English
"Bhūto" means 'a being' in a comprehensive sense, this is the explanation of the meaning. "And he who is a devourer of time, a being. All will lay down, beings in the world, their accumulation," this is a supporting statement for this meaning. Or, "bhūto" means a specific type of non-human being with such a name, this is the explanation of the meaning. "Bhūta-knowledge, bhūta-doctor, possessed by a bhūta," this is a supporting statement for this meaning. And whatever statement like "satto macco pajā" (being, mortal, folk) appears here and there, this is a synonymous term for the word "bhūta" which means 'being'. And what appears in the Niddesa Pāli as "maccoti satto naro mānavo poso puggalo jīvo jagu jantu hindagu manujo" (mortal means being, man, human, person, individual, living being, world, creature, hindagu, human), this is also a synonymous term. All of these are summarized and stated: Being, mortal, folk, bhūta, Living creature, hindagu, individual; Creature, living being, world, yakkha, Living being, embodied one. The Tathāgata. A living being is called *satta*, *māti*, *loka*; a human is *manuja*, *mānava*, *nara*; A male is *posa*, *sarīrī*, *pume*; a being is *bhūta* in the neuter. *Pajā* is said in the feminine, by gender, not by meaning; Thus, these words, referring to living beings, are of three genders. He who crawls with his shanks, that being is *jaṅghala* here; The name of a living being is elaborated with terms like *pāṇa* (life) and *deha* (body). In this treatise, "synonym" (*pariyāyavacana*), "designation" (*abhidhāna*), "term" (*saṅkhā*), etc., are intended as having the same meaning. However, in terms of meaning extraction, the word *bhūta* is seen in reference to the five aggregates, humans, elements, the eternal, the existent, the Arahants, living beings, trees, etc. Its usage will become clear in the section on the three meanings above. *Bhāvaka* means "one who cultivates" (*bhāveti*). This is the etymology. He who performs cultivation, he is a *bhāvaka*. This is the statement of its meaning. "A *bhāvaka* is skillful, wise" – this is a supporting statement for this meaning. "A *bhāvaka* is one devoted to cultivation, engaged in cultivation, accomplished in cultivation" – this is a synonym. These two words, *bhūta* and *bhāvaka*, are said in the sense of pure agent and causal agent. From now on, as it is easily understood according to the method, we will not say "this is the etymology," etc., but will appropriately show the supporting statement, synonym, and meaning extraction where necessary. For if we were to show them everywhere, the text would become too extensive. Therefore, for those words whose meaning is clear, we will not state their meaning, but only their etymology. For those whose meaning is profound, we will state their meaning. Cultivation is *bhava*; *bhava* is said to be growth. Since the word *bhū* is seen to be associated with an excess of meaning in growth, *bhavana* is taken as growth. "The growth of the king and the non-growth of the king" – this is a statement supporting the meaning of growth. Or, *bhava* is said to be eternal. For the view that "the self and the world are eternal" is the eternalist view, thus "the view of *bhava*" – this is a statement supporting this meaning. "Becoming" is the view of becoming, "Becoming" is the view of eternity, because it stands eternally, it is called the view of eternity, the view of becoming. Indeed, the view of becoming is called "becoming" by the elision of the latter part of the compound. "They declared liberation from becoming by becoming" is a statement supporting this meaning. Here, the meaning of this Pāli phrase is: Some ascetics or brahmins declared liberation from all becoming, whether by the view of becoming or by the becoming of sense-desires and so on, as purification from transmigration. Alternatively, "becoming" also refers to attainments and merits, in the sense that beings "become" or "grow" by them. "One who has transcended both becoming and non-becoming" is a statement supporting this meaning. Here, the meaning of this Pāli phrase is: "Becoming" is attainment, "non-becoming" is misfortune. Similarly, "becoming" is growth, "non-becoming" is decline. "Becoming" is eternity, "non-becoming" is annihilation. "Becoming" is merit, "non-becoming" is demerit; he has transcended all that. The aggregates, along with their space, are also becoming. "The becoming of sense-desires, the becoming of form" and so on, are statements supporting this meaning. Here, the aggregates are called "becoming" in the sense that "what is known takes on a form," or in the sense that "it arises continuously from the origin of ignorance, craving, and so on." The space, however, is called "becoming" in the sense that "beings and mental-material phenomena are born here." Furthermore, kamma-becoming is becoming, and rebirth-becoming is also becoming. "Conditioned by clinging, becoming is twofold: there is kamma-becoming, there is rebirth-becoming" is a statement supporting this meaning. Therein, kamma itself is becoming, kamma-becoming. Similarly, rebirth itself is becoming, rebirth-becoming. Here, rebirth is becoming because it "becomes." Kamma, however, just as the arising of Buddhas is called "happiness" because it is a cause of happiness, so too, kamma should be seen as "becoming" by way of its result, because it is a cause of becoming. Alternatively, "becoming" is that which "causes to become" because its characteristic is causing to become. What does it cause to become? Rebirth. Thus, it is called "becoming" because it causes rebirth to become. And "causes to become" is in the sense of producing, in the causative agent sense. Meaning. Or, by the saying "birth is conditioned by becoming", that by which it becomes is called becoming, which is called kamma-becoming. And the succession of aggregates, And of elements and sense-bases; Flowing on without interruption, Is called saṃsāra. Saṃsāra, thus characterized, is also becoming. "Suffering in becoming is the suffering of becoming, wandering in becoming" - these are sayings that prove this meaning. In that, for what reason is saṃsāra called becoming? In the sense that here a conventional being arises in the heap of phenomena called the succession of aggregates and so on. This is an explanation of the word 'bhava' (becoming) in terms of agent, instrument, and location. Here we state the meanings of the word 'bhava' – Growth, success, merits, Aggregates, sorrow, space, consciousness; Saṃsāra and eternity – these Are denoted by the word 'bhava'. Craving for becoming, view of becoming, Rebirth-becoming as well; And kamma-becoming – all these Are denoted by the word 'bhava'. The pair of craving for becoming and view of becoming, Is sometimes in the Pāli, By elision of the latter part, Denoted by the word 'bhava'. Non-becoming means not becoming. Misfortune, loss, destruction, And evil, four kinds; These meanings are called By the word 'abhava' in the teaching. Bhāva means intention, which is also called 'purpose'. 'The nature of women is hard to know. A wise minister should not have feelings for the king's wives. He reveals his heartfelt feelings' – such sayings prove this meaning. Moreover, a real phenomenon is also bhāva. 'For the success of conventional signs' – this saying proves this meaning. Mind is also bhāva. 'You do a terrible, cruel deed, and there is no good at all in your mind' – this saying proves this meaning. Action is also bhāva. 'The characteristic of state, the locative of state' – this saying also proves this meaning. Moreover, they say bhāva is a synonym for being, or it is an appellation for an element. In that, intention, real phenomenon, mind, and being – these are bhāva because they become. And similarly, it causes to become... Being, action is becoming, thus being. And that is of many kinds, such as becoming, going, cooking, and so on. Moreover, a form of being is also being, which is called female state, male state, female faculty. Therein this is the meaning of the word: "Being" is that by which the mind and designation become "woman" or "man". Not by my own thought, this is cited; Relying on the view of the former teacher-lions, it is brought forth. And this was said by the ancients: "The state of a woman is female state, or that by which the mind and designation become 'woman' is female state." Therefore, in the case of "male state" too, the state of a man is male state, or that by which the mind and designation become 'man' is male state – this explanation should be understood. This is an explanation of the word "being" in terms of agent, state, and instrument. Non-being is "not being", thus non-being. What is that? Emptiness, non-existence. Intrinsic nature is one's own being, intrinsic nature, meaning one's own nature. Or intrinsic nature is, when there is existence of phenomena, whatever form it takes, its state is designated as characteristic, meaning its nature such as bending, changing, hardness, touching, and so on. "Common or intrinsic nature, is considered the characteristic of phenomena" – this is a statement supporting this meaning. Moreover, intrinsic nature is an ultimate reality with its own characteristic. For what reason? In the sense of "with being". True nature is the being of the good, true nature, meaning the quality of a good person. Or one's own being is true nature. "They cause to grasp the true nature" – this is a statement supporting this meaning. Or existing being is true nature. "Thus, the nature of grasping" – this is a statement supporting this meaning. This is an explanation of the words "intrinsic nature" and "true nature" in terms of state. Arising is the act of arising, arising, the act of arising, or suitability. For suitability is called arising in phrases like "suitability is the cause of grasping", and so on. Or arising is that from which something arises.