Bhavaṅga and its Function: A Brief Survey

Ven. Mahawela Rathanapala

Temporary Lecturer, Department of Pali and Buddhist Studies, University of

Peradeniya

Consciousness and its functions is so rich in its various dimensions and overtones.
This richness has given birth for number of philosophical and psychological debates
throughout centuries in eastern and western philosophies. Among those debates and
formulated theories Buddhist standpoint is recognized as the most prominent one due to its
self-centered process of learning for spiritual development.

Among the Buddhist, teaching of consciousness, the concept of Bhavaṅga is

considered as a very crucial one due its representation of a higher stage of mental process.
The concept of Bhavaṅga is peculiar to the Abhidhamma psychology, and it is difficult to
find its parallel in other system of thought in eastern or western. However, the appreciation
of the significance of bhavaṅga is very necessary for understanding such mental
phenomena as memory and dreaming etc, which is otherwise unintelligible and becomes a
complete mystery.

The article intend to investigate the Bhavaṅga and its function in brief

Meaning of the term Bhavaṅga

Many divergences have been generate on the concept of Bhavaṅga due to its primordial
functional value in the process of mental stream. Earliest occurrence of the term can be
seen in the Paṭṭhānappakaraṇa, known as the last of the ādbhidhammic expositions, which
clearly indicates the later origin of the concept (bhavaṅgaṃ āvajjanāya). The term
Bhavaṅga in here renders a different sense than its usage in letter period. The term
bhavaṅgaṃ āvajjanāya gives the meaning of purified or crud form of mind. The

1
Mahāniddes-aaṭṭhakathā reifies that, Here mind itself is said as heart in its internal sense
indeed that itself is known as Paṇḍara in the sense of purity. It is said for the Bhavaṅga.1

The term Bhavaṅga has been rendered into English by western scholars as life continuum,
unconsciousness, sub consciousness, dreamless sleep, the stream of being or subliminal
consciousness etc. Etymologically the term can be separated into two parts as Bhava and
Aṅga literally explains as bhvassa anga, (part of being or becoming).

The Abhdihamma commentary states that” bhava” means existence; aṅga means
foundation or condition. Bhavaṅga means foundation of existence. As depicted in the
Vibhāvinitikā it is entitled as Bhavaṅga due to the reason of “being the factor of life by
means of which the flux of continuity of mind and its concomitants are maintained without
a break. 2 Abhidhammatthasanga sub commentary of Abhidhammapitaka defines this term
as “being an essential factor of existence (or life) this consciousness is called the life
continuum.”3

It is further added by Ven. Nayanatiloka that, since time immemorial, all impressions and
experiences are, as it were, stored up, or better said, are functioning, but concealed as such
to- full consciousness. However they occasionally emerge as subconscious phenomena and
approach the threshold of full consciousness, or crossing it become fully conscious. This
so-called 'subconscious life-stream' or undercurrent of life is that by which might be
explained the faculty of memory, paranormal psychic phenomena, mental and physical
growth, karma and rebirth. Etc. An alternative rendering is 'life-continuum.”4

P.T.S Pāli English dictionary annotates the term Bhavaṅga as “constituent of becoming
function of being, functional state of sub consciousness i. e subliminal consciences of sub
consciences life continuum, the vital continuation in the absence of any process (of mind or
attention).”5

1
ettha hadayavatthu. Idha pana cittameva abbhantaraṭṭhena ‘‘hadaya’’nti vuttaṃ. Tameva parisuddhaṭṭhena
paṇḍaraṃ, bhavaṅgaṃ sandhāyetaṃ vuttaṃ. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho
āgantukehi upakkilesehi upakkiliṭṭha’’nti. Mahāniddesa-aṭṭhakathā CSCD
2
Avicchedappavatti heti bhāvena bhvassa aṅgabhāvo bhavaṅgaṃ, Vibhāviniṭikā, CSCD
3
bhvassaaṅgabhāvena bhavangasantatisankhātaṃ mānasaṃ abbhocchinnaṃ nadisoto viya pavattati Bhkkhu
Bodhi, Comprehensive manual of Abhdimama, trans. (Kandy: Buddhist publication society, 2006), 228.
4
, Nānatiloka Bhikkhu, Buddhist dictionary (Colombo: Frewin co. Ltd, 1955), 29.
5
Rhys Davides Pāli English Dictionary (London:,Pāli text society, 2003),

2
As denoted in encyclopedia of Buddhism, bhavaṅga means “the sine qua none of life,
having the nature of a process or a stream; the life principle by which might be explained
the faculty of memory, survival and identity of the individual through innumerable lives in
saṃsāra.”6

All aforementioned discussions complies the idea that, the bhavaṅgacitta indicates the
factor or indispensable basis of existence. Shew zan Anung in his introduction to
compendium of philosophy gives an extensive description to bhavaṅgacitta.

