English
For whatever arises from it, that is the source of aris Havo. Origin means the act of originating, uninterruptedness, or that from which it originates. For whatever originates from something, that is the origin. These words, 'origin' (sambhava) and 'source' (pabhava), are sometimes synonymous, sometimes different in meaning, this should be understood. How? The word 'origin' (sambhava) refers to the act of becoming, appropriateness, designation, the form of becoming, and the meaning of condition. The word 'source' (pabhava) refers to the act of becoming, the source of a river, and the meaning of condition. Therefore, excluding the meaning of condition, they should be taken as different in meaning. But in the sense of condition, they should be taken as synonymous. For it is said: "Condition, cause, origin, reason, origin (sambhava), source (pabhava), etc., are one in meaning, but different in expression." "Root, cause, and origin, origin (sambhava) and source (pabhava) likewise; Arising, sustenance, object, condition, and with arising." This verse also proves this meaning. This is the explanation of the words 'origin' (sambhava) and 'source' (pabhava) in terms of the agent and the source of action. Thus, here, six cases have been explained in terms of agent, subject, object, instrument, source, and location. These become seven types with the dative case. That will be revealed later with "may wealth be his, thus wealth-being," and so on. Thus, in all ways, there are seven types of cases (sādhana) in terms of derivation, which are also called "kārakas." There is no other case besides these. Here, the name of the case (sādhana) is explained for the proficiency of the wise in usages and meanings. For indeed, word usages constructed with improperly placed cases are difficult to understand in meaning. But those constructed with properly placed cases are easy to understand in meaning. Therefore, usages are rooted in cases, and meaning is rooted in usage. Only scholars, who are exceedingly sharp-witted, who are accustomed to explaining meaning without distortion, in accordance with usage, in meanings to be understood in terms of cases in phrases like "he mostly uses robes when asked, rarely when not asked," and in other meanings, are truly the bearers of the Buddha's scriptural teaching. It should be understood that they are. From now on, because it is easily understood according to the method, we will not say "this is the means," but merely for the purpose of generating great respect in the wise regarding the examples shown here, and for the purpose of expanding the intellect of listeners regarding the varied and wonderful Pāli-structured, varied-meaningful words of the Supreme Buddha, we will present only the meaning-accomplishing words, suitably drawn from suttas, geyyas, vyākaraṇas, gāthās, etc., from various places. Pabhāva means that which comes into being in a special way, thus pabhāva. This is indeed influence. "I do not see your power, by which you would go to Mithilā" - this is a word that proves this meaning. Anubhava means experiencing, anubhava. What is that? Enjoyment. Ānubhāva means splendor, energy, counsel, glory, and power. "He whose great influence is endowed with splendor, or endowed with energy, counsel, glory, and power, is mahānubhāva (of great influence)" - this is a word that proves this meaning. Splendor, energy, and counsel, glory, and power - these five; are called ānubhāva, and they are also called pabhāva. In the sense of being a designator of splendor and so on, for the word ānubhāva; a wise person should explain its meaning, as far as possible. Or, ānubhāva means the fruit to be experienced. "He is mahānubhāva (of great influence) due to the greatness of the fruit to be experienced" - this is a word that proves this meaning. Parābhava means downfall, parābhava; or, that which falls down is parābhava. "Easy to know is downfall" - this is a word that proves this meaning. Moreover, according to the reading "one who hates Dhamma is downfall," it should be seen as an explanation in the sense of the future tense, that which will fall down is parābhava. Or, that by which one falls down is parābhava. What is that? Hatred of Dhamma, etc. "That is the first downfall" - this is a word that proves this meaning. Vibhava means Nibbāna. For it is free from becoming, thus free from becoming is vibhavo. And because becoming is ceased due to it, becoming is ceased from it, thus vibhavo. The defilements, which are contrary to noble wealth, cease, are cut off, are destroyed from this great... Even a thief is called "vibhava." Since the word "vibhava" refers to Nibbana, the statement "When existence is present, non-existence (vibhava) is to be desired" is a supporting statement here. These, however, are synonyms for Nibbana: Nibbana, non-existence, liberation, cessation, deathless, equanimity; calming of formations, cessation of suffering, the unmoving, the undying. The