Middle Way Musings

Vinaya Schools Network Diagram

A diagram representing the development of monastic institutions

This interactive visualization maps the historical development of Buddhist monastic lineages from their original unity to the surviving traditions that guide contemporary Buddhist communities worldwide.

Buddhist Vinaya Schools Network

Buddhist Vinaya Schools Network

Visualisation of Early Buddhist School Development

School Classifications

Pre-sectarian Buddhism
Mahāsāṃghika Branch
Sthavira Branch
Sarvāstivāda Sub-schools
Vibhajyavāda Sub-schools
Pudgalavāda Sub-schools

Other markers

Surviving Vinaya Lineages (Mūlasarvāstivāda, Dharmaguptaka, Theravāda)
Cross-lineage Connections (Alternative origins/absorption)
Note: This diagram represents a simplified view of Buddhist school development. The actual historical development was likely more complex and non-linear. The three highlighted schools (Mūlasarvāstivāda, Dharmaguptaka, and Theravāda) represent the surviving Vinaya lineages that continue to guide monastic communities today, preserving different aspects of the Buddha's monastic discipline.

Understanding the Network

This network diagram reveals the complex evolutionary tree of Buddhist monastic traditions from their unified origins to the present day. Beginning with Pre-sectarian Buddhism, the sangha experienced its foundational split into the Mahāsāṃghika (Great Assembly) and Sthavira (Elder) schools, each developing distinctive approaches to Vinaya interpretation and Buddhist doctrine. The Mahāsāṃghika branch proliferated into various sub-schools including the doctrinally innovative Lokottaravāda, while the Sthavira lineage diversified into three major streams: the Pudgalavāda (emphasizing personal continuity), Sarvāstivāda (asserting universal existence of phenomena), and Vibhajyavāda (the analytical discriminators). Remarkably, the diagram illustrates that only three Vinaya lineages survive as living monastic traditions today: Mūlasarvāstivāda (preserved in Tibetan Buddhism with the most extensive textual corpus), Dharmaguptaka (maintained throughout East Asian Buddhist countries), and Theravāda (continuing in Sri Lankan and Southeast Asian communities). The red dashed connections reveal crucial historical cross-pollinations - notably the absorption of migrant [Mahīśāsaka] monks into Sri Lankan Theravāda communities1, and the disputed origins of Kāśyapīya, which different sources trace to either Sarvāstivāda2 or Vibhajyavāda roots3. These cross-lineage connections demonstrate that Buddhist institutional development was not isolated but involved dynamic interactions, migrations, and integrations that shaped the living traditions we inherit today, each preserving unique aspects of the Buddha’s original monastic discipline across different cultural and geographical contexts.


  1. Warder, A. K. (2000). Indian Buddhism (3rd rev. ed.). Delhi: Motilal Banarsidass Publishers Private Ltd; Dutt, Nalinaksha (1998). Buddhist Sects in India, pp. 122–123. ↩︎

  2. Geiger, Wilhelm (trans.). Mahāvaṃsa (Theravadin account placing Kāśyapīya as Sarvāstivāda offshoot). ↩︎

  3. Baruah, Bibhuti. Buddhist Sects and Sectarianism (Mahāsāṃghika account tracing Kāśyapīya to Vibhajyavādins); Yijing. Li Rongxi (translator). Buddhist Monastic Traditions of Southern Asia (7th century grouping of Kāśyapīya with Sarvāstivāda sub-sects). ↩︎