The Sanskrit term Abhāvasvabhāvaśūnyatā can be transliterated into English as Abhavasvabhavasunyata or Abhavasvabhavashunyata, using the IAST transliteration scheme (?).

In Buddhism

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

Abhāvasvabhāvaśūnyatā (अभावस्वभावशून्यता) or simply Abhāvasvabhāva refers to the “emptiness of non-existence and of existence”, representing one of the sixteen or eighteen emptinesses (śūnyatā), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XLVIII. Accordingly, “what is the emptiness of non-existence and of existence (abhāvasvabhāvaśūnyatā)? There is no nature that is a combination [of existence and non-existence] since all dharmas are produced in dependence [on causes and conditions]. This [alleged] combination is empty of combination because it is neither eternal nor transitory. Why? Because such is its essence. That is called: emptiness of non-existence and self existence (abhāvasvabhāva-śūnyatā)”.

(1) Since it is impossible to grasp the mark of non-existence (abhāvanimitta) and the mark of existence itself (svabhāvanimitta), there is ‘emptiness of non-existence and existence itself’ (abhāvasvabhāvaśūnyatā). Moreover, the consideration of non-existence and existence itself as empty has the name ‘emptiness of non-existence and existence itself’ (abhāvasvabhāvaśūnyatā). Finally, the Yogin who considers (samanupaśyati) the arising (utpāda) and cessation (nirodha) of dharmas looks at it alternately from the viewpoint of existence itself (svabhāvamukha) and the viewpoint of non-existence (abhāvamukha). When he considers the arising (utpāda), he feels joy (saumanasya) and when he considers the cessation, he feels sad (daurmanasya). But if this Yogin discovers the emptiness of arising (utpādaśūnyatā), he destroys the mind of joy (saumanasyacitta), and if he discovers the emptiness of cessation (nirodhaśūnyatā), he destroys the mind of sadness (daurmanasyacitta). Why? [Because he sees that, on the one hand], arising is not a gain (lābha) and on the other hand, cessation (nirodha) is not a loss (alābha). As he thus eliminates these mundane (laukika) thoughts of joy and sadness, there is ‘emptiness of non-existence and of existence itself’ (abhāvasvabhāvaśūnyatā).

(2) The two, [namely, non-existence (abhāva) and existence itself (svabhāva)], together being empty, they are called ‘emptiness of non-existence and of existence itself (abhāvasvabhāvaśūnyatā, no. 18).

(3).These [two categories of dharmas] being likewise empty, there is ‘emptiness of non-existence and of existence itself’ (abhāvasvabhāvaśūnyatā).

context information

Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.

See also (Relevant definitions)

Partial matches: Shunyata, Abhavasvabhava.

Full-text: Abhavasvabhava, Shunyata, Shodashashunyata.

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Search found 1 books and stories containing Abhavasvabhavashunyata, Abhāvasvabhāvaśūnyatā, Abhavasvabhava-shunyata, Abhāvasvabhāva-śūnyatā, Abhavasvabhavasunyata, Abhavasvabhava-sunyata; (plurals include: Abhavasvabhavashunyatas, Abhāvasvabhāvaśūnyatās, shunyatas, śūnyatās, Abhavasvabhavasunyatas, sunyatas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)

Emptinesses 16 to 18 < [Chapter XLVIII - The Eighteen Emptinesses]

IV. The emptinesses (śūnyatā) in the great Prajñāpāramitā-sūtras < [Note on emptiness (śūnyatā)]

Chapter XLVIII - The Eighteen Emptinesses

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