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81-657: The town is located roughly 10 miles northeast of Bago via the Yangon-Mandalay Highway . Payagyi is also the starting point of National Highway 8 and serves as a junction along the Asian Highway Network between AH1 's main route and its spur going to Yangon . In 2014, the 2014 Myanmar Census counted 16,805 people in the three urban wards of Payagyi. In 2018 the General Administration Department estimated

162-504: A 400 meter football field and 1 public fitness center. The most common illness within the Township is diarrhea. Between 2017 and 2018, Bago Township saw 617 cases of HIV leading to 16 deaths. Bago also has 9 high schools and a university. Bago's larger high schools have branches within the city. There are 28 monastic schools within the Township. Bago has a school attendance rate of 99.82% and 33% attendance rate for university. Overall,

243-595: A Buddhist education. Anagarika Dhammapala , Migettuwatte Gunananda Thera , Hikkaduwe Sri Sumangala Thera and Henry Steel Olcott (one of the first American western converts to Buddhism) were some of the main figures of the Sri Lankan Buddhist revival. Two new monastic orders were formed in the 19th century, the Amarapura Nikāya and the Rāmañña Nikāya . In Burma, an influential modernist figure

324-637: A dominant religion in the Southeast Asian kingdoms of Sri Ksetra and Dvaravati from about the 5th century CE onwards. The oldest surviving Buddhist texts in the Pāli language are gold plates found at Sri Ksetra dated circa the 5th to 6th century. Before the Theravāda tradition became the dominant religion in Southeast Asia, Mahāyāna, Vajrayana and Hinduism were also prominent. Starting at around

405-458: A major seaport, the city was frequently visited by Europeans, among these, Gasparo Balbi and Ralph Fitch in the late 1500s. The Europeans often commented on its magnificence. Pegu also established maritime links with the Ottomans by 1545. The Portuguese conquest of Pegu, following the destruction caused by the kings of Tangot and Arrakan in 1599, was described by Manuel de Abreu Mousinho in

486-514: A merchant from the Portuguese casados settlement at Cochin , landed in Bago (known to the Portuguese as Pegu) looking for new markets for pepper from Cochin. A year later, Portuguese India Governor Diogo Lopes de Sequeira sent an ambassador to Pegu. The city remained the capital until the kingdom's fall in 1538. The ascendant Toungoo dynasty under Tabinshwehti made numerous raids that

567-594: A self ( attā ) and conditioned. This is spelled out in the Patisambhidhamagga , which states that dhammas are empty of svabhava ( sabhavena suññam ). According to Ronkin, the canonical Pāli Abhidhamma remains pragmatic and psychological, and "does not take much interest in ontology " in contrast with the Sarvastivada tradition. Paul Williams also notes that the Abhidhamma remains focused on

648-642: A small, but thriving tourism industry with many tourists from nearby Yangon. The Bago Development Committee manages 11 markets around the city. There are no airports within the township, and the city is served mostly by Yangon International Airport but the proposed Hanthawaddy International Airport serving Yangon and Bago may be located within Bago Township. There are two rail lines that pass through Bago, Yangon–Mandalay Railway and Yangon–Mawlamyine Railway . Bago also has several bus depots on its outskirts with intercity buses providing regular service. Bago

729-559: A tsunami. Today, Hanthawaddy is one of the wards of Bago's city proper. The town of Bago is subdivided into 34 wards. On 9 April 2021, during the Myanmar protests , Bago became the site of the Bago massacre , during which military forces killed at least 82 civilians following a protest crackdown. The 2014 Myanmar census reported that Bago had a population of 237,619, representing 48.35% of Bago Township 's total population. As of 2019,

810-556: Is nibbana . The 81 conditioned dhammas are divided into three broad categories: consciousness ( citta ), associated mentality ( cetasika ) and materiality, or physical phenomena ( rupa ). Since no dhamma exists independently, every single dhamma of consciousness, known as a citta , arises associated ( sampayutta ) with at least seven mental factors ( cetasikas ) . In Abhidhamma, all awareness events are thus seen as being characterized by intentionality and never exist in isolation. Much of Abhidhamma philosophy deals with categorizing