unrolling, the unmade, the goal, the peaceful state, the unconditioned; the far shore, the destruction of craving, the destruction of suffering, the destruction of fetters. Security from bondage, dispassion too, the end of the world, the end of becoming; release, the unformed, purity for the good, and purification. Freedom, non-accumulation, release, extinction, the destruction of attachments; peace, the unconditioned element, the direction, and the all-radiant. Besides these names, special terms here, are expressive of Nibbana, the wise should discern. "Refuge, shelter," and so on, are indeed expectant (of Nibbana); as special terms, these are declared here. Refuge, shelter, the formless, the peaceful, the truth, the unattached; the very difficult to see, the sanctuary, the ultimate goal, the danger-free. The taintless, the firm, the eternal, consciousness, the invisible; the harmless, the auspicious, the secure, the subtle, the unobserved. The endless, the imperishable, the island, the ultimate, the absolute state; the excellent, and the unmoving, thus in many ways it is explained. Regarding the meaning of the word "Gotrabhu," by the teachers who explain it, "gotta" is said to be Nibbana, thus "gotta" is spoken of. Or "vibhava" is also spoken of in terms of destruction, prosperity, wealth, or the view of annihilation. Therein, "vibhava" means destruction, perishing, cutting off, ceasing. The statement "The destruction of all phenomena; thus some declare the cutting off, destruction, perishing of an existing being" is a supporting statement for this meaning. Prosperity, however, occurs in a special way, hence "vibhava." The statement "Desiring to see the king's glory and prosperity" is a supporting statement for this meaning. Wealth, however, is that by which beings come to be, grow, attain increase, growth, and abundance, hence "vibhava." "Having been born as the son of a brahmin with eighty crores of wealth..." “wealth” – this is the word that establishes this meaning. This, however, is a synonymous word – Wealth, prosperity, substance, Property, possession; Goods, wares, one’s own interest, These are all words for wealth. But the annihilationist view, when it says “becomes annihilated” or “is annihilated,” means that “the self and the world, after passing away, do not arise again.” Thus, it is called “vibhava” (non-existence). “Vibhavataṇhā” (craving for non-existence) – this is the word that establishes this meaning. For “vibhavataṇhā” is the name for craving associated with the annihilationist view. Here, the meaning is extracted and stated – The attainment of wealth and Nibbāna, And annihilationist views due to destruction, Are called by the word “vibhava,” Thus, the discerning one should understand. Pātubhāva means appearing, manifestation. Āvibhāva means becoming manifest, manifestation; the meaning of both of these is “being evident.” Tirobhāva means disappearing, concealment, hidden state. Vinābhāva means separation, disunion. Sotthibhāva means well-being, a state of happiness, the existence of comfort; in essence, it is fearlessness and freedom from trouble. Atthibhāva means existence, being present, non-separation. Natthibhāva means non-existence, not being present, separation, emptiness, voidness, nothingness. This is the masculine noun ending in -a. Abhibhavati means one who overcomes, anyone who overcomes another. Similarly, paribhavitā (one who despises). Anubhavati means one who experiences, anyone who experiences happiness, or suffering, or neither-pain-nor-pleasure. Similarly, samanubhavitā (one who fully experiences). Paccanubhavitā (one who experiences in return). Here, just as in phrases like “giver of the deathless,” “creator of the unarisen path,” the words like “dātā” (giver), which denote the agent, are seen to be construed with words like “amatassa” (of the deathless), which are in the genitive case and denote the object, so too these words should be construed as in “paccāmittassa abhibhavitā” (one who overcomes the enemy). This applies to other such words as well. This is the masculine noun ending in -ā. Bhavati means one who exists. Or one who will exist, a person who is growing. “One who exists is easy to know, one who is ruined is easy to know.” "One who loves Dhamma prospers, one who hates Dhamma declines." This is a saying that supports this meaning. Or, the one with whom one speaks, is to be addressed as "bhavaṃ" (sir/venerable). "Venerable Kaccāna. Venerable Ānanda. I think you desire the king's faithful wife," and so on. Here, however, attention should not be paid to the root meaning, but only to the conventional meaning, as it is said: "Conventional speech is true, a cause of worldly convention." Indeed, in the realm of usage, worldly convention is primary and inviolable. One who declines is parābhava (decline). Similarly paribhava (contempt), abhibhava (overcoming), anubhava (experience). Pabhavati (originates), pahoti (is able), sakkoti (is capable)