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Historically, the roots of Buddhism lie in the religious thought of Iron Age India around the middle of the first millennium BCE. [5] This was a period of great intellectual ferment and socio-cultural change known as the Second Urbanisation, marked by the growth of towns and trade, the composition of the Upanishads and the historical emergence of the Śramaṇa traditions.
The Pāli Canon is the most complete Buddhist canon surviving in a classical Indian language, Pāli, which serves as the school's sacred language [2] and lingua franca. [5] In contrast to Mahāyāna and Vajrayāna, Theravāda tends to be conservative in matters of doctrine and monastic discipline . [6]
Like in other Southeast Asian countries, medieval Buddhism in Laos included Mahāyāna Buddhism, Tantric Buddhism and Theravāda Buddhism. [76] The political influence of Southeast Asian Theravāda helped make it the main religion of the Laotian kingdom of Lan Xang (1353–1707), which had close ties to the Thai and Khmer realms. [ 77 ]
Whereas avidya is defined as a fundamental ignorance, moha is defined as delusion, confusion and incorrect beliefs. In the Theravada tradition, moha and avidya are equivalent terms, but they are used in different contexts; moha is used when referring to mental factors, and avidya is used when referring to the twelve links. [1]
The Hīnayāna (or Theravada) is considered as the preliminary or small (hina) vehicle (yana) of the Buddha's teachings. It is often contrasted with Mahāyāna, the second vehicle of the Buddha's teachings, or the great (maha) vehicle (yana). The third vehicle of the Buddha's teachings is the Vajrayana, the indestructible (vajra) vehicle (yana).
The Visuddhimagga's doctrine reflects Theravada Abhidhamma scholasticism, which includes several innovations and interpretations not found in the earliest discourses (suttas) of the Buddha. [ 4 ] [ 5 ] Buddhaghosa's Visuddhimagga includes non-canonical instructions on Theravada meditation , such as "ways of guarding the mental image (nimitta ...
[75] [76] [77] In Mahayana Buddhism, he is considered foremost in understanding emptiness (Sanskrit: Śūnyatā). [78] [79] Subhūti was born into a wealthy family and was a relative of Anāthapiṇḍika, the Buddha's chief patron. In the Theravada tradition he is Anāthapiṇḍika's younger brother.
[6] [34] B. R. Ambedkar, an Indian scholar and the Dalit leader who in 1935 declared his intention to convert from Hinduism to Buddhism and converted about 20 years later, rejected the belief that Buddha was an incarnation of Vishnu. [35] [note 5] Ambedkar's 5th vow out of Twenty-two vows is :