891-538: Is "only for the purposes of description" that they are postulated. Noa Ronkin defines dhammas as "the constituents of sentient experience; the irreducible 'building blocks' that make up one's world, albeit they are not static mental contents and certainly not substances." Thus, while in Theravāda Abhidhamma, dhammas are the ultimate constituents of experience, they are not seen as substances , essences or independent particulars, since they are empty ( suñña ) of

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972-669: Is a far greater volume of Theravāda literature in vernacular languages than in Pāli." An important genre of Theravādin literature, in both Pāli and vernacular languages, are the Jataka tales , stories of the Buddha's past lives. They are very popular among all classes and are rendered in a wide variety of media formats, from cartoons to high literature. The Vessantara Jātaka is one of the most popular of these. Most Theravāda Buddhists generally consider Mahāyāna Buddhist scriptures to be apocryphal , meaning that they are not authentic words of

1053-602: Is also the author of a very important compendium of Theravāda doctrine, the Visuddhimagga . Other figures like Dhammapala and Buddhadatta also wrote Theravāda commentaries and other works in Pali during the time of Buddhaghosa. While these texts do not have the same scriptural authority in Theravāda as the Tipiṭaka, they remain influential works for the exegesis of the Tipiṭaka. An important genre of Theravādin literature

1134-479: Is attained in four stages of awakening ( bodhi ): In Theravāda Buddhism, a Buddha is a sentient being who has discovered the path out of samsara by themselves, has reached Nibbana and then makes the path available to others by teaching (known as "turning the wheel of the Dhamma"). A Buddha is also believed to have extraordinary powers and abilities ( abhiññā ), such as the ability to read minds and fly through

1215-560: Is located 91 kilometres (57 mi) north-east of Yangon . The Burmese name Bago (ပဲခူး) is likely derived from the Mon language place name Bagaw ( Mon : ဗဂေါ , [bəkɜ̀] ). Until the Burmese government renamed English place names throughout the country in 1989, Bago was known as Pegu . Bago was formerly known as Hanthawaddy ( Burmese : ဟံသာဝတီ ; Mon : ဟံသာဝတဳ Hongsawatoi ; Pali : Haṃsāvatī ; lit. "she who possesses

1296-551: Is served by the Yangon–Mandalay Expressway as well as the old highways going to Taungoo and Myeik. Bago has seven major bridges crossing the Bago River in and around the city. Bago has a tropical monsoon climate ( Köppen Am ), similar to most of coastal Myanmar, with a hot, dry season from mid-November to mid-April and a, hot, extremely humid, and exceedingly rainy wet season from May to October. Bago has

1377-460: Is shorter handbooks and summaries, which serve as introductions and study guides for the larger commentaries. Two of the more influential summaries are Sariputta Thera's Pālimuttakavinayavinicchayasaṅgaha, a summary of Buddhaghosa's Vinaya commentary and Anuruddha's Abhidhammaṭṭhasaṅgaha (a "Manual of Abhidhamma"). Throughout the history of Theravāda, Theravāda monks also produced other works of Pāli literature such as historical chronicles (like

1458-524: Is the fact that Theravāda rejects the authenticity of the Mahayana sutras (which appeared c.  1st century BCE onwards). Consequently, Theravāda generally does not recognize the existence of many Buddhas and bodhisattvas believed by the Mahāyāna school, such as Amitābha and Vairocana , because they are not found in the canonical scriptures. Modern Theravāda derives from Sri Lankan Branch of

1539-420: Is the language of realism that one encounters. The whole Buddhist practical doctrine and discipline, which has the attainment of Nibbana as its final goal, is based on the recognition of the material world and the conscious living beings living therein. The Theravāda Abhidhamma holds that there is a total of 82 possible types of dhammas, 81 of these are conditioned ( sankhata ), while one is unconditioned, which

1620-541: The Dipavamsa and the Mahavamsa ), hagiographies , poetry, Pāli grammars, and " sub-commentaries " (that is, commentaries on the commentaries). While Pāli texts are symbolically and ritually important for many Theravādins, most people are likely to access Buddhist teachings through vernacular literature, oral teachings, sermons, art and performance as well as films and Internet media. According to Kate Crosby, "there

1701-642: The Zabu Kuncha , an early 15th century Burmese administrative treatise, states that Pegu was founded in 1276/77 CE. The earliest extant evidence of Pegu as a place dates only to the late Pagan period (1212 and 1266) when it was still a small town, not even a provincial capital. After the collapse of the Pagan Empire, Bago became part of the breakaway Kingdom of Martaban by the 1290s. The earliest possible external record of Bago dates to 1028 CE. The Thiruvalangadu plate describe Rajendra Chola I ,

