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Theravāda
Theravāda
Theravāda
(/ˌθɛrəˈvɑːdə/; Pali, literally "school of the elder monks") is a branch of Buddhism
Buddhism
that uses the Buddha's teaching preserved in the Pāli Canon
Pāli Canon
as its doctrinal core
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Parakramabahu I
Parākramabāhu I ( Pali
Pali
Mahā Parākaramabāhu 1123–1186) was king of the Kingdom of Polonnaruwa
Polonnaruwa
from 1153-86. During his reign from the capital city of Polonnaruwa, he unified the three lesser kingdoms of the island, becoming one of the last monarchs in Sri Lankan history to do so. He oversaw the expansion and beautification of his capital, constructed extensive irrigation systems, reorganized the country's army, reformed Buddhist practices, encouraged the arts and undertook military campaigns in South India
South India
and Burma
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Abhidhammattha-sangaha
Abhidhammattha-sangaha (Pali) is a Buddhist
Buddhist
text attributed to Acariya Anuruddha;[1] it is a commentary on the Abhidharma
Abhidharma
of the Theravada tradition. Abhidhamma is literally known as Higher Doctrine, Aththa is used here to represent English multi-significant word Thing (Not Meaning) and Sangaha simply means Compendium. It briefly mentions, in order, the seven treatises (Prakaranas) of the Abhidhamma Pitaka:Dhammasangani - Classification of Dhammas Vibhanga - Divisions Dhathukatha - Discussion with reference to Elements Puggalapannatthi - Designation of Individuals Kathavatthu - Points of Controversy Yamaka - The Book of Pairs Patthana - The Book of Causal RelationsThe prefix Abhi is used in the sense of preponderant, great, excellent, sublime, distinct, etc
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Ledi Sayadaw
A sayadaw (Burmese: ဆရာတော်, IPA: [sʰəjàdɔ̀]; lit. royal teacher and alternatively spelt hsayadaw, sayado, sayāḍo or sayāḍaw) is a Burmese Buddhist title used to reference the senior monk or abbot of a monastery. Some distinguished sayadaws would often be referred to as a sayadawgyi (ဆရာတော်ကြီး, as a sign of reverence. The terms "sayadaw" and "sayadawgyi" originally corresponded to the senior monks who taught the former Burmese kings. These sayadaws may be influential teachers of Buddhism
Buddhism
and also important meditation practitioners. They usually are abbots of monasteries or monastery networks with a large number of resident monks and a lay following. In Buddhism
Buddhism
in Burma, several honorific terms exist for Buddhist monks, reflecting their achievements and how many vassas they have passed
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Nirvana (Buddhism)
Nirvana
Nirvana
(Sanskrit: nirvāṇa; Pali: nibbana, nibbāna) is the earliest and most common term used to describe the goal of the Buddhist path.[1] The literal meaning is "blowing out" or "quenching."[2] It is the ultimate spiritual goal in Buddhism
Buddhism
<

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Anagarika Dharmapala
Anagārika Dharmapāla (Pali: Anagārika, [əˈnəɡɑːrɪkə]; Sinhalese: Anagarika, lit., Sinhalese: අනගාරික ධර්මපාල; 17 September 1864 – 29 April 1933) was a Sri Lankan (Sinhalese) Buddhist revivalist and writer. He was the first global Buddhist missionary. He was one of the founding contributors of non-violent Sinhalese Buddhist nationalism and Buddhism. He was also a pioneer in the revival of Buddhism
Buddhism
in India
India
after it had been virtually extinct there for several centuries, and he was the first Buddhist in modern times to preach the Dharma
Dharma
in three continents: Asia, North America, and Europe. Along with Henry Steel Olcott and Helena Blavatsky, the creators of the Theosophical Society, he was a major reformer and revivalist of Sinhala Buddhism
Buddhism
and an important figure in its western transmission
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Sanghamitta
Saṅghamittā (Saṅghamitrā in Sanskrit) was the eldest daughter of Emperor Ashoka
Ashoka
(304 BC – 232 BC) and his first wife, Devi. Together with her brother Mahinda, she entered an order of Buddhist
Buddhist
monks. The two siblings later went to Sri Lanka
Sri Lanka
to spread the teachings of Buddha at the request of King Devanampiya Tissa (250 BC – 210 BC) who was a contemporary of Ashoka. Ashoka
Ashoka
was initially reluctant to send his daughter on an overseas mission. However, because of the insistence of Sangamitra herself, he finally agreed
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Fourth Buddhist Council
Fourth Buddhist Council is the name of two separate Buddhist council meetings. The first one was held in the 1st century BC, in Sri Lanka. In this fourth Buddhist council the Theravadin
