Attabhāva

Renderings

• attabhāva: bodily form

• attabhāva: individuality

• attabhāva: state of individuality

• attabhāva: personal disposition

• attabhāvapaṭilābho: acquired bodily form

• attabhāvapaṭilābho: assumed individuality

Introduction

The -paṭilābho suffix

Often attabhāva is suffixed to become attabhāvapaṭilābho, which means:

• ‘Assumption of an existence, becoming reborn as an individual’ (PED sv Attan).

• ‘Obtaining a reincarnation, coming into existence’ (PED sv Paṭilābha).

• ‘The becoming reborn as an individual; reincarnation; type of body or existence’ (DOP sv Attan).

But –paṭilābho is sometimes better treated as a past participle:

1) ‘Acquired’:

One of Venerable MahāMoggallāna’s supporters was reborn in a mind-made body (aññataraṃ manomayaṃ kāyaṃ upapanno), and his [newly] acquired bodily form (tassa evarūpo attabhāvapaṭilābho hoti) was such that he filled two or three Magadhan village fields, yet that [newly] acquired bodily form harmed neither himself nor another (so tena attabhāvapaṭilābhena nevattānaṃ no paraṃ vyābādheti) (A.3.122).

2) ‘Assumed’:

• Bhikkhu, there is not even this amount of one’s assumed individuality that is everlasting
☸ ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco (S.3.144).

Illustrations

Illustration: attabhāvaṃ, bodily forms

In an instant I can fashion the bodily forms of ten billion [people].
☸ Koṭisatasahassassa attabhāvaṃ khaṇena nimmine (Th.v.1183).

Illustration: attabhāvena, bodily form

Nanda’s mother said that when her husband died, he ‘revealed himself to me in his former bodily form’ (purimena attabhāvena uddassesi); but she did not recall any inward disquiet on that account (A.4.66).

Illustration: attabhāvaṃ, bodily form

When Brahmā Sanaṅkumāra appears to the Tāvatiṃsā devas, he appears having created [for himself] a less subtle bodily form (oḷārikaṃ attabhāvaṃ abhinimminitvā) because his natural appearance (pakativaṇṇo) is not perceptible to the eye (anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ) (D.2.210).

Illustration: attabhāvo, bodily form

A bull elephant might plunge into a large pool of water and amuse himself squirting water into his ears or over his back. Then he drinks and leaves. How does he manage it? The greatness of his bodily form, Upāli, finds a footing in deep water (mahāhupāli attabhāvo gambhīre gādhaṃ vindati).

But suppose a hare or a cat tries the same thing, he will either sink to the bottom or float on the surface. Why so? The smallness of his bodily form, Upāli, finds no footing in deep water (paritto hupāli attabhāvo gambhīre gādhaṃ na vindati) (A.5.202).

Illustration: attabhāvassa, bodily form

The small beings in the ocean that could not easily be impaled on stakes would be even more numerous than this.

• For what reason? Because of the minuteness of their bodily forms.
☸ Taṃ kissa hetu: sukhumattā bhikkhave attabhāvassa (S.5.442).

Illustration: attabhāvīnaṃ, bodily form

Chief of those of bodily form is Rāhu, Lord of the Asuras.
Etadaggaṃ bhikkhave attabhāvīnaṃ yadidaṃ rāhu asurindo (A.2.17).

Comment:

Rāhu is able to grasp the sun and the moon in his mouth (S.1.50-1), and can stop rain falling by gathering it into his hand (A.3.243). Therefore we take attabhāvīnaṃ as referring to the size of his body.

Illustration: attabhāvaṃ, bodily form

Hatthaka, the young deva, approached the Blessed One, thinking, ‘I will stand in the presence of the Blessed One,’ but he sank down and collapsed like butter or oil when poured on sand sinks down, sinks in, cannot abide. Then the Blessed One told him ‘Create a less subtle bodily form, Hatthaka’ (oḷārikaṃ hatthaka attabhāvaṃ abhinimmināhī ti). ‘I will, bhante’ he replied, and doing as he was bid, venerated the Blessed One, and stood at a respectful distance (A.1.279).