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1782-774: The Agamas , the parallel collections used by non-Theravāda schools in India which are preserved in Chinese and partially in Sanskrit , Prakrit , and Tibetan , as well as the various non-Theravāda Vinayas. On this basis, these Early Buddhist texts (i.e. the Nikayas and parts of the Vinaya) are generally believed to be some of the oldest and most authoritative sources on the doctrines of pre-sectarian Buddhism by modern scholars. Much of

1863-558: The Chola Emperor from South India, as having conquered "Kadaram" in the fourteenth year of his reign – 1028 CE. According to one interpretation, Kadaram refers to Bago. More modern interpretations understand Kadaram to be Kedah in modern day Malaysia, instead of Bago. A Chinese source mentions Jayavarman VII adding Pegu to the territory of the Khmer Empire in 1195. The small settlement grew increasingly important in

1944-464: The Jain cosmology . This entire cyclical multiverse of constant birth and death is called samsara . Outside of this system of samsara is nibbana (lit. "vanishing, quenching, blowing out"), a deathless ( amata ) and transcendent reality, which is a total and final release ( vimutti ) from all suffering ( dukkha ) and rebirth. According to Theravāda doctrine, release from suffering (i.e. nibbana )

2025-462: The Pāli Canon for over two millennia. The Pāli Canon is the most complete Buddhist canon surviving in a classical Indian language , Pāli , which serves as the school's sacred language and lingua franca . In contrast to Mahāyāna and Vajrayāna , Theravāda tends to be conservative in matters of doctrine ( pariyatti ) and monastic discipline ( vinaya ). One element of this conservatism

2106-520: The Shwemawdaw Pagoda . The city also has 9 churches, 6 mosques, 16 Hindu temples and 3 Chinese Mahayana temples. The main industries of Bago Township are agriculture and service sector employment. Bago city has an industrial zone with several factories, mostly in textiles and shoe-making. Smaller factories and workshops within the city also create food products, plastics, electric meters, motors, wood products, tea and halwa . Bago also has

2187-698: The Sixth Buddhist council ( Vesak 1954 to Vesak 1956) to create a new redaction of the Pāli Canon , which was then published by the government in 40 volumes. The Vipassana movement continued to grow after independence, becoming an international movement with centers around the world. Influential meditation teachers of the post-independence era include U Narada , Mahasi Sayadaw , Sayadaw U Pandita , Nyanaponika Thera , Webu Sayadaw , U Ba Khin and his student S.N. Goenka. Meanwhile, in Thailand (the only Theravāda nation to retain its independence throughout

2268-666: The Sri Lankan kings , who saw themselves as the protectors of the religion. Over time, two other sects split off from the Mahāvihāra tradition, the Abhayagiri and Jetavana . While the Abhayagiri sect became known for the syncretic study of Mahayana and Vajrayana texts, as well as the Theravāda canon, the Mahāvihāra tradition did not accept these new scriptures. Instead, Mahāvihāra scholars like Buddhaghosa focused on

2349-758: The Sthāvira nikāya , one of the two major orders that arose after the first schism in the Indian Buddhist community. Theravāda sources trace their tradition to the Third Buddhist council when elder Moggaliputta-Tissa is said to have compiled the Kathavatthu , an important work which lays out the Vibhajjavāda doctrinal position. Aided by the patronage of Mauryan kings like Ashoka , this school spread throughout India and reached Sri Lanka through

2430-706: The Vipassana movement which reinvigorated Theravāda meditation practice, the growth of the Thai Forest Tradition which reemphasized forest monasticism and the spread of Theravāda westward to places such as India and Nepal, along with Buddhist immigrants and converts in the European Union and in the United States . The Theravāda school descends from the Vibhajjavāda , a division within

2511-513: The five aggregates or khandha and the eighteen elements of cognition or dhatus . Theravāda traditionally promotes itself as the Vibhajjavāda "teaching of analysis" and as the heirs to the Buddha's analytical method. Expanding this model, Theravāda Abhidhamma scholasticism concerned itself with analyzing " ultimate truth " ( paramattha-sacca ) which it sees as being composed of all possible dhammas and their relationships. The central theory of

