This chapter provides the historical context of “early Buddhism”, the roughly four centuries of oral transmission from the death of the Buddha until his teachings were written down for the first time. It recounts how Buddhist doctrine was memorised by chanting aloud, using such mnemonic devices as repetition and ordered lists; it also shows how errors in transmission could have been introduced. Such errors became more likely as Buddhism spread throughout the Indian sub-continent and beyond into Central Asia, the number of monasteries increased, and sectarian differences arose, with each school preserving its own canon. The importance of comparative textual analysis is demonstrated by reference to accounts in Pali, Sanskrit, and Chinese of the Buddha’s first sermon, the founding of the Buddhist Saṅgha (order of monks), and of the First Buddhist Council.

For centuries, Buddhism was said to be the main source of law in Buddhist kingdoms in mainland Southeast Asia, as seen in the prevalence of the cult of Dhammasastra. But what is Buddhist about these Buddhist laws? Buddha had never taught a legal code, only dhamma and vinya for monastic life, so the relationship between Buddhism and law is not straightforward. Dhamma itself is cosmic law. Vinya is a monastic code of conduct. This chapter aims to explore how the three types of ‘law’, dhamma, vinya, and Buddhist law, related with one another in ancient Siam. How did Buddhism shape legal, and political, arrangement in Siam? More importantly, when the service of Buddhist law officially came to an end in the early 20th Century, is there any residue of the idea left in the modern legal thought and culture of today Thailand?