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The first section (part 1) explains the rules of discipline, and the method for finding a correct temple to practice, or how to meet a good teacher. The second section (part 2) describes Samatha (calming) practice, object by object (see Kammaṭṭhāna for the list of the forty traditional objects).
Also, the Pali version of the Abhidhamma is a strictly Theravada collection, and has little in common with the Abhidhamma works recognized by other Buddhist schools. [18] The various Abhidhamma philosophies of the various early schools disagree on numerous key points [ 19 ] and belong to the period of sectarian debates among the schools.
The Theravada sect from Sri Lanka generally accepts the three vehicles, but categorizes these as three different types of bodhi, or enlightenment. [9] The Theravada nikaya only uses the Pāli Canon, which has three piṭakas, and does not contain separate literature for bodhisattvas. [ 9 ]
Theravāda is descended from the ancient Tāmraparṇīya sect, which means "the Sri Lankan lineage". According to Theravāda chronicles, the missionaries sent abroad from India included Ashoka's son Mahinda (who studied under Moggaliputta-Tissa) and his daughter Sanghamitta. They are seen as the mythical founders of Buddhism in Sri Lanka, a ...
The third section (part 3-7) is a description of the five skandhas (aggregates), ayatanas, the Four Noble Truths, dependent origination (Pratitya-samutpada), and the practice of vipassana through the development of wisdom. It emphasizes different forms of knowledge emerging because of the practice.
The Theravada Abhidhamma tradition refers to a scholastic systematization of the Theravāda school's understanding of the highest Buddhist teachings . These teachings are traditionally believed to have been taught by the Buddha , though modern scholars date the texts of the Abhidhamma Piṭaka to the 3rd century BCE.
Lay participation in Theravada countries grew strongly in the 20th century, and eventually also reached the West. Most influential in this renewed interest was the "new Burmese method" [11] of Vipassana practice, as developed by U Nārada (1868–1955) and popularized by Mahasi Sayadaw (1904–1982). [11]
The Thai Theravada tradition has a different way of counting the history of Buddhist councils and names many other councils besides the ones listed above. A common Thai historical source for the early councils is the Saṅgītiyavaṁsa (c. 1789) by Somdet Wannarat, abbot of Wat Pho .