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2592-574: The sheldrake "), the name of a Burmese-Mon kingdom. An alternative etymology from the 1947 Burmese Encyclopedia derives Bago (ပဲခူး) from Wanpeku ( Burmese : ဝမ်းပဲကူး ) as a shortening of Where the Hinthawan Ducks Graze ( Burmese : ဟင်္သာဝမ်းဘဲများ ကူးသန်းကျက်စားရာ အရပ် ). This etymology relies on the non-phonetic Burmese spelling as its main reasoning. Various Mon language chronicles report widely divergent foundation dates of Bago, ranging from 573 CE to 1152 CE while

2673-629: The 11th century, Sinhalese Theravāda monks and Southeast Asian elites led a widespread conversion of most of mainland Southeast Asia to the Theravādin Mahavihara school. The patronage of monarchs such as the Burmese king Anawrahta (Pali: Aniruddha, 1044–1077) and the Thai king Ram Khamhaeng ( floruit . late 13th century) was instrumental in the rise of Theravāda Buddhism as the predominant religion of Burma and Thailand. Burmese and Thai kings saw themselves as Dhamma Kings and as protectors of

2754-765: The 14th century as the region became most populous in the Mon-speaking kingdom. In 1369, King Binnya U made Bago the capital. During the reign of King Razadarit , Bago and the Ava Kingdom were engaged in the Forty Years' War . The peaceful reign of Queen Shin Sawbu came to an end when she chose the Buddhist monk Dhammazedi (1471–1492) to succeed her. Under Dhammazedi, Bago became a centre of commerce and Theravada Buddhism . In 1519, António Correia , then

2835-598: The 19th and 20th centuries, Theravāda Buddhists came into direct contact with western ideologies, religions and modern science. The various responses to this encounter have been called " Buddhist modernism ". In the British colonies of Ceylon (modern Sri Lanka) and Burma (Myanmar), Buddhist institutions lost their traditional role as the prime providers of education (a role that was often filled by Christian schools). In response to this, Buddhist organizations were founded which sought to preserve Buddhist scholarship and provide

2916-554: The Abhidhamma is thus known as the " dhamma theory ". "Dhamma" has been translated as "factors" (Collett Cox), "psychic characteristics" (Bronkhorst), "psycho-physical events" (Noa Ronkin) and "phenomena" ( Nyanaponika Thera ). According to the Sri Lankan scholar Y. Karunadasa , a dhammas ("principles" or "elements") are "those items that result when the process of analysis is taken to its ultimate limits". However, this does not mean that they have an independent existence, for it

2997-560: The Buddha. Consequently, Theravādin generally does not recognize the existence of many Buddhas and bodhisattvas believed by the Mahāyāna school, such as Amitābha and Vairocana , because they are not found in the canonical scriptures. The core of Theravāda Buddhist doctrine is contained in the Pāli Canon, the only complete collection of Early Buddhist Texts surviving in a classical Indic language . These basic Buddhist ideas are shared by

3078-474: The Pali Nikayas, then we should be compelled to conclude that Buddhism is realistic. There is no explicit denial anywhere of the external world. Nor is there any positive evidence to show that the world is mind-made or simply a projection of subjective thoughts. That Buddhism recognizes the extra-mental existence of matter and, the external world is clearly suggested by the texts. Throughout the discourses it

3159-813: The Pāli Tipiṭaka has been transmitted with a high degree of accuracy for well over 1,500 years." There are numerous editions of the Tipiṭaka, some of the major modern editions include the Pali Text Society edition (published in Roman script), the Burmese Sixth Council edition (in Burmese script , 1954–56) and the Thai Tipiṭaka edited and published in Thai script after the council held during

3240-453: The Sangha (the community of monks and nuns)." The language of the Tipiṭaka, Pāli , is a middle-Indic language which is the main religious and scholarly language in Theravāda. This language may have evolved out of various Indian dialects, and is related to, but not the same as, the ancient language of Magadha . An early form of the Tipiṭaka may have been transmitted to Sri Lanka during

