The First Doctrinal Schools (Vāda) In Buddhism: Clarification Of Classifying Signs And Some Features Of Formation

The article discusses some features of the formation of Buddhist associations. It is noted that false connotations accompanying some of the terms used in relation to Buddhist associations and movements can lead researchers to incorrect conclusions and distorted views on the cultural and historical processes in this religion. It is proposed to consider nikāya the least specific one, including the largest number of heterogeneous features, the most common of which are locally determined as ethnic, class, caste, and political ones. The doctrinal schools (vāda) appeared in a close connection with the formation of the Buddhist canon and local features that served as the basis for various concepts, ideology, religious cults and traditions. The local, ethnic, and political factors also played a significant role in the process of separation between individual schools, but the main positions were formulated in discussions on philosophical, religious, and ritual issues. There are some significant philosophical positions that have been discussed between such schools as Vātsīputrīya, Dharmaguptaka, Theravādins, Lokottaravādins, Bahuśrutīyas, Prajñaptivādins, Caitikas, Aparaśailas, Pūrvaśailas, Sarvāstivādins, and Sautrantiks. It is concluded that debates on the religious and philosophical positions became the determining basis for distinguishing doctrinal schools (vādas) as a type of Buddhist associations. Moreover, the discussion itself was a kind of modus vivendi for a doctrinal school. This, in particular, was reflected in the fact that the institute of dispute was maintained in Buddhist monasteries. It is noted that spiritual authority has always been the defining characteristic of the leader of the school