| Note: the original context may be more user-friendly
bhava: (state of) existence, life, becoming, process of existence. Bhava is not ‘existence’ in the ontological sense, like the existence of a building in a particular place or of an hypothetical number with strange properties, which would correspond to the noun ‘atthitā’, derived from the verb atthi and found for example at SN 12.15. The meaning of the word bhava is described by Ven. Bodhi as ‘concrete sentient existence in one of the three realms of existence posited by Buddhist cosmology’, while Ven. Thanissaro suggests it means ‘a sense of identity in a particular world of experience: your sense of what you are, focused on a particular desire, in your personal sense of the world as related to that desire’, and insists the word has both psychological and cosmological connotations. He also adds: ‘[The term ‘becoming’] follows on doing, rather than existing as a prior metaphysical absolute or ground. In other words, it’s not the source from which we come; it’s something produced by the activity of our minds.’ He has written a long essay on the subject, The Paradox of Becoming. However, Ven. Bodhi explains that he reverted to using the rendering ‘existence’, after the shortcomings of ‘becoming’ were pointed out to him. The explicit definition given in the suttas mentions three types of bhava:
This definition is found for example in the Bhavapañhā Sutta: |
| — “‘bhavo, bhavo’ti, āvuso sāriputta, vuccati. katamo nu kho, āvuso, bhavo”ti? | — ‘Existence, existence’, is it said, friend Sariputta. But what, friend, is existence? |
| — “tayo me, āvuso, bhavā: kāmabhavo, rūpabhavo, arūpabhavo. ime kho, āvuso, tayo bhavā”ti. | — Friend, there are these three types of existence: existence in the sense field, existence as form and formless existence. These, friend, are the three types of existence. |
| — “atthi panāvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti? | — But friend, is there a path, is there a way for the full understanding of these types of existence? |
| —“atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti. | — There is, friend, a path, there is a way for the full understanding of these types of existence. |
| — “katamo, panāvuso, maggo katamā paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti? | — And what, friend, is the path, what is the way for the full understanding of these types of existence? |
| “ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ bhavānaṃ pariññāya… | This noble eightfold path, friend, is for the full understanding of these types of existence… |
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SN 45.164 repeats essentially the same thing, and adds that the ariya aṭṭh·aṅgika magga is also for their direct knowledge (abhiññā), for their complete destruction (parikkhaya), and for their abandoning (pahāna). We find the same threefold characterization in the Vibhaṅga Sutta, which defines term in the context of paṭicca·samuppāda, where bhava is conditioned by upādāna and in turn conditions the arising of jāti: |
| upādāna·paccayā bhavo; | conditioned by attachment, [there is] existence |
| bhava·paccayā jāti; | conditioned by existence, [there is] birth |
| … | … |
| Katamo ca, bhikkhave, bhavo? Tayo·me, bhikkhave, bhavā: kāma·bhavo, rūpa·bhavo, arūpa·bhavo. Ayaṃ vuccati, bhikkhave, bhavo. | And what, bhikkhus, is existence? There are, bhikkhus, these three types of existence: sensual existence, Form-existence, formless existence. This is called, bhikkhus, existence. |
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As every other phenomenon, bhava has the characteristic of anicca:
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| atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca: “ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. | Then the Blessed One took up a little lump of cowdung in his hand and said to that bhikkhu: “Bhikkhu, there is not even this much individual existence that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. If there was this much individual existence that was permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering could not be discerned. But because there is not even this much individual existence that is permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering is discerned. |
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A few suttas mention kamma, viññāṇa and taṇhā as playing a role in the ‘production of future renewed existence’ (āyatiṃ puna·bbhav·ābhinibbatti), such as the Bhava Sutta: |
| — “bhavo, bhavoti, bhante, vuccati. kittāvatā nu kho, bhante, bhavo hotī”ti? | — « Lord, this word, ‘becoming, becoming’ — to what extent is there becoming? » |
| — “kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti? | — « Ananda, if there were no kamma ripening in the sensuality-property, would sensuality-becoming be discerned? » |
| — “no hetaṃ, bhante”. | — « No, lord. » |
| — “iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. | — « Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future. |
| — rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti? | — « If there were no kamma ripening in the form-property, would form-becoming be discerned? » |
| — “no hetaṃ, bhante”. | — « No, lord. » |
| — “iti kho ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. | — « Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a middling property. Thus there is the production of renewed becoming in the future. |
| — “arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti? | — « If there were no kamma ripening in the formless-property, would formless-becoming be discerned? » |
| — “no hetaṃ, bhante”. | — « No, lord. » |
| — “iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. evaṃ kho, ānanda, bhavo hotī”ti. | — « Thus kamma is the field, consciousness the seed, and craving the moisture. The consciousness of living beings hindered by ignorance & fettered by craving is established in/tuned to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming. » |
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The next sutta repeats the exact same thing, except that it is no longer viññāṇa that is established in/tuned to the various levels, but cetanā and patthanā (aspiration): |
| “iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho. avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti”. | « Thus kamma is the field, consciousness the seed, and craving the moisture. The intention & aspiration of living beings hindered by ignorance & fettered by craving is established in/tuned to a lower property. Thus there is the production of renewed becoming in the future. |
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SN 23.3 explains that bhava arises because of chanda, rāga, delight (nandi), taṇhā, upādāna, mental standpoints (cetaso adhiṭṭhānā), adherences (abhinivesa), and anusayas regarding the five khandhas: |
| — “‘bhavanetti, bhavanettī’ti, bhante, vuccati. katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti? | — Bhante, it is said: ‘The conduit to existence, the conduit to existence.’ Bhante, what is the conduit to existence, and what is the cessation of the conduit to existence? |
| “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā: ayaṃ vuccati bhavanetti. tesaṃ nirodho bhavanettinirodho. | Radha, the desire, avidity, delight, craving, clinging & attachment, mental determinations, inclinations, and latent tendencies towards Form: this is called the conduit to existence. Their cessation is the cessation of the conduit to existence. |
| vedanāya… saññāya… saṅkhāresu … viññāṇe yo chando … pe … adhiṭṭhānābhinivesānusayā — ayaṃ vuccati bhavanetti. tesaṃ nirodho bhavanettinirodho”ti. | The desire, avidity, delight, craving, clinging & attachment, mental determinations, inclinations, and latent tendencies towards Feeling… Perception… Constructions… Consciousness: this is called the conduit to existence. Their cessation is the cessation of the conduit to existence. |
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The Majjhe Sutta singles out taṇhā as a prominent cause for the production of bhava (bhavassa abhinibbattiyā): |
| taṇhā sibbinī: taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā | craving is the seamstress: craving sews one to the production of this or that existence. |
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In turn, craving for existence (bhava·taṇhā) has no beginning and is rooted in avijjā: |
| “purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti. | “Bhikkhus, it is said: ‘A first point of craving for existence, bhikkhus, is not seen such that before this there was no craving for existence and afterward it came into being.’ Still, craving for existence is seen to have a specific condition. |
| “bhavataṇhāmpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. ko cāhāro bhavataṇhāya? ‘avijjā’tissa vacanīyaṃ. | “I say, bhikkhus, that craving for existence has a nutriment; it is not without nutriment. And what is the nutriment for craving for existence? It should be said: ignorance. |
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In the Bhāra Sutta, the taṇhā leading to renewed existence (pono·bhavikā), which includes bhava·taṇhā and vibhava·taṇhā, is called ‘the taking up of the burden’ (bhār·ādāna). In the Ejā Sutta, the entire world seeks delight in bhava: |
| aññathābhāvī bhavasatto loko bhavameva abhinandati. | The world, becoming otherwise, attached to existence, seeks delight only in existence. |
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The usual set of questions characterized at SN 56.8 as bad, unskillful is said in the Sāriputtakoṭṭhika Sutta to be important only to one who delights in existence: |
| bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe … ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. | It is one who delights in existence, who takes delight in existence, who rejoices in existence, and who does not know and see the cessation of existence as it really is, that thinks: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’ |