3321-540: The Theravāda faith. They promoted the building of new temples, patronized scholarship, monastic ordinations and missionary works as well as attempted to eliminate certain non-Buddhist practices like animal sacrifices. During the 15th and 16th centuries, Theravāda also became established as the state religion in Cambodia and Laos. In Cambodia, numerous Hindu and Mahāyāna temples, most famously Angkor Wat and Angkor Thom , were transformed into Theravādin monasteries. In

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3402-678: The Theravāda school. There are also some texts which were late additions that are included in the fifth Nikaya, the Khuddaka Nikāya ('Minor Collection'), such as the Paṭisambhidāmagga (possibly c. 3rd to 1st century BCE) and the Buddhavaṃsa (c. 1st and 2nd century BCE). The main parts of the Sutta Pitaka and some portions of the Vinaya show considerable overlap in content with

3483-450: The Tipiṭaka from Sri Lanka and Southeast Asia date to the 15th Century, and they are incomplete. Complete manuscripts of the four Nikayas are only available from the 17th Century onwards. However, fragments of the Tipiṭaka have been found in inscriptions from Southeast Asia, the earliest of which have been dated to the 3rd or 4th century. According to Alexander Wynne, "they agree almost exactly with extant Pāli manuscripts. This means that

3564-563: The Toungoo dynasty flee their capital to Ava . The capital was looted by the viceroy of Toungoo , Minye Thihathu II of Toungoo , and then burned by the viceroy of Arakan during the Burmese–Siamese War (1594–1605) . Anaukpetlun wanted to rebuild Hongsawadi and the glories of Bago, which had been deserted since Nanda Bayin had abandoned it. He was only able to build a temporary palace, however. The Burmese capital's return to Bago

3645-687: The Vibhajyavada tradition, which is in turn a sect of the Indian Sthavira nikāya . This tradition began to establish itself in Sri Lanka from the 3rd century BCE onwards. It was in Sri Lanka that the Pāli Canon was written down and the school's commentary literature developed. From Sri Lanka the Theravāda tradition subsequently spread to Southeast Asia . Theravāda is the official religion of Sri Lanka , Myanmar , and Cambodia , and

3726-567: The account called "Brief narrative telling the conquest of Pegu in eastern India made by the Portuguese in the time of the viceroy Aires de Saldanha, being captain Salvador Ribeiro de Sousa , called Massinga, born in Guimarães, elected as their king by the natives in the year 1600", published by Fernão Mendes Pinto in the 18th century. The 1599 destruction of the city and the crumbling authority of Bayinnaung's successor Nanda Bayin saw

3807-436: The canon, mainly the Abhidhamma and some parts of the Vinaya, contain some distinctive elements and teachings which are unique to the Theravāda school and often differ from the Abhidharmas or Vinayas of other early Buddhist schools . For example, while the Theravāda Vinaya contains a total of 227 monastic rules for bhikkhus , the Dharmaguptaka Vinaya (used in East Asian Buddhism ) has a total of 253 rules for bhikkhus (though

3888-429: The capital of more land and eventually the largest empire in Indochina. A 1565 rebellion by resettled Shans in Bago burnt down major swaths of the city and the palace complex and the Kanbawzathadi Palace was rebuilt. Bayinnaung, this time, added 20 gates to the city named after the vassal who built it After the 1565 rebellion by resettled Shans in Pegu, he faced no new rebellions for the next two years (1565–1567). Because

3969-404: The city off from the sea. It never regained its previous importance. After the Second Anglo-Burmese War , the British annexed Bago in 1852. In 1862, the province of British Burma was formed, and the capital moved to Yangon . The substantial differences between the colloquial and literary pronunciations, as with Burmese words, was a reason of the British corruption "Pegu". In 1911, Hanthawaddy

4050-459: The colonial era), the religion became much more centralized, bureaucratized and controlled by the state after a series of reforms promoted by Thai kings of the Chakri dynasty . King Mongkut (r. 1851–1868) and his successor Chulalongkorn (1868–1910) were especially involved in centralizing sangha reforms. Under these kings, the sangha was organized into a hierarchical bureaucracy led by the Sangha Council of Elders ( Pali : Mahāthera Samāgama ),

4131-406: The different consciousnesses and their accompanying mental factors as well as their conditioned relationships ( paccaya ). The Pāli Tipiṭaka outlines a hierarchical cosmological system with various planes existence ( bhava ) into which sentient beings may be reborn depending on their past actions. Good actions lead one to the higher realms, bad actions lead to the lower realms. However, even for

