The early Buddhist schools or mainstream sects underwent doctrinal reflections and changes in the manners in which they might explain the elements of existence or the role of revitalizing saṃsāra in order to establish their school identity. In this essay, we confirm that kāya and upātta were created with the same awareness of a problem that stands in the background of the developmental history of bhavaṅga, antarābhava, and ālayavijñāna in the Theravāda, Sarvāstivāda, and Yogācāra schools. We further point out that ālaya has such a probablility in the early Yogācāra school. In addition, the traditional Abhidhamma question of the existence of vijñāna during meditation is an important topic, and it can be seen that bhavaṅga and ālayavijñāna are not only responsible for maintaining the body during meditation, but also for yoga practice.