| na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe … ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti. | “But, friend, one who does not delight in existence, who does not take delight in existence, who does not rejoice in existence, and who knows and sees the cessation of existence as it really is, does not think: ‘The Tathagata exists after death’ … or ‘The Tathagata neither exists nor does not exist after death.’ |
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In the Nibbedhika Sutta, a particular existence is determined by the vipāka of kāmā: |
| “katamo ca, bhikkhave, kāmānaṃ vipāko? yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko. | “And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality. |
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In the Āgantuka Sutta, bhava·taṇhā is to be abandoned through abhiññā: |
| katame ca, bhikkhave, dhammā abhiññā pahātabbā? avijjā ca bhavataṇhā ca. ime, bhikkhave, dhammā abhiññā pahātabbā. | “And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge. |
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In the Sāriputta Sutta, the cessation of bhava is explicitly mentioned as meaning Nibbāna: |
| Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati; evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. ‘Bhavanirodho nibbānan’ti saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosin”ti. | Just as, when a fire of twigs is burning, one flame arises and another flame ceases, so one perception arose and another perception ceased in me: ‘The cessation of existence is nibbāna; the cessation of existence is nibbāna.’ On that occasion, friend, I was percipient: ‘The cessation of existence is nibbāna.’” |
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In a recurrent expression, upon fulfilling the training in general or in a particular aspect, it is often said: |
| Ñāṇañca pana me dassanaṃ udapādi: ‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti. | “The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’” |
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The Aniccasaññā Sutta explains how the perception of impermanence eliminates bhava·rāga: |
| “aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati”. | “Bhikkhus, when the perception of impermanence is developed and cultivated, it eliminates all sensual lust, it eliminates all lust for existence, it eliminates all ignorance, it uproots all conceit ‘I am.’ |
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| “kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati? ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti: evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti. | “And how, bhikkhus, is the perception of impermanence developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit ‘I am’? ‘Such is form, such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional formations, such their origin, such their passing away; such is consciousness, such its origin, such its passing away’: that is how the perception of impermanence is developed and cultivated so that it eliminates all sensual lust, eliminates all lust for existence, eliminates all ignorance, and uproots all conceit ‘I am.’” |
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Bhava also appears prominently as one of the three āsavas (SN 45.163), one of the three taṇhā (SN 45.170), one of the three searches (esana, SN 45.161), one of the four yogas (AN 4.10, SN 45.172), one of the four floods (ogha, SN 45.171), one of the seven saṃyojanas as per the list given at AN 7.8, one of the seven anusayas (SN 45.175). Regarding all the above sets of phenomena, the ariya aṭṭhaṅgika magga is recommended for some or all of the following actions: abhiññā, full understanding (pariññā), complete destruction (parikkhaya), and pahāna. In the case of the four yogas, the Yoga Sutta provides a little more detail: |
| “Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo… | “Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance… |
| Bhavayogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sānuseti. Ayaṃ vuccati, bhikkhave, bhavayogo… | And how is there the bond of existence? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. When one does not understand these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving for existence lie deep within one in regard to states of existence. This is called the bond of existence… |
| Bhavayogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, bhavayogavisaṃyogo. | And how is there the severance of the bond of existence? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. When one understands these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving for existence do not lie within one in regard to states of existence. This is called the severance of the bond of existence. |
| atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ aggan”ti. | Friend, there are devas of the plane of neither-perception-nor-non-perception: this is the highest state of existence. |
| “seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”. | Bhikkhus, just as even a small amount of excrement smells bad, in the same way I do not recommend even a small amount of existence, even for the time of s finger snap |