Original Buddhism

Original Buddhism, also called early Buddhism, earliest Buddhism, and pre-sectarian Buddhism is the Buddhism that existed before the various subsects of Buddhism came into being. Some of the contents and teachings of this pre-sectarian Buddhism may be deduced from the earliest Buddhist texts, which by themselves are already sectarian.

Original Buddhism may refer to the earliest Buddhism, the ideas and practices of Buddha (Gotama) himself. It may also refer to early Buddhism as existing until about one hundred years after the Parinirvana of the Buddha, until the first documented split in the Sangha.

Contrary to the claim of doctrinal stability, early Buddhism was a dynamic movement. Original Buddhism may have included or incorporated other Śramaṇic schools of thought, as well as Vedic and Jain ideas and practices.

The first documented split occurred, according to most scholars, between the second Buddhist council and the third Buddhist council. The first post-schismatic groups are often stated to be the Sthaviravada and the Mahasamghika. Eventually, 18 to 20 different schools came into existence. The later Mahayana schools may have preserved ideas which were abandoned by the "orthodox" Theravada, such as the Three Bodies doctrine, the idea of consciousness (vijnana) as a continuum, and devotional elements such as the worship of saints.

Why the study of what is Original Buddhism matters

The study of what is and is not Original Buddhism matters, for academic purposes and for the study of history and especially for Buddhists interested in following a Path that is as close as possible, if not identical to what the historical Buddha taught. There are traditions which have added teachings and practices, which may not be Original Buddhism, but these are simply added features and this study in no way suggests that they are not Buddhists or following an inferior path. All Buddhist traditions have the core principles of The Four Noble Truths and The Eightfold Middle Path. Those who follow other traditions which have added teachings from later teachers and traditions can be seen as a skillful means for those practitioners.

Brief history of Buddhism

The historical Buddha (Gotama) was born in 563 BCE and according to Buddhist accounts was fully enlightened in 528 BCE. The Buddha attained parinirvana in 483 BCE.

At the time of the Buddha's parinirvana around 483 BCE, the community of Buddhists was very cohesive with no major differences in doctrines and is known as the pre-sectarian period. Beginning with the Second Buddhist council there were disagreements, especially in regard to the monastic Vinaya rules. By the time of the Third Buddhist council in 250 BCE, Buddhism was spread out across about 20 different early schools.

Each school of Buddhism had their texts and versions of the Tipitaka, many of which have been lost, especially of those schools no longer existing in modern times. We have the largest available Tipitaka in full translations from the Theravada Pali Canon. This tradition remained oral and was passed down until being put into writing starting around 100 BCE. Therefore, the Pali Canon, although complete is not necessarily historically one hundred percent accurate when you consider that there were other schools of Buddhism in existence and simply don't have their full texts around any more. There is always the possibility, the potential that we must consider that one of the other early schools of Buddhism, no longer existing -- had it right in the accurate Buddhavacana (words of the Buddha).

The Pudgalavada school established around 280 BCE as did the Mahāsāṃghika school. The Mahāsāṃghika school might be the precursor to the Mahayana, according to many scholars. The Theravada was established as we know it today, around 240 BCE. At the Third Buddhist council the Kathavatthu was included in the then incomplete Pali Tipitaka with the orthodox Theravadins discussing the Pudgalavada views, indicating that the Pudgalavada school was already in existence. So if we go by a strict historical analysis, the Pudgalavada and the Mahāsāṃghika began earlier than the Theravada. Of course every sect claims that they are originated from the Buddha and represent a continuation of the teachings and it is just the name / label of the school that changes, but outside of meditative insights which cannot be independently verified, all we have is a historical analysis and based on that, the Pudgalavada and Mahāsāṃghika have equal footing with the Theravada in any claims they might make to being original Buddhism.

The earliest Buddhist schools that we know of were the Sthaviravāda and Mahāsāṃghika. These two schools then branched off to about 18 additional schools. Since all Buddhist schools can be sourced to one of these two schools, we can look to these two schools for the potential Original Buddhism. The teachings under the Buddha were simply known as "Dhamma-Vinaya" referring to the Buddha's discourses and the rules for monastics. It was not until after the Second Buddhist Council that we then enter the sectarian period and all future schools of Buddhism are derived from these two schools. The Sthaviravāda broke into other schools including the Pudgalavada and later to the Theravada. The Mahasamghika broke off into other schools and is considered a precursor to the Mahayana.

Historians and scholars agree that original Buddhism, led by the historical Buddha included a monastic code (Vinaya) and included alms round mendicants who visited the homes of lay people for the lunch meals or received the lunch meals from the lay people at their monasteries. This is identical with the practice of Theravada to this day. The Pali Canon of the Theravada is one of the most complete, large compilations of Buddha's discourses across all traditions, consisting of about 40 volumes in total and was put to writing starting around 100 BCE. This does prove in any way that the Theravada is original Buddhism, but the practices at the temples and monasteries does appear to be similar if not identical to original Buddhism.

However, the doctrines of Theravada are not necessarily one hundred percent accurate to original Buddhism, as noted above since there were two other schools equally as old or even older and their doctrines have just as much right to make claim to being original Buddhism, from a historical analysis.

Doctrines of Original Buddhism

Scholars who have studied the historical texts, the grammar of the texts have been able to identify similar patterns in text and grammar, allowing them to make judgments as to which discourses are older and which were later. Another method has been locating which texts are common across most or all traditions, thereby likely being part of the original teachings.

Chronology

Based on an analysis of the texts, scholars have been able to conclusively remark that the first four Nikayas are most likely Buddhavacana (words of the Buddha) and part of original Buddhism. This also includes the East Asian (Chinese) Tripitaka which has many parallels to the Pali Canon, especially in the first four Nikayas. In addition to this the Patimokkha (rules for monastics) are also part of original Buddhism.

Anatta

The three universal characteristics of Dukkha (suffering), Anicca (impermanence), and Anatta (not-self) are certainly part of original Buddhism, found in all past and present schools of Buddhism. However, some scholars have suggested that the Anatta doctrine of the Theravada, suggesting an almost nihilism in the view of some followers, is not original Buddhism. Bronkhorst and other scholars have stated that original Buddhism was not adamant in an extreme no-self doctrine and likely accepted a provisional or impermanent self.

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