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Bh?van? (Pali;[1]Sanskrit, also bh?vana[2]) literally means "development"[3] or "cultivating"[4] or "producing"[1][2] in the sense of "calling into existence."[5] It is an important concept in Buddhist praxis (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of lovingkindness). When used on its own bhavana signifies contemplation and 'spiritual cultivation' generally.


Bhavana derives from the word Bhava meaning becoming or the subjective process of arousing mental states.

To explain the cultural context of the historical Buddha's employment of the term, Glenn Wallis emphasizes bhavana's sense of cultivation. He writes that a farmer performs bhavana when he or she prepares soil and plants a seed. Wallis infers the Buddha's intention with this term by emphasizing the terrain and focus on farming in northern India at the time in the following passage:

I imagine that when Gotama, the Buddha, chose this word to talk about meditation, he had in mind the ubiquitous farms and fields of his native India. Unlike our words 'meditation' or 'contemplation,' Gotama's term is musty, rich, and verdant. It smells of the earth. The commonness of his chosen term suggests naturalness, everydayness, ordinariness. The term also suggests hope: no matter how fallow it has become, or damaged it may be, a field can always be cultivated -- endlessly enhanced, enriched, developed -- to produce a favorable and nourishing harvest.[6]


In the Pali Canon bh?van? is often found in a compound phrase indicating personal, intentional effort over time with respect to the development of that particular faculty. For instance, in the Pali Canon and post-canonical literature one can find the following compounds:

  • citta-bh?van?, translated as "development of mind"[7][8] or "development of consciousness."
  • k?ya-bh?van?, translated as "development of body."[7]
  • mett?-bh?van?, translated as the "cultivation"[9] or "development of benevolence."[10]
  • paññ?-bh?van?, translated as "development of wisdom"[11] or "development of understanding."
  • sam?dhi-bh?van?, translated as "development of concentration."[12]

In addition, in the Canon, the development (bh?van?) of samatha-vipassana is lauded.[13] Subsequently, Theravada teachers have made use of the following compounds:

  • samatha-bh?van?, meaning the development of tranquility.[5]
  • vipassan?-bh?van?, meaning the development of insight.[5]

The word bhavana is sometimes translated into English as 'meditation' so that, for example, metta-bhavana may be translated as 'the meditation on loving-kindness'. Meditation as a state of fixed or absorption concentration by which the mind becomes completely absorbed into and therefore unmove-ably fixed upon the meditation object is properly called dhyana (Sanskrit; Pali: jh?na) or sam?dhi.

In Jainism

In Jainism, bh?vana refers to "right conception or notion" or "the moral of a fable."[2]

See also


  1. ^ a b Rhys Davids & Stede (1921-25), p. 503, entry for "Bh?van?," retrieved 9 Dec 2008 from "U. Chicago" at[permanent dead link].
  2. ^ a b c Monier-Williams (1899), p. 755, see "Bh?vana" and "Bh?van?," retrieved 9 Dec 2008 from "U. Cologne" at
  3. ^ See various translations cited in the notes below.
  4. ^ Matthieu Ricard has said this in a talk.
  5. ^ a b c Nyanatiloka (1980), p. 67.
  6. ^ Glenn Wallis, Bhavana: A Guide to Classical Buddhist Meditation, 2009, draft copy, p. 7 "Archived copy" (PDF). Archived from the original (PDF) on 2011-07-27. Retrieved . 
  7. ^ a b See, e.g., DN 33.1.10(48), trans. by Walshe (1995), p. 486; and, MN 36, trans. by Ñ??amoli & Bodhi (2001), pp. 332-343.
    Both DN 33 and MN 36 juxtapose citta-bh?van? with k?ya-bh?van?. In DN 33, it is said that there are three types of development: of body (k?ya), of mind (citta), and of wisdom (paññ?). In end notes to MN 36, Bodhi (pp. 1228-29, nn. 382, 384) states that the MN commentary explains that "development of the body" refers to insight and "development of mind" refers to sam?dhi.
  8. ^ Also see AN 1.22 and 1.24 (a/k/a, AN I,iii,1 and 3), trans. by Thanissaro (2006); and, AN 1.51-52 (a/k/a, AN I,vi,1-2), trans. by Thanissaro (1995), as well as trans. by Nyanaponika & Bodhi (1999), p. 36.
  9. ^ See, e.g., Sn 1.8, Metta Sutta, trans. by Thanissaro (2004). The compound metta-bh?van? does not actually exist in this sutta, but the sutta famously mentions that one should "cultivate" (bh?vaye) a limitless heart of metta.
  10. ^ See, e.g., Iti. 1.27, trans. by Ireland (1997), pp. 169-70.
  11. ^ See DN 33.1.10(48), trans. by Walshe (1995), p. 486, referenced in note above regarding citta-bh?van?.
  12. ^ See, e.g., AN 4.41, trans. Thanissaro (1997) (cf. Template:SamadhiBhavana). In addition, see MN 44, Cavedalla Sutta, trans. by Thanissaro (1998a):
    [Layperson Vis?kha:] "Now what is concentration, lady, what qualities are its themes, what qualities are its requisites, and what is its development [sam?dhibh?van?ti] ?"
    [Bhikkhuni Dhammadinn?:] "Singleness of mind is concentration, friend Visakha; the four frames of reference are its themes; the four right exertions are its requisites; and any cultivation, development, & pursuit of these qualities is its development."
  13. ^ See, e.g., in MN 151, the Buddha states that a bhikkhu who has developed samatha-vipassana (or any of the seven sets of Enlightenment-conducive qualities) "can abide happy and glad, training day and night in wholesome states" (trans., Ñamoli & Bodhi, 2001, p. 1145). Additionally, AN 4.170 identifies three ways in which an arahant develops samatha-vipassana: samatha first; vipassana first; or both in tandem (Nyanaponika & Bodhi, 1999, p. 114; and, Thanissaro, 1998b). See also the paracanonical Nett 91 (Rhys Davids & Stede, 1921-25, p. 503, entry for "Bh?van?," retrieved 9 Dec 2008 from "U. Chicago" at


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