only be folly. ’

Evametaṁ gahapati evametaṁ gahapati. Āturohāyaṁ gahapati kāyo aṇḍabhūto pariyonaddho. Yo hi gahapati imaṁ kāyaṁ pariharanto muhuttampi ārogyaṁ paṭijāneyya kimaññatra bālyā. (SN iii 1)

The foolish common men who cherish this [wretched human] body cause the terrible cemeteries to grow. They take on renewed states of individual existence.

Yemaṁ kāyaṁ mamāyanti andhabālā puthujjanā
Vaḍḍhenti kaṭasiṁ ghoraṁ ādiyanti punabbhavaṁ. (Tha 575)

Those who abandon [attachment to] this [wretched human] body as if it were a dung-smeared snake, having rejected the origin of individual existence will realise the Untroubled and be free of perceptually obscuring states.

Yemaṁ kāyaṁ vivajjenti gūthalittaṁ va pannagaṁ
Bhavamūlaṁ vamitvāna parinibbissantināsavā ti. (Tha 576)

➥ imasmiṁ kāye: (main article see: imaṁ kāyaṁ)

Illustration: imasmiṁ kāye, this [wretched human] body

Now, willingly, let blows from hands affect this [wretched human] body, let bows from clods of earth affect it and blows from sticks affect it and blows from weapons affect it, for this teaching of the Buddhas is being done.

Kāmaṁdāni imasmiṁ kāye pāṇisamphassāpi kamantu leḍḍusamphassāpi kamantu daṇḍasamphassāpi kamantu satthasamphassāpi kamantu karīyati hidaṁ buddhānaṁ sāsanan ti. (MN i 186)

And what, Ānanda, is the perception of the danger [of the body]? In this regard, Ānanda, a bhikkhu… reflects that this [wretched human] body is very unpleasant and a great danger. Many illnesses arise in it, namely, illnesses of the eye, ear, nose… cold, heat, hunger, thirst, faeces and urine. Thus he abides contemplating the danger of this [wretched human] body.

Katamācānanda ādīnavasaññā? Idhānanda bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā itipaṭisañcikkhatibahu dukkho kho ayaṁ kāyo bahu ādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti seyyathīdaṁ cakkhurogo sotarogo ghānarogo… sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo ti. Iti imasmiṁ kāye ādīnavānupassī viharati. (AN v 110)

Just as a butcher or his apprentice having killed a cow and cut it into pieces were seated with it at a crossroads, the bhikkhu contemplates this very body however placed or disposed in terms of material phenomena; likewise a bhikkhu contemplates this very body however placed or disposed in terms of material phenomena: ‘In this [wretched human] body there is the Solidness Phenomenon, the Liquidness Phenomenon, the Warmth Phenomenon, and the Gaseousness Phenomenon.’

seyyathāpi bhikkhave dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā cātummahāpathe bilaso paṭivibhajitvā nisinno assa evameva kho bhikkhave bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: atthi imasmiṁ kāye paṭhavīdhātu āpodhātu tejodhātu vāyodhātū ti. (MN i 58)

A ‘carbuncle’ is a metaphor for this [wretched human] body made of the four great material phenomena. It has nine openings, nine orifices. Whatever oozes out of them is foul, foul-smelling, and disgusting. Therefore be disillusioned with this [wretched human] body.

'Gaṇḍo ti kho bhikkhave imasseva cātummahābhūtikassa kāyassa adhivacanaṁ. Tassa nava vanamukhāni nava abhedanamukhāni. Yaṁ kiñci paggharati asuciññeva paggharati duggandhaññeva paggharati jegucchiyaññeva paggharati. Tasmātiha bhikkhave imasmiṁ kāye nibbindathā ti. (AN iv 386)

➥ iminā kāyena: (main article see: imaṁ kāyaṁ)

Illustration: iminā kāyena, this [wretched human] body

But, bhante, does the Blessed One recall ever having gone to the brahmā world by means of psychic power, using this [wretched human] body composed of the four great material phenomena?”

Abhijānāti kho pana bhante bhagavā iminā cātummahābhūtikena kāyena iddhiyā brahmalokaṁ upasaṅkamitāti. (SN v 282-4)

➥ kāyamimaṁ: (main article see: imaṁ kāyaṁ)

Illustration: kāyamimaṁ, this [wretched human] body

Knowing this [wretched human] body is [fragile] like a clay pot, having made this mind [powerful] like a city, battle Māra with the weapon of penetrative discernment. One should guard the victory. One should be free of attachment.

Kumbhūpamaṁ kāyamimaṁ viditvā nagarūpamaṁ cittamidaṁ ṭhapetvā
Yodhetha māraṁ paññāvudhena jitañca rakkhe anivesano siyā. (Dhp 40)

➥ ayaṁ kāyo: (main article see: imaṁ kāyaṁ)

Illustration: ayaṁ kāyo, this [wretched human] body

Bhikkhus, this [wretched human] body is not [in reality] yours, nor is it [in reality] owned by others. It should be seen as [the consequence of] previous karmically consequential conduct, originated, arisen from intentional effort, and to be necessarily experienced.

Nāyaṁ bhikkhave kāyo tumhākaṁ nāpi aññesaṁ. purāṇamidaṁ bhikkhave kammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ. (SN ii 64-5)

This [wretched human] body subsists on food, it survives because of food, without food it does not survive.

ayaṁ kāyo āhāraṭṭhitiko āhāraṁ paṭicca tiṭṭhati anāhāro no tiṭṭhati. (SN v 64)

Not long, indeed, till it will rest, this [wretched human] body here, beneath the clod, discarded, void of consciousness, like a useless block of wood.

Aciraṁ vatayaṁ kāyo paṭhaviṁ adhisessati
Chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ. (Dhp 41)

Willingly let this [wretched human] body be broken apart, let the lumps of flesh be dissolved, let both my legs drop off at the knee-joint: I will neither eat, nor drink, nor leave my dwelling, nor even lie down on my side as long as the arrow of craving is unremoved.

Kāmaṁ bhijjatuyaṁ kāyo maṁsapesī visīyaruṁ
Ubho jaṇṇukasandhīhi jaṅghāyo papatantu me
Nāsissaṁ na pivissāmi vihārā ca na nikkhame
Napi passaṁ nipātessaṁ taṇhāsalle anūhate. (Tha 312-3)

➥ kāyaṁ imaṁ: (main article see: imaṁ kāyaṁ)

Illustration: kāyaṁ imaṁ, this [wretched human] body

When will I dwell alone in the woods, free of fear, seeing [according to reality] that this [wretched human] body is unlasting, a seat of punishment and illness, ravaged by old age and death? When, oh when, will it be?

Kadā aniccaṁ vadharoganīḷaṁ kāyaṁ imaṁ maccujarāyupaddutaṁ
Vipassamāno vītabhayo vihassaṁ eko vane taṁ nu kadā bhavissati. (Tha 1093)

➥ imassa kāyassa: (main article see: imaṁ kāyaṁ)

Illustration: imassa kāyassa, this [wretched human] body

Properly reflecting, you should use almsfood not for fun, not for exuberance, not for the sake of comeliness and good looks, but just for the maintenance and nourishment of this [wretched human] body for restraining its troublesomeness, for supporting the religious life.

Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. (MN iii 134)