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4212-407: The district was in Rangoon, which was also the sub-divisional headquarters. The second sub-division had its headquarters at Insein , where there were large railway works. Cultivation was almost wholly confined to rice, but there were many vegetable and fruit gardens. Bago was severely damaged during earthquakes in May and December 1930. The May earthquake killed at least 500 people and triggered

4293-417: The doctrinal position that the canonical Abhidhamma Pitaka was actually taught by the Buddha himself. Modern scholarship in contrast, has generally held that the Abhidhamma texts date from the 3rd century BCE onwards. However some scholars, such as Frauwallner , also hold that the early Abhidhamma texts developed out of exegetical and catechetical work which made use of doctrinal lists which can be seen in

4374-399: The efforts of missionary monks like Mahinda . In Sri Lanka, it became known as the Tambapaṇṇiya (and later as Mahāvihāravāsins) which was based at the Great Vihara (Mahavihara) in Anuradhapura (the ancient Sri Lankan capital). According to Theravāda sources, another one of the Ashokan missions was also sent to Suvaṇṇabhūmi ("The Golden Land"), which may refer to Southeast Asia. By

4455-507: The end of the communist regime the Cambodian Sangha was re-established by monks who had returned from exile. In contrast, communist rule in Laos was less destructive since the Pathet Lao sought to make use of the sangha for political ends by imposing direct state control. During the late 1980s and 1990s, the official attitudes toward Buddhism began to liberalise in Laos and there was a resurgence of traditional Buddhist activities such as merit-making and doctrinal study. The modern era also saw

4536-450: The exegesis of the Pali scriptures and on the Abhidhamma . These Theravāda sub-sects often came into conflict with each other over royal patronage. The reign of Parākramabāhu I (1153–1186) saw an extensive reform of the Sri Lankan sangha after years of warfare on the island. Parākramabāhu created a single unified sangha which came to be dominated by the Mahāvihāra sect. Epigraphical evidence has established that Theravāda Buddhism became

4617-409: The first century BCE, Theravāda Buddhism was well established in the main settlements of the Kingdom of Anuradhapura . The Pali Canon, which contains the main scriptures of the Theravāda, was committed to writing in the first century BCE. Throughout the history of ancient and medieval Sri Lanka, Theravāda was the main religion of the Sinhalese people and its temples and monasteries were patronized by

4698-434: The gods ( devas ) in the higher realms like Indra , there is still death, loss and suffering. The main categories of the planes of existence are: These various planes of existence can be found in countless world systems ( loka-dhatu ), which are born, expand, contract and are destroyed in a cyclical nature across vast expanses of time (measures in kappas). This cosmology is similar to other ancient Indian systems, such as

4779-448: The highest body of the Thai sangha. Mongkut also led the creation of a new monastic order, the Dhammayuttika Nikaya, which kept a stricter monastic discipline than the rest of the Thai sangha (this included not using money, not storing up food and not taking milk in the evening). The Dhammayuttika movement was characterized by an emphasis on the original Pali Canon and a rejection of Thai folk beliefs which were seen as irrational. Under

4860-483: The leadership of Prince Wachirayan Warorot , a new education and examination system was introduced for Thai monks. The 20th century also saw the growth of "forest traditions" which focused on forest living and strict monastic discipline. The main forest movements of this era are the Sri Lankan Forest Tradition and the Thai Forest Tradition , founded by Ajahn Mun (1870–1949) and his students. Theravāda Buddhism in Cambodia and Laos went through similar experiences in

4941-488: The literacy rate is 99.55%. 17°20′N 96°29′E  /  17.333°N 96.483°E  / 17.333; 96.483 Theravada Theravāda ( / ˌ t ɛr ə ˈ v ɑː ð ə / ; lit. 'School of the Elders') is the most commonly accepted name of Buddhism 's oldest existing school. The school's adherents, termed Theravādins ( anglicized from Pali theravādī ), have preserved their version of Gautama Buddha 's teaching or Dhamma in

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5022-425: The main dominant Buddhist variant found in Laos and Thailand . It is practiced by minorities in India , Bangladesh , China , Nepal , North Korea , Vietnam , the Philippines , Indonesia , Malaysia , and Taiwan . The diaspora of all of these groups, as well as converts around the world, also embrace and practice Theravāda Buddhism. During the modern era, new developments have included Buddhist modernism ,