“The stream of being then is an indispensable condition or factor, the sine qua non of
present conscious existence; it is the raison d’ere of individual life, and is as it were the
background of which thought picture are drawn- but the bhavaṅga is not a sub – plane form
which thoughts arise to the surface; there is superposition of various states resulting in an
act of consciousness.”7

This term has been illustrated by ven. Piyadassi thero in his article of Buddhist
psychological aspects as an essential condition for continuous existence. He has further
added that Life continuum’ is the closest English equivalent for the Pali word Bhavaṅga.
By reason of the existence of the Bhavaṅgacitta, the stream of consciousness is kept going
without interruption.”8

Origin of the Bhavaṅga Concept.

Bhavaṅga which is rendered into English as unconsciousness, sub consciousness or life

continuum is a core concept of Buddhist psychology. Nevertheless, the term cannot be
traced in early Buddhist teachings. The earliest occurrence of the term can be traced in the
Paṭṭhāna then in the Milindapañha But interestingly the first P.T. S edition of
Anguttaranikāya indicates an occurrence of this term as.

“cattāri imāni bhikkave angāni katamāni cattāri? rūpangaṅgaṃ, vedanaṅgaṃ,

saññaṅgaṃ bhavaṅgaṃ, imāni kho bhikkave cattāri aṅgāni”

6
G.P Malalasekara edit., Encyclopedia of Buddhism vol 3, (Colombo: Government press, 1971), 17.
7
Gunarathna, V. F. Rebirth Explained (Kandy: Buddhist publication society,1980), 18.
8
Ibid,11p

3
On this contrary E.R Sarathcandara states thus "The occurrence of the word Bhavaṅga in
the Aṅguttaranikāya is evidently a wrong reading”.9 Moreover Prof. Wijesekara points out
that “it may be mentioned at the outset that in the more recent second P.T.S edition of the
text the regarding with - aṅga has been rejected and the passage reprinted with agga (
sīlagga, rupagga, bhavagga etc.) the reason for this emendation is obviously the fact that in
Buddhagosa’s commentary of the Manorathapurani”.10

Following quotations in the Paṭṭhāna underpin technical sense of the term Bhavaṅga which
became prominent in later theory of Abhidhamma.

“An indeterminate (psychical) phenomena is related to and (other) indeterminate

(psychical) phenomena by way of immediate condition; (for instance) the Bhavaṅga to
(awareness of) attention.11

A similar use of Bhavaṅga and āvajjana are seen in the following passage too.

“The Bhavaṅga associated with a pleasant feeling is related to (awareness of)

attention by way of immediate condition.”12

Here the term Bhavaṅgaṃ āvajjanāya indicates pristine form of mind which has a totally
different meaning than it's latter application.

Prof. Wijesekara opines on this “…it becomes clear that the term Bhavaṅga had by the time
of the Paṭṭhāna already acquired a technical meaning, and more specifically, a distinct role
in the analysis of the perceptual process. The context also shows without a shadow of doubt
that attention (āvajjana) arises following Bhavaṅga by way of a particular mode of
conditionality, an idea that is distinctly characteristic of the description of the perceptual
process in the latter Abhidhamma literature such as the Visuddhimagga, Atthasālini. It may
be noted that in some places these texts employ synonymously the terms āvattana and
āvajjana. In view of such unmistakable evidence for the existence of not only the term but

9
E.R. Sarachchandra Buddhist psychology and perception, (Colombo: Ceylon university press, 1958), 75.
10
O.H de Wijesekara, “Canonical references of Bhavaṅga," Malalasekara commemoration volume (Colombo:
Government press, 1976), 350.
11
Abyākato dhammo abyākatassa dhammassa anantarapaccayena paccayo… Bhavaṅgaṃ āvajjanāya,
Paṭṭhāna I, CSCD
12
Sukhāya vedanāya sampayuttaṃ bhavaṅgaṃ āvajjanāya anantarapaccayena paccayo. , Paṭṭhāna I, CSCD

