The thesis on “An Analytical Study of the human Birth according to Buddhist Scripture” has three objectives: 1) to study the content-structure of suttas concerning of human birth 2) to study the human birth according to Buddhist scripture, and 3) to analyzethe Human birth according to Buddhist scripture with its research on the human birth from the Pārājika Offence number three, Mahānidāna Sutta, Mahātanhāsaṁkhaya Sutta, and Indaka Sutta. This study is of documentary type of research. The primary sources have been collected from Tipitaka, commentaries, sub-commentaries, including documents and literatures related to the analysis of human birth, and the secondary sources have been collected from books, research works, documents, and the related journals.

The results of the study were as follows:

The structure of contents in Pārājika Offence number three is of removing the life of man that is related to the volition in killing, if there is no volition in killing, it is not regarded as Pārājika. The structure consists of the story of primary rules related to the cause of killing. The blessed one prescribed the disciplinary rule, the additional rule, and the pattern of killing. Vinya Pitaka had primarily been said in order to see the origin and the development of the discipline. According to the sources in Vinya Pitaka, the doctrines and the disciplines are the collections of order, norm, tradition, custom, way of life, and the way of carrying out several activities of monks and nuns. Mahānidāna Sutta appeared in DigaNikaya Mahavagga of Suttanta Pitaka volume 10. Mahānidāna Sutta is one of many suttas having the doctrine of human birth. The human birth according to Mahānidāna Sutta is the explanation of birth on the principle of cause and effect, or the principle of the dependent origination. In addition, the doctrines of self (attā, not-self (anattā) consciousness (viññāna), and emancipation (vimokha) have been expanded to be the meaning of human birth and the process of human birth. On the structure of Mahātanhāsaṁkhaya Sutta, it is the sutta that resolves the particular problems by having 2 structures: 1) the structure of person, and 2) the structure of Dhamma, and also the sutta that resolves the problem of the Sāti monk with five principles: 1) consciousness, five aggregates, 3) five foods in support of five aggregates, the dependent origination, and 5) the doctrine of birth. The structure of Indaka Sutta is the sutta that appeared in Saṁyutta Nikāya Sgaāthavagga of Tipitaka volume 15. This volume is divided into many saṁyuttas. Indaka Sutta appeared in Yakha Saṁyutta. Yakha Saṁyutta means the collection of the colossuses or the collection of the sutta concerning colossuses who approached the Blessed One that is not divided into vagga. This Saṁyutta has 16 suttas, the name of each sutta has been entitled following the person’s name, namely, colossuses appeared in those suttas.

The human birth according to Pārājika Offence number three, Mahānidāna Sutta, Mahātanhāsankhaya Sutta, and Indaka Sutta has three factors: 1) relinking mind (patisondhicitta), 2) formless aggregate (arūpa Khandha), perception, mental formations, and consciousness that are involved or relinked with mind, and 3) the embryo in the first week after conception (kalalarūpa)— it will be developed to be human later. In Mahānidāna Sutta, the Blessed One said to Ānanda as to the human birth that because of the arising of consciousness corporeality and mentality arise. The Blessed one also said in this sutta that the human birth has its origin on the decease of consciousness. In Mahātanhāsaṁkhaya Sutta, The Blessed One said that there are three factors of human birth: 1) sexual intercourse of father and mother, 2) mothers gets menstruation, and 3) new existence enters to the womb; because of the unification of these three factors there arising of birth in the womb. But the human birth in Indaka Sutta is quite meticulous one; it is the development of human birth in the womb step by step starting from Kalala (the clear round thing equating with the drop of oil sticking on wool left from shaking of water) to five branches (pancasākha: five protuberances -1 head-protuberance, 2 arms protuberance, and 2 legs protuberance that gradually developed as appeared in Indaka Sutta that “Fetus lives life with food as mother did.”

Download