➥ attabhāva:

• for attabhāva:
  • personal disposition
• for attabhāvaṁ:
  • bodily forms
• for attabhāvena:
  • bodily form
• for attabhāvo:
  • bodily form
  • individuality
• for attabhāvassa:
  • bodily form
  • individuality
• for attabhāvīnaṁ:
  • bodily form
• for attabhāvā:
  • bodily form
• for attabhāve:
  • state of individuality
• for attabhāvapaṭilābho:
  • assumed individuality
  • acquired state of individuality
• for attabhāvapaṭilābha:
  • assumed individuality
• for attabhāvapaṭilābhesu:
  • acquired state of individuality
• for attabhāvapaṭilābhā:
  • acquiring a [particular] state of individuality

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 (aññataraṁ manomayaṁ kāyaṁ 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 nevattānaṁ no paraṁ vyābādheti). (AN iii 122)

2) ‘Assumed’:

Bhikkhu, there is not even this amount of one’s assumed individuality that is everlasting

ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco. (SN iii 144)

Illustration: attabhāva, personal disposition

In one yearning for sensuous pleasure a corresponding personal disposition is manifested, either meritorious or demeritorious.

yaṁ kho bhikkhave kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā. (AN iii 411)

In one experiencing [a sense impression] a corresponding personal disposition is manifested, either meritorious or demeritorious.

yaṁ bhikkhave vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā. (AN iii 411)

In one who has acquiesced in uninsightfulness into reality a corresponding personal disposition is manifested (tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti), either meritorious or demeritorious.

yaṁ kho bhikkhave avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā. (AN iii 414)

➥ attabhāvaṁ: (main article see: attabhāva)

Illustration: attabhāvaṁ, bodily forms

In an instant I can fashion the bodily forms of ten billion [people].

Koṭisatasahassassa attabhāvaṁ khaṇena nimmine. (Tha 1183)

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’ (oḷārikaṁ hatthaka attabhāvaṁ abhinimmināhī ti). ‘I will, bhante’ he replied, and doing as he was bid, venerated the Blessed One, and stood at a respectful distance. (AN i 279)

When Brahmā Sanaṅkumāra appears to the Tāvatiṁsā devas, he appears having created [for himself] a less subtle bodily form (oḷārikaṁ attabhāvaṁ abhinimminitvā) because his natural appearance (pakativaṇṇo) is not perceptible to the eye (anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ). (DN ii 210)

➥ attabhāvena: (main article see: attabhāva)

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 (AN iv 66).

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 paccanubhūtaṁ tampi nappahomi sākāraṁ sauddesaṁ anussarituṁ kuto panāhaṁ anekavihitaṁ pubbenivāsaṁ anussarissāmi. (MN ii 32)

➥ attabhāvo: (main article see: attabhāva)

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 gādhaṁ 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 gādhaṁ na vindati) (AN v 202).

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.

Yaṁ bhikkhave lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ yatthassa attabhāvo nibbattati tattha taṁ kammaṁ 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 taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti diṭṭhe vā dhamme upapajje vā apare vā pariyāye. (AN i 134)

➥ attabhāvassa: (main article see: attabhāva)

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.

Taṁ kissa hetu: sukhumattā bhikkhave attabhāvassa. (SN v 442)

Illustration: attabhāvassa, individuality

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

• If the rebirth of one’s individuality occurs in a clan of brahmans (brāhmaṇakule ce attabhāvassa abhinibbatti hoti), one is reckoned as a brahman (brāhmaṇotveva saṅkhaṁ 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 saṅkhaṁ 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 saṅkhaṁ gacchati). (MN ii 181)

➥ attabhāvīnaṁ: (main article see: attabhāva)

Illustration: attabhāvīnaṁ, bodily form

Chief of those of bodily form is Rāhu, Lord of the Asuras.

Etadaggaṁ bhikkhave attabhāvīnaṁ yadidaṁ rāhu asurindo. (AN ii 17)

Comment:

Rāhu is able to grasp the sun and the moon in his mouth (SN i 50-1), and can stop rain falling by gathering it into his hand (AN iii 243). Therefore we take attabhāvīnaṁ as referring to the size of his body.

➥ attabhāvā: (main article see: attabhāva)

Illustration: attabhāvā, bodily forms

Bhante, the mighty ocean is the home of vast beings (mahataṁ bhūtānaṁ). 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). (AN iv 200)

➥ attabhāve: (main article see: attabhāva)

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 yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyuṁ saṅkhātuṁ api ca yasmiṁ yasmiṁ attabhāve abhinivutthapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññisu yadi vā nevasaññināsaññisu. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. (DN iii 111)

➥ attabhāvapaṭilābho: (main article see: attabhāva)

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 rūpaṁ… vedanā… saññā… saṅkhārā… viññāṇaṁ yaṁ viññāṇaṁ niccaṁ dhuvaṁ sassataṁ aviparināmadhammaṁ sassatisamaṁ 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 individuality that is everlasting, enduring, eternal, of an unchangeable nature, that will endure like unto eternity itself.

ettakopi kho bhikkhu attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo. (SN iii 144)

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!

acchariyaṁ vata bho abbhutaṁ 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 (evarūpaṁ attabhāvapaṭilābhaṁ paṭisaṁvedayatī ti) (SN ii 255).

“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 ayaṁ lokasannivāso tathābhūto attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati lābho ca alābho ca ayaso ca yaso ca nindā ca pasaṁsā ca sukhañca dukkhañcā ti. (AN ii 188)

➥ attabhāvapaṭilābha: (main article see: attabhāva)

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?

Attabhāvapaṭilābhampahaṁ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampi. Tañca aññamaññaṁ attabhāvapaṭilābhan ti iti kho panetaṁ vuttaṁ bhagavatā kiñcetaṁ paṭicca vuttaṁ.

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

yathārūpaṁ bhante attabhāvapaṭilābhaṁ 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 attabhāvapaṭilābhaṁ 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?

Kathaṁrūpaṁ bhante attabhāvapaṭilābhaṁ 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.

savyāpajjhaṁ bhante attabhāvapaṭilābhaṁ 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?

Kathaṁrūpaṁ bhante attabhāvapaṭilābhaṁ 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.

Avyāpajjhaṁ bhante attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. (MN iii 52)

➥ attabhāvapaṭilābhesu: (main article see: attabhāva)

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

yaṁ atītaṁ taṁ pahīnaṁ

• what lies in the future has been relinquished

yaṁ anāgataṁ taṁ paṭinissaṭṭhaṁ

• 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. (SN ii 283)

➥ attabhāvapaṭilābhā: (main article see: attabhāva)

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 intentional effort 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 yasmiṁ 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 individuality in which one’s own intentional effort has effect, not another person’s, there is a passing away of beings from that group on account of their own intentional effort (attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti). And corresponding statements for the other groups (AN ii 159).