Pre-sectarian Buddhism
From Wikipedia, the free encyclopedia
The term pre-sectarian Buddhism is used to refer to the Buddhism that existed before the various subsects of Buddhism came into being. It refers to Buddhism in the period between the first discourse of Gautama Buddha until the first enduring split in the Sangha, which occurred between the second Buddhist council and the third Buddhist council. The period of pre-sectarian Buddhism thus spans the life of Buddha as a teacher, until more than 100 years after his death.
The scriptures of the Pali Canon and the Buddhist agamas are the main source of information on the Buddhism of this period. Recently also the Gandhāran Buddhist Texts were recovered from Afghanistan. These accounts were passed down to the present age through the versions kept by some of the larger early Buddhist schools. Some of these accounts (parts of the agamas) are only available in a Chinese translation. The accounts might thus be tainted by the particular philosophies of those schools, or by translation issues. However, since various recencions of these texts (from various schools) are available, comparisons can be made, and conclusions drawn, to filter out the most obvious of these taints.
[edit] During Buddha's life
Pre-sectarian Buddhism was a changing form of Buddhism, with Gautama Buddha defining and refining the proper behaviour for monks (Vinaya), with the help of monks like Upali. The rules were frequently amended to allow for certain (harmless) kinds of behaviour which was forbidden in a previous version of the rule.
Pre-sectarian Buddhism grew from a small order of monks to a large order, which needed more formalities and more rules. It was relatively sober, and the monks were not supposed to go to public festivals and were expected to refrain from activities such as sports, competition, and dancing. The monks were not allowed to show off their supernatural abilities. They were also not allowed to use or receive money, in order to lead a simple and content life.
In the beginning the order of monks (Sangha) did not have any monasteries, but later on Buddha allowed these to be given after being asked to do so by lay-desciples. Many of the monasteries were based in parks or forests (for example Veluvana and Jetavana). One of the buildings given was a palace.
The Buddha was, as the leader and main teacher, the one who decided on the rules to be followed (he had the legislative power). But the executive power lay with everybody: the Buddha, individual monks and the monastic community as a whole. Buddha forbade the monastic community to make their own rules. Buddha gave instuctions for the monks to still follow his teaching (doctrine and discipline) after his death. He did not appoint a successor. He gave limited powers to the Sangha to unanimously agree to not follow the lesser and minor rules.
[edit] After Buddha's passing away
At the first Buddhist council the Sangha unanimously agreed to keep following all the rules laid down by Buddha, to prevent any major rules (paccittiya or higher) to be classified as a minor rule and be thus put aside.
A development within pre-sectarian Buddhism which occurred mainly after the death of Gautama Buddha was the composition of the first Abhidhammic texts, by monks who were looking for a very structured framework (or ideological explanation) concerning ulimate reality. The first early Buddhist schools all had a differing Adhidhamma-pitaka, and their arguments were often on matters of Abhidhammic origin.
The second Buddhist council was on the subject of discipline or Vinaya, and dealt with folowing adapted rules, thus disregarding the instructions of Gautama Buddha. The adapted rules were integrated within the larger framework of correct procedures, and the offending monks refused to acknowledge their fault. For this reason a council was convened, in which the issue was satisfactorily dealt with, in that the offending monks abandoned their old habits.
Shortly after the second Buddhist council the first long-lasting schisms occurred in the Sangha. Sometimes the second Buddhist council is credited to be the origin of these schisms, but no evidence for this is apparent. The first post-schismatic groups are often stated to be the Sthaviravada and the Mahasanghika.