4
also a concept of Bhavaṅga in the canonical Pali Abhdamma, it seems totally unnecessary
to seek for its Provence elsewhere.”13

In the Milindpañha, the notion of Bhavaṅga appears in the chapter where king Milinda
questions Nāgasena on the psychology of dreams and sleep. Nāgasena's reply was when a
man is in a deep sleep his mind ceased from function although this body remains alive.
Only psychological process function, in this condition his mind is described as having “
gone into Bhavaṅga (cittaṃ bhavangagataṃ)

This connotation can be taken as the first attempt of sorting out problem that had been left
unsolved in the earlier phases of the Buddhist philosophy. "At the life time of the Buddha
the matter was of no consequence. The Buddha intent to show the evilness of empirical
consciousness and how should it be stopped and how constitutional consciousness should
be cultivated. So the condition of a man in deep sleep might have a mere physical state.
“But was not possible for his adherents to maintain silence in the face of persistent
questioning, particularly when all other system were developing an elaborate metaphysic of
their own. Hence it is that Nāgasena hazards the suggestion of an anoetic consciousness to
explain the state of sleep.”14

Anyhow, the fountainhead of this concept runs into the early discourses. The question
raised by King Milinda has been raised even before but in a slightly different form by Ven.
Mahākoṭṭhita. In the Mahāvedallasutta of the Majjhimaniākaya, Ven. Mahākotthita askes
Ven. Sariputta that, what does he think about the difference between a man in deep trance
and a man who was dead. Then the Sariputta’s answer was "a man in a condition of a
trance known as nirodhasamāpatti had neither empirical consciousness for feelings
(saññāvedaita) and would appear to an ordinary observer, as though he were in a state of
coma, with all his senses dulled, and in a condition very similar to that of death. Sāriputta
replies by saying that in deep trance there remind in the body life (āyu) and breath (usmā)
both of which were absent in death. It is used a little earlier in the same connection, that

13
O.H de Wijesekara, “Canonical references of Bhavaṅga," 349.
14
E.R. Sarachchandra Buddhist psychology and perception, 78.

5
when life, breath and consciousness leave the body, it lies rigid and motionless like a log of
wood.”15

Obviously, Nāgasena's reply echoes this view. But S. Collins states on this regard that, "the
relevant section of Milindapañha cannot be dated with certainly much prior to the fifth
century. This persuade us to assume that form the time of the Milindapañha onwards the
attempt was made to explain personality as a continuation of mental states, and an
expression like bhavaṅgasota became part of the common phraseology of the
Abhidhamma."

But Sarathchandra takes rather a different approach in his study of the theory of the citta-
vīthi. He writes, “The word bhvaṅga, borrowed from the Sarvastivāda Abhidharama,
meant originally a link in the casual chain or Pratityasamuppāda, the twelve factors of
beginning with Avidyā, Saṃskhāra, and viññāna were called the twelve factors of
becoming (dvādasabhavaṅgāni) in the sense of Bhavassya aṅgāni.16 "They were primarily
psychological, that is they described the origin of the microcosm and transferred the
explanation to the microcosm, as was the habit with Indian thought. The twelve Bhavaṅga
are described as flowing on, unbroken, form eternity, in continuous stream, like the flow of
river.”17 Further it has been added by him that, "The concept of Bhavaṅga has adapted into
the Theravāda psychology to explain the states of the deep sleep, dream, and trance and
also give a satisfactory theory of personality and survival without introducing a permanent
and unchanging entity like a soul."18

The usage of the term is in fact not known to the pāli literature. The formula of dependent
origination is known as the wheel of existence (bhava). So it is quite natural for its parts to
be referred to as factors of existence. On this regard L.S Cousins points out that "Such a

15
Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – imesaṃ kiṃ
nānākaraṇa’’nti? ‘‘Yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā
niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni
paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā
paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na
parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu
saññāvedayitanirodhaṃ samāpanno – idaṃ nesaṃ nānākaraṇa’’nti. Majjhimanikāya, I. p.295
16
Kileśat kleśah kriyā caiva tato vastu tatah punah vasatu kleśāś ca jāyante bhavaṅgānaṃ ayaṃ nayāyah.
Abhidharmakośa 3.p.27
17
E.R. Sarachchandra Buddhist psychology and perception,.79.
18
Ibid, p. 81

6
usage is explicit in the Nettippakarana, which lists the various terms which make up
dependent origination and concludes,”19

“When these factors of existence are conjointly produced, this is existence; Existence
is the proximate cause of saṃsāra.”20

The term also occurs once in the Petakopadesa, apparently in the same sense. This supports
that the usage of term Bhavṅga in this two works designate the links of dependent
origination is as old as its use in Sarvāstivāda and Mahāyānist literature.