Illustration: attabhāvā, bodily forms

Bhante, the mighty ocean is the home of vast beings (mahataṃ bhūtānaṃ). There are the fabulous fishy monsters, the timis, the timiṅgalas, and the timirapiṅgalas; there are the asuras, the magical serpents, and the heavenly musicians. There are in the mighty ocean bodily forms a hundred leagues long (yojanasatikāpi attabhāvā), two hundred (dviyojanasatikāpi attabhāvā), three (tiyojanasatikāpi attabhāvā), four (catuyojanasatikāpi attabhāvā) and five hundred leagues long (pañcayojanasatikāpi attabhāvā) (A.4.200).

Illustration: attabhāvo, individuality

Karmically consequential conduct produced from greed, born of greed, due to greed, originated by greed bears fruit wherever the rebirth of one’s individuality occurs.
☸ Yaṃ bhikkhave lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati.

Wherever that karmically consequential conduct bears fruit, there one experiences the karmic consequences of one’s conduct, either in this life, or on rebirth, or in some other subsequent

[existence]

.
☸ Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye (A.1.134).

Illustration: attabhāvassa, individuality

One is reckoned according to wherever the rebirth of one’s individuality occurs (yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of khattiyas (khattiyakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a khattiya (khattiyotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occursin a clan of brahmans (brāhmaṇakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a brahman (brāhmaṇotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of vessas (vessakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a vessa (vessotveva saṅkhaṃ gacchati).

• If the rebirth of one’s individuality occurs in a clan of suddas (suddakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a sudda (suddotveva saṅkhaṃ gacchati) (M.2.181).

Illustration: attabhāvapaṭilābho, assumed individuality

Bhikkhu, there is nothing in the five aggregates which is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.
☸ Natthi kho bhikkhu kiñci rūpaṃ… vedanā… saññā… saṅkhārā… viññāṇaṃ yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati?

Then the Blessed One took up a little piece of cowdung in his hand and said to that bhikkhu:

Bhikkhu, there is not even this amount of one’s assumed individualitythat is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.
☸ ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo (S.3.144).

Illustration: attabhāvapaṭilābha, assumed individuality

Assumed individuality is of two kinds, I declare: to be fostered and not to be fostered. And one’s assumed individuality is either the one or the other. So it was said by the Blessed One. And in reference to what was it said?
☸ Attabhāvapaṭilābhampahaṃ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampi. Tañca aññamaññaṃ attabhāvapaṭilābhan ti iti kho panetaṃ vuttaṃ bhagavatā kiñcetaṃ paṭicca vuttaṃ.

Bhante, such an assumed individuality as causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it should not be fostered
☸ yathārūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo).

But such an assumed individuality as causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it should be fostered.
☸ Yathārūpañca kho bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti. Kusalā dhammā abhivaḍḍhanti evarūpo attabhāvapaṭilābho sevitabbo.

And what assumed individuality causes spiritually unwholesome factors to flourish and spiritually wholesome factors to fade in one who fosters it?
☸ Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti:

If, bhante, an assumed individuality that is hostile is brought into being, unconducive to inner perfection, spiritually unwholesome factors flourish and spiritually wholesome factors fade in him.
☸ savyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti.

And what assumed individuality causes spiritually unwholesome factors to fade and spiritually wholesome factors to flourish in one who fosters it?
☸ Kathaṃrūpaṃ bhante attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.

If, bhante, an assumed individuality that is not hostile is brought into being, conducive to inner perfection, spiritually unwholesome factors fade and spiritually wholesome factors flourish in him.
☸ Avyāpajjhaṃ bhante attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti (M.3.52).

Illustration: attabhāvena, state of individuality

Bhante, given that I cannot even recall with their aspects and particulars what I have experienced in this present state of individuality, how should I recall my manifold past lives?
☸ iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi (M.2.32).

