SYNOPSIS

1. Details of the Student

Name: Rev. BulEun (佛恩; CHOI MINGYU) / MA. Student of Joong-ang Sangha University

Address in South Korea: 123, Seungga-ro, Gimpo-si, Gyeonggi-do, Republic of Korea

Mobile No: 010-2700-6899 (Sir-Lanka: 0770430582)

Email address: actbudda@gmail.com

2. Title of the thesis

A Study on the Life-faculty (jīvitindriya) -Focused on Its Concept Formation-

3. Problem definition / Hypothesis / Research objectives

- Problem definition

The concept of anatta (non-self) is one of the major teachings in Early Buddhism. It appeared as a

rejection to the concept of an individual soul, or ātman expounded by Indian philosophy. Ātman has

been treated as a central doctrine of existence since the era of the Upanishads. The Buddha taught anatta

as a means to attain freedom from one’s attachment to the ātman. The concept of ātman, which formed

the core of non-Buddhist teachings, was rejected because it was in opposition to the Buddha’s teachings.

However, sometime after the Buddha passed away, the Buddhist saṅgha adopted some non-Buddhist

teachings. On metaphysical issues, the Buddha, during his lifetime, maintained clearly different views

from non-Buddhists. As part of the concept of the soul, whether āyus or jīvitindriya exists or not came

to conflict with non-Buddhist teachings during the era of Nikāya Buddhism, and there were many issues

explaining in a variety of ways about them.

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 - Hypothesis

First, this study will refer how literature of Early Buddhism explained the concept of jīvitindriya

based on sensory indriya and āyus. How this concept was transmitted to the Abhidhamma of the

Southern tradition and the Abhidharma of Northern tradition will be investigated.

Second, Early Abhidhamma literature divides the jīvitindriya into rūpa-jīvitindriya and arūpa-

jīvitindriya; rūpa-jīvitindriya belongs to material phenomena, and arūpa-jīvitindriya is defined as the

mind and mental factors (cetasika).

On the other hand, early Abhidharma literature defines the jīvitendriya (命根) as “Citta-viprayukta-

saṃskara-Skandha (心不相應行蘊)”, and explains it as being part of the 22 sensory indriya(22根). In

other words, the jīvitendriya is considered one of the 22 sensory indriya, but it was decided that it is 心

不相應行蘊. Thus, the concept of 命根 was subdivided into 非色法(non-material dharma), 非心法

(non-mental dharma), and 非心所法(non-mental factors dharma).

- Research objectives

Abhidharma literature of the Northern tradition, especially Sarvāstivada’s literature was later debated

between nominal existence and real existence because of the concept of the “jīvitendriya not being

directly associated with the mind”, therefore Early Buddhism commentaries’ contents about jīvitindriya

(jīvitendriya) also will be investigated. This marks an important turning point that catalyzes a

transformation into a new type of Buddhism. I think this definition will greatly influence the

Consciousness-Only Yogâcāra School.

I am going to study on the indriya and āyus of the contents of the Early Buddhism, Abhidhamma &

Abhidharma, and Early Buddhism commentaries. I will also compare them. Finally, the substance of

the jīvitindriya (jīvitendriya) will be reinvestigated. This thesis will remind about Early Buddhism

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commentaries not explained by Buddha.