Buddhagosa also has used the same term in his commentaries to describe the unbroken
flow of the unconsciousness life within the individual mind. In the Vidsuddhimagga this
particular term has been used very much while describing the death and rebirth.

“paṭisandhiviññāne pana nirudde taṃ taṃ patisandiviññānaṃ anubaddhamānaṃ tassa

tasseva kammassa vipākabhutaṃ tasmiṃ yeva āraṃmanaṃ tādisaṃ eva bhavaṅga
viññānaṃ nāma pavatati”21

Prof. Sarathchandra remarks on this that, “ in the commentarial literature Bhavaṅga is

explained as meaning cause (hetu) of existence, this is perhaps simply to say that the twelve
aṅga-s of dependent origination are identical to the twelve paccaya-s (condition) or twelve
nidāna-s (origins) and are hence in fact causes. Probably he knew the original meaning of
this term, for he Calles it Bhavaṅgaviññāna and equated it with Patisandiviññāna.”22 L.S
Cousins opines that, “The commentarial usage of Bhavaṅga, which covers all kinds of
resultant mentality except resultant mind element and causeless mind consciousness
element with pleasant feeling, would seem exactly suitable.” 23

Actually in early periods such as in Paṭṭhāna and Milindapañha this term occur to indicate
the perceptual process, but latter on the term has been used to indicate the cause of
existence. On the other hand terms such as Bhavaṅgaviññāna and Bhavaṅgacitta have been
used to specify consciousness. The function of the life continuum or the Bhavaṅga is said
19
L.S.Cousins, “ The Patthāna and the development of Theravāda Abhidhamma,” Journal of Pāli text society,
(London: Pali Text Society 1981), 24.
20
Imāni bhavṅgāni yadā samaggāni nibbattāni bhavanti , so bhavo taṃ saṃsārassa padaṭṭhānaṃ,
Nettippakaraṇa, CSCD
21
Visuddhimagga, CSCD
22
E.R. Sarachchandra Buddhist psychology and perception,.81
23
L.S.Cousins, “ The Patthāna and the development of Theravāda Abhidhamma,” Journal of Pāli text society,
(London: Pali Text Society 1981), 24.

7
to be caused whenever consciousness does not perceive any sense impression through the
five doors or conceive of an idea or concept through the mind door. The process can be
exemplified as “a spider that remains stationary in the middle of a web consisting of may
threads. When an insect alights on any thread, the spider instantaneously runs in that
directions to get hold of the insect, and at other times remains stationary, that the life
continuum is similar to this should be understood. This consciousness of life continuum too
perceives objects, which are free from doors. The objects that are free from doors are
Kamma, sign of Kamma, and sign of destiny resembling that which occasioned rebirth by
way of plane, class, associated states, volitional activities and objects, life continuum in the
absence of any process of cognition goes on in an unbroken flux like the stream of a river
of flame of a life. ”24

In this mind door process, there are four fold functions of consciousness. Bhavaṅga,
āvajjana, Javana and Tadāraṃana. Among them function of Bhavaṅga normally perform
throughout the life of a given individual. According to the Abhadhammatthasaṅga,
Bhavaṅga is the function of consciousness by which the continuity of the individual is
preserved through the duration of any single existence, from conception to death. After the
Patisandicitta has arisen and fallen away, it is then followed by the bhavṅgacitta, which is
a resultant consciousness of the same type as the patisandicitta but which perform a
different function, namely the function of preserving the continuity of the individual
existence. Bhavangacitta arises and passes away every moment during the life whenever
there is no active cognitive process-taking place. This type of consciousness is most evident
during deep dreamless sleep, but it also occurs momentarily during waking life countless
times between occasions of active cognition. When an object impinges on a sense door, the
bhavaṅga is arrested and an active cognitive process ensues for the purpose of cognizing
the object. Immediately after the cognitive process is completed, again the bhavaṅga
supervenes and continues until the next cognitive process arises. Arising and perishing at
every moment during this passive phase of consciousness, the Bhavaṅga flows on life a
stream, without remaining static for two consecutive moments.”25

24
C.L.A, Da Silva, Buddhist philosophy, of Abhidhamma, (India: Sri Satguru publication, 1988), 164.
25
Bhkkhu Bodhi, Comprehensive manual of Abhdimama, trans. (Kandy: Buddhist publication society,
2006), 122-123.

