Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

This article examines the initial definition of the abhidhamma technical term bhavaṅga in order to investigate the doctrinal identity of the Theravāda tradition. The term is thought to have originated from Tāmraparṇīya (chìtóngshebù), which is considered to be closely related to the Sri Lankan Theravāda tradition. In the Pāli commentaries, it is depicted as a non-active state which initiates a series of active ‘mind moments’. It is, however, interesting that the term bhavaṅga, in its final formation, appears only in the commentarial literature which was composed from the fifth century CE onwards. For a comprehensive understanding of the earlier phase of the term, two pre-canonical Pāli texts have been examined in this article, namely, Nettipakaraṇa and Milindapañha. The former treatise serves as a guide for understanding and interpretation of the Canon and as an assistant manual for a commentator. The latter conveys philosophical dialogues between the Greek king Menandros, a historical figure, and the monk Nāgasena. Although it is difficult to ascertain the authors and exact date of both texts, it is clear that they are prior to the canonical texts. The premature and initial form of bhavaṅga is found in them. The former text defines the term bhavaṅga as ‘bhava’ with ‘aṅga’, namely, the factor(s) of existence which makes a living being exist, or specifically the twelve factors of being in the life circle. The latter text considers the term to mean 'going into a deep sleep without having any dream’, in which the mind is not active. The text calls this state citta bhavaṅgagata, ‘a mind gone to the bhavaṅga’ or ‘a mind in the bhavaṅga’. These two usages represent a premature and earlier phase of the term. The term bhvaṅga had its own developing stages over the centuries. During its development, it was adopted into the Theravāda tradition and became an intrinsic part of doctrine.