Theravadin
Pali Canon
Pali Canon
was for the first time committed to writing, on palm leaves
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Buddhism In Cambodia
Buddhism
Buddhism
in Cambodia
Cambodia
is currently a form of Theravada
Theravada
Buddhism. Buddhism
Buddhism
has existed in Cambodia
Cambodia
since at least the 5th century, and in its earlier form was a type of Mahāyāna Buddhism. Theravada Buddhism
Buddhism
has been the Cambodian state religion since the 13th century (except during the Khmer Rouge
Khmer Rouge
period), and is currently estimated to be the faith of 95% of the population.[1][2] The history of Buddhism
Buddhism
in Cambodia
Cambodia
spans a number of successive kingdoms and empires. Buddhism
Buddhism
entered Cambodia
Cambodia
through two different streams
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Kammaṭṭhāna
In Buddhism, kammaṭṭhāna is a Pali
Pali
word (Sanskrit: karmasthana) which literally means the place of work. Its original meaning was someone's occupation (farming, trading, cattle-tending, etc.). It has several distinct but related usages, all having to do with Buddhist meditation. Its most basic meaning is as a word for meditation. In Burma senior meditation practitioners are known as "kammatthanacariyas" (meditation masters)
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Sixth Buddhist Council
The Sixth Buddhist Council (Pali: Chaṭṭha Saṅgāyana; ဆဋ္ဌမသင်္ဂါယနာ; Sinhalese: ඡට්ඨ සංගායනා) was a general council of Theravada
Theravada
Buddhism, held in a specially built cave and pagoda complex at Kaba Aye Pagoda in Yangon, Burma. The council was attended by 2500 monastics from eight Theravada
Theravada
Buddhist countries. The Council lasted from Vesak
Vesak
1954 to Vesak
Vesak
1956, its completion coinciding with the traditional 2500th anniversary of the Gautama Buddha's Parinibbāna
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Vibhajjavada
Vibhajyavāda (Sanskrit; Pāli: Vibhajjavāda; traditional Chinese: 分別說部; ; pinyin: fēnbiéshuō-bù) was a group of Sthavira Buddhist schools of early Buddhism, who rejected the Sarvastivada teachings at the Third Buddhist council
Third Buddhist council
(ca. 250 BCE).Contents1 Nomenclature and etymology 2 History 3 Sectarian views 4 See also 5 References 6 Sources 7 Further reading 8 External linksNomenclature and etymology[edit] The word Vibhajyavāda may be parsed into vibhajya, loosely meaning "dividing", "analyzing" and vāda holding the semantic field: "doctrine", "teachings".[1] According to Andrew Skilton, the analysis of phenomena (Skt
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Samsara (Buddhism)
ᠣᠷᠴᠢᠯᠠᠩ, орчлон (orchilang, orchlon)Sinhalese සංසාරය (sansāra)Tibetan འཁོར་བ་ (khor ba)Thai วัฏสงสารVietnamese Luân hồiGlossary of BuddhismPart of a series onBuddhismHistoryTimeline Gautama BuddhaCouncils Later BuddhistsDharma ConceptsFour Noble TruthsFive Aggregates ImpermanenceSuffering Non-selfDependent OriginationMiddle Way Emptiness KarmaRebirth Saṃsāra CosmologyBuddhist textsBuddhavacana Tripiṭaka Mahayana
Mahayana
Sutras Pāli Canon T
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Middle Way
The Middle Way
Middle Way
or Middle Path (Pali: Majjhimāpaṭipadā; Sanskrit: Madhyamāpratipad[1][a]; Tibetan: དབུ་མའི་ལམ།, THL: Umélam; Chinese: 中道; Vietnamese: Trung đạo; Thai: มัชฌิมาปฏิปทา) is the term that Gautama Buddha used to describe the character of the Noble Eightfold Path
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Noble Eightfold Path
The Noble Eightfold Path
Noble Eightfold Path
(Pali: ariyo aṭṭhaṅgiko maggo, Sanskrit: āryāṣṭāṅgamārga)[1] is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth.[2][3] The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union').[4] In early Buddhism, these practices started with insight (right view), culminating in dhyana or samadhi as the core soteriological practice.[5] In later Buddhism, insight (Prajñā) became the ce
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Four Noble Truths
The Four Noble Truths
Four Noble Truths
refer to and express the basic orientation of Buddhism[1] in a short expression:[2][note 1] we crave and cling to impermanent states and things,[3] which are dukkha,[4] "incapable of satisfying"[web 1] and painful.[web 1][3][5][6][7][web 2] This craving keeps us caught in samsara,[note 2] the endless cycle of repeated rebirth and dying again, and the dukkha that comes with it.[note 3] There is, however, a way to end this cycle,[8][note 4] namely by attaining nirvana, cessation of craving, whereafter rebirth and associated dukkha will no longer arise again.[note 5][9] This can be accomplish
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