Bhikkhu Pesala wrote:I wonder why you find the offered translations of "rebirth" or "becoming" to be unsatisfactory? What is the context in which the word abhinibbatti was used?
Rebirth and becoming seem a little out of place here, in DN18: "So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti."
"Rightly concentrated there and rightly clear, he gives rise to knowledge & vision externally of the bodies of others."
That passage uses the causative, therefore "causes to be born" works fine. Having said that, I don't think abhinabbattati should mean either "rebirth" or "becoming". " vattati" means "exists". The "ni" probably means "come out", I would think, hence why nibbattati is often used to mean "come into existence". The "abhi" here might mean "specifically", thus abhinibbattati = "[that] specifically comes into existence", abhinibbatteti="causes [that] specifically to come into existence." On the other hand, another meaning of "abhi" is "forth", so it might mean "comes forth into existence", "brings forth into existence". I'm just conjecturing here, for the purpose of elucidating the actual meaning - probably the abhi doesn't have much meaning except to nuance the verb in a certain way, but I think it is clear the meaning is not likely "rebirth". "Becoming" might work, but it is a bit terse for such a heavily laden term, and probably gives the wrong idea of becoming something
. I would suggest something like "arises into being", or for the causative, "brings forth". Either that or stick to the Pali
There's no way you can beat a word like abhinibbatteti for simultaneous concision and depth in the English language.