8
There are nineteen classes of Bhavaṅga consciousness, among the classes of resultant
consciousness – of these, only ten are said to be potentiality possible in the kāmaloka, five
in the Rupaloka and four in the Arupaloka but only one or other of these is actually
possible for each individual life, according to circumstances. These nineteen types of
Bhavaṅga consciousness perform the function of rebirth linking, life continuum and death.
They are

 Two types of investigating consciousness accompanied by equanimity

perform five functions rebirth linking, life continuum, death, registration, and
investing.26
 Eight great resultants perform five functions rebirth linking, life continuum,
death, registration, and investing.27
 Nine fine material sphere and immaterial sphere resultants perform five
functions rebirth linking, life continuum, death, registration, and investing.28

Dying thoughts of man can be three types as, Kamma, Kammanimiatta, Gatinimitta. Prof.
Sarathchandra explains thus "When a man is to be born, his consciousness at birth takes for
its object one of these dying thoughts, and being to function in the new life. The
consciousness of the new borne child therefore, the result of the consciousness of the dead
man. Its moral character is also, determined by the moral character of the dying thought.”29

It is explained through an analogy in the Abhidhammatthasangha. "A man is sleeping under

a mango tree. A mango falls and he wakes up. Picking up the fruit, the man examines it. He
smells it and, knowing that it is ripe, he eats it. Then he thinks about its taste and falls
asleep again. Here, the sub consciousness with kamma, kammanimitta or gatinimitta as
object is like the state of being asleep. Waking up due to the fall of the mango is like the
rising and passing away of sub consciousness. Picking up the fruit is adverting. Seeing the
visual object is like seeing the fruit. Investigation is like the man examining the fruit. To

26
Tesu pana santirana cittāni patisandi bhaṅga cuti, tādāraṃmana santiranavasena paṅcakiccāni nāma.
Abhidhammatthasanga – ibid, 128.
27
Mahāvipākāni attha patisandi bhaṅga cuti, tādāraṃmana santiranavasena paṅcakiccāni nāma. Ibid, 128.
28
Mahaggata vipākāni navapatisandi bhaṅga cuti, tādāraṃmana santiranavasena paṅcakiccāni nāma.
Abhidhammatthasanga ibid, 128.
29
E.R. Sarachchandra Buddhist psychology and perception,.81

9
conclude that the fruit is ripe is decision. Impulsion is like eating the fruit, and registering is
like thinking about its taste. Reverting to sub consciousness is like falling asleep again."30

It can be eventuated that, in the Theravāda Abhidhamma the Bhavaṅga was identified as
result of last consciousness which functioned in earlier lives, and as a fully account of
individual behavior. Pabassarasutta in the Anguttraniākya and the Mahavedallasutta in
the Majjhimanikāya clearly imply the root of this concept. Obviously this concept came
into usage at the time of Patthāna and Milindapañha became popular with writings of
Buddhagosa and his successors in the process of expressing the life continuum of person.

Bibliography

Anguttanikāya I, London:,Pāli text society, 1989

Majjhimanikāya III, London:,Pāli text society, 1994
Bhkkhu Bodhi, Comprehensive manual of Abhdimama, trans. Kandy: Buddhist
publication society, 2006.
Nānatiloka Bhikkhu, Buddhist dictionary. Colombo: Frewin co. Ltd, 1955.
Rhys Davides Pāli English Dictionary. London:,Pāli text society, 2003.
G.P Malalasekara edit., Encyclopedia of Buddhism vol 3, Colombo: Government press,
1971.
Gunarathna, V. F. Rebirth Explained . Kandy: Buddhist publication society,1980.
E.R. Sarachchandra Buddhist psychology and perception, Colombo: Ceylon university
press, 1958.
O.H de Wijesekara, “Canonical references of Bhavaṅga," Malalasekara commemoration
volume. Colombo: Government press, 1976
L.S Cousins, “ The Patthāna and the development of Theravāda Abhidhamma,”Journal
of Pāli text society, London: Pali Text Society 1981.
C.L.A, Da Silva, Buddhist philosophy, of Abhidhamma, India: Sri Satguru publication,
1988.

30
Abhidhammatthasanga – ibid, 128.

10