Hello! But of course. How did you get it from my post that it can’t be experienced? Bhava is existence. We know that we exist, right? So it can be discerned in one’s experience quite easily.
But the second noble truth goes deeper. If you see it, you’ll also see that as long as there will be craving, you’ll keep existing in a next life. That’s seeing “the craving that leads to rebirth” or literally “again-existence” (tanha ponobhavika).
It’s an interesting passage. Sariputta is reflecting on the cessation of existence, which is the extinguishment that happens at death, aka parinibbana. See Iti44 I quoted which makes this clear. He’s not experiencing the cessation of existence right now, because it only happens at death. But being enlightened, Sariputta knows it’s going to happen. (In fact, stream winners already do so, and can reflect on the cessation of existence similarly.)
Lying beyond the state of neither perception nor non-perception is the cessation of perception and feeling. Yet Sariputta says he perceives things. How does that work? What’s happening is, he’s being a bit playful. He’s implying that reflecting on the cessation of existence is in a way a perception that is beyond neither perception nor non-perception. Because the cessation of existence is also the cessation of perception and consciousness. But if you’re simply reflecting on this, you are still percipient, because it not actual cessation of existence (bhava) yet, just a perception of it.
So in a way his perception went beyond neither perception nor non-perception. In another way it didn’t.
I’m not sure how exactly this relates to my points, though, or exactly what you’re trying to (dis)prove with it.
I never said that, though. I said bhava is existence in a certain place. By which I meant to clarify it is not some kind of existence in the mind, not a mental state.
Hey, sorry to confuse you, but I think the blame is not on me.
Your quoted source says:
a survey of how he uses the term in different contexts suggests that it means a sense of identity in a particular world of experience: your sense of what you are, focused on a particular desire, in your personal sense of the world as related to that desire. In other words, it is both a psychological and a cosmological concept. For more on this topic, see The Paradox of Becoming, Introduction and Chapter One.
Well, I gave a survey of the term in this topic, and it seems like these ideas are wrong. In the Paradox of Becoming I don’t really see such a survey of the term. Instead I see mainly implications made by the author, not straightforward quotes from the suttas. For example:
Bhava is included in a variety of lists describing mental states that an arahant—a fully awakened person—has overcome. Thus it is one of the three asavas, or effluents; one of the four oghas, or floods; one of the four yogas, or burdens; and one of the seven anusayas, or obsessions. Although it does not occur in the standard list of ten sanyojanas, or fetters, a standard formula describing the arahant states that he/she has “destroyed the fetter of becoming.”
But saying that “bhava is included in a list” is very oversimplified at best, because in those lists it occurs in compound words, not in isolation. For example, to say “bhava […] is one of the seven anusayas” is not correct and potentially misleading for the ill-informed. Because the anusaya is not bhava but bhava-ragānusaya, ‘the tendency of desire for existence’. How is this a proof that it means “becoming” or a sense of identity? It’s the same with the other examples. And “the fetter of becoming” is better understood as the fetter to existence. In other words, they are no longer bound to existence in the sense that they won’t be reborn.
Also, as I’ve shown before, bhava is not yet abandoned by the arahant. The Buddha himself explicitly said that being an arahant is still a type of bhava.
There’s much more to critique there, but the simple fact remains that there is no clear sutta quote given where bhava clearly means a kind of mental becoming. At least it’s not anything remotely as obvious as the suttas I’ve referenced. For example, the stream winner not taking an eight bhava is pretty clear as to what it means, once we recall that a stream winner has at most seven more lives. It doesn’t mean becoming in the way it’s explained here. It means a life, basically.
Hope that removes some confusion!