Illustration: attabhāve, state of individuality

There are devas whose lifespan is not to be reckoned by counting or computation, yet whatever state of individuality they formerly experienced, whether amongst beings in the refined material plane of existence or immaterial plane of existence, whether amongst beings who are perceptive, unperceptive, or neither perceptive nor unperceptive, they recall the details of those past lives.
☸ Santi bhante devā yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyuṃ saṅkhātuṃ api ca yasmiṃ yasmiṃ attabhāve abhinivutthapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññisu yadi vā nevasaññināsaññisu. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati (D.3.111).

Illustration: attabhāvapaṭilābho, acquired state of individuality

Venerable MahāMoggallāna saw a skeleton flying through the air with vultures, crows, and hawks following in hot pursuit, tearing it apart, while it uttered cries of pain. He thought:

• How astounding! How extraordinary!
☸ acchariyaṃ vata bho abbhutaṃ vata bho

• that there could be such a being
☸ evarūpo pi nāma satto bhavissati

• that there could be such a specter
☸ evarūpo pi nāma yakkho bhavissati

• that there could be such an acquired state of individuality
☸ evarūpo pi nāma attabhāvapaṭilābho bhavissatī ti

The Buddha said that the being (satto) used to be a cattle butcher, because of which he was first roasted in hell for thousands of years, and was now experiencing such an acquired state of individuality (evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī ti) (S.2.255).

Illustration: attabhāvapaṭilābhesu, acquired state of individuality

And how, Elder, is dwelling alone fulfilled in detail? In this regard, Elder:

• what lies in the past has been abandoned
☸ yaṃ atītaṃ taṃ pahīnaṃ

• what lies in the future has been relinquished
☸ yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ

• and fondness and attachment regarding one’s presently acquired state of individuality have been thoroughly eliminated
☸ paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto

It is in such a way, Elder, that dwelling alone is fulfilled in detail (S.2.283).

Illustration: attabhāvapaṭilābhā, acquiring a [particular] state of individuality

Four ways of acquiring a [particular] state of individuality.
☸ Cattārome bhikkhave attabhāvapaṭilābhā. Katame cattāro?

There is the acquiring of a [particular] state of individuality (attabhāvapaṭilābho) in which one’s own intentionality has effect not another person’s (attasañcetanā kamati no parasañcetanā). Or another person’s, not one’s own. Or both one’s own and another person’s. Or neither one’s own striving nor another person’s (which is the case for devas of the realm neither having nor lacking perception).
☸ Atthi bhikkhave attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā… parasañcetanā kamati no attasañcetanā… attasañcetanā ca kamati parasañcetanā ca…. neva attasañcetanā kamati no parasañcetanā.

Venerable Sāriputta said this meant that where there is the acquiring of a [particular] state of individualityin which one’s own intentionality has effect, not another person’s, there is a passing away of beings from that group on account of their own intentionality (attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti). And corresponding statements for the other groups (A.2.159).

Illustration: attabhāvapaṭilābho, acquiring of states of individuality

“Life in the world [of beings] is of such a nature, and the acquiring of states of individuality is of such a nature, that eight worldly conditions whirl around the world [of beings], and the world [of beings] whirls around eight worldly conditions, namely: acquisition and loss, imprestige and prestige, criticism and praise, pleasure and pain.
☸ tathābhūto kho ayaṃ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṃsā ca sukhañca dukkhañcā ti (A.2.188).

Illustration: personal disposition

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.411).

Illustration: personal disposition

In one experiencing [a sense impression] a corresponding personal disposition is manifested, either meritorious or demeritorious.
☸ yaṃ bhikkhave vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.411).

Illustration: personal disposition

In one who has acquiesced in uninsightfulness into reality a corresponding personal disposition is manifested(tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti), either meritorious or demeritorious.
☸ yaṃ kho bhikkhave avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā (A.3.414).