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FACE TO FACE | EASTERN HORIZON 49

It is this historical background and its associated the living traditions we have at present – Theravāda,
literature which formed its identity that we need to think Mahāyāna, and Vajrayāna – contain texts in their canon
about when speaking about “Theravāda Buddhism”. that qualify as Early Buddhist Texts (EBT).

With this established, let us return to the question However, each of these traditions also contain later
whether Theravāda Buddhism and Early Buddhism are texts which do not qualify as being of early origin.
the same or different from each other. Thus, no tradition can rightfully be called ‘early’ or
‘late’ in its entirety.
While the aforementioned literature such as the
canonical Theravāda Abhidhamma (240 B.C.), the Would you consider that the scriptures of Early
Visuddhi Magga (5th century CE), as well as the highly Buddhism are closest to the original teachings of
influential Abhidhammattha Saṅgaha (8th-12th the Buddha?
century CE) cannot be called “Early Buddhist Texts”,
the Theravāda lineage also contains a large corpus of Yes, very much so. Particularly, texts that the Theravāda,
literature (i.e. large parts of the Sutta and Vinayapiṭaka) Mahāyāna, and Vajrayāna tradition hold in common
that do qualify as such. have a high probability of dating back to a common
source: the Buddha.
In other words, we cannot say that an entire school, an
entire basket of texts, or an entire book constitutes Material that is found only in one tradition – but not
“Early Buddhism”. Instead, it is individual texts within a in any of the others – is of uncertain origin and often
particular school, or sections within a basket of texts, or reflects a later development. It therefore most likely
within a book, that can be said to be an Early Buddhist does not constitute the original teachings of the Buddha.
teaching/text. For example, the Satipaṭṭhāna Sutta can
be classified as an Early Buddhist text (EBT) due to the We have so many Buddhist schools, lineages, and
existence of three parallels: traditions today. How do we choose the right one for
our study and practice?
1. Pāli version of Theravāda school (MN 10);
It is very rare that someone actively chooses or has
2. Chinese version of probably Sarvāstivāda school chosen the tradition within which one finds oneself. In
(MĀ 98 at T I 582b7 to 584b28); 99 % of cases, the tradition has chosen you. It is mainly
due to one’s initial exposure to a particular tradition,
3. Chinese version of probably Mahāsaṅghika school and the lack of exposure to another, that most of us find
(EĀ 12.1 at T I 568a1 to 569b12). ourselves in the tradition where we feel most at home at.

So can we then say that Early Buddhism is another This is especially the case if one finds oneself in the
tradition like Theravāda, Mahāyāna and Vajrayāna? same tradition since childhood. If one truly wishes
to find out which school or lineage suits best one’s
Yes and no. Yes, in the sense that Early Buddhism spiritual needs and inclinations one would have to
(pre-sectarian Buddhism) existed before any of the spend a considerable amount of time exploring different
previously mentioned schools came into existence and traditions in order to come to an informed opinion
may thus be regarded as its own tradition. about them; preferably visiting different people, places,
and countries in person.
No, in the sense that there is no such thing as an
Early Buddhist school. It is due to the very lack of the Even if one were to conduct very thorough research
divisions into schools and sects that we speak of the online, I personally think that direct contact with a
period of Early (pre-sectarian) Buddhism. Each of Buddhist group, society, monastery, or monastic of a