5103-414: The material in the earlier portions is not specifically "Theravādan", but the collection of teachings that this school's adherents preserved from the early, non-sectarian body of teachings. According to Peter Harvey , while the Theravādans may have added texts to their Tipiṭaka (such as the Abhidhamma texts and so on), they generally did not tamper with the earlier material. The historically later parts of

5184-463: The modern era. Both had to endure French colonialism, destructive civil wars and oppressive communist governments. Under French Rule , French indologists of the École française d'Extrême-Orient became involved in the reform of Buddhism, setting up institutions for the training of Cambodian and Lao monks, such as the Ecole de Pali which was founded in Phnom Penh in 1914 . While the Khmer Rouge effectively destroyed Cambodia's Buddhist institutions, after

5265-430: The much larger kingdom could not muster its resources against. While the kingdom would have a brief resurgence for 2 years in the 1550s, Tabinshwehti's successor Bayinnaung would firmly come to control Bago in 1553. In late 1553, Bago was proclaimed the new capital with commissioning of a new palace, the Kanbawzathadi Palace and Bayinnaung's coronation itself in January 1554. Over the next decade, Bago gradually become

5346-440: The other Early Buddhist schools as well as by Mahayana traditions . They include central concepts such as: The orthodox standpoints of Theravāda in comparison to other Buddhist schools are presented in the Kathāvatthu ("Points of Controversy"), as well as in other works by later commentators like Buddhaghosa. Traditionally, the Theravāda maintains the following key doctrinal positions, though not all Theravādins agree with

5427-440: The overall structure is the same). These differences arose from the systematization and historical development of doctrines and monasticism in the centuries after the death of the Buddha. The Abhidhamma-pitaka contains "a restatement of the doctrine of the Buddha in strictly formalized language." Its texts present a new method, the Abhidhamma method, which attempts to build a single consistent philosophical system (in contrast with

5508-418: The population at 17,521 people, increasing to 19,551 people in 2019. This Bago Region location article is a stub . You can help Misplaced Pages by expanding it . Bago, Myanmar Bago (formerly spelled Pegu ; Burmese : ပဲခူးမြို့ ; MLCTS : pai: khu: mrui. , IPA: [bəɡó mjo̰] ), formerly known as Hanthawaddy , is a city and the capital of the Bago Region in Myanmar . It

5589-471: The practicalities of insight meditation and leaves ontology "relatively unexplored". Ronkin does note however that later Theravāda sub-commentaries ( ṭīkā ) do show a doctrinal shift towards ontological realism from the earlier epistemic and practical concerns. On the other hand, Y. Karunadasa contends that the tradition of realism goes back to the earliest discourses, as opposed to developing only in later Theravada sub-commentaries: If we base ourselves on

5670-410: The province. Hanthawaddy, as it was constituted in 1911, consisted of a vast plain stretching up from the sea between the mouth of the Irrawaddy River and the Pegu Range . Except the tract of land lying between the Pegu Range on the east and the Yangon River , the country was intersected by numerous tidal creeks , many of which were navigable by large boats and some by steamers. The headquarters of

5751-566: The rebellion burned down major swaths of the capital, including the entire palace complex, he had the capital and the palace rebuilt. The new capital had 20 gates, each named after the vassal who built it. Each gate had a gilded two-tier pyatthat and gilded wooden doors. The newly rebuilt Kanbawzathadi Palace was officially opened on 16 March 1568, with every vassal ruler present. He even gave upgraded titles to four former kings living in Pegu: Mobye Narapati of Ava, Sithu Kyawhtin of Ava, Mekuti of Lan Na, and Maha Chakkraphat of Siam. As

5832-528: The reign of Ashoka , which saw a period of Buddhist missionary activity. After being orally transmitted (as was the custom for religious texts in those days) for some centuries, the texts were finally committed to writing in the 1st century BCE. Theravāda is one of the first Buddhist schools to commit its Tipiṭaka to writing. The recension of the Tipiṭaka which survives today is that of the Sri Lankan Mahavihara sect. The oldest manuscripts of

5913-599: The reign of Rama VII (1925–35). There is also a Khmer edition, published in Phnom Penh (1931–69). The Pāli Tipitaka consists of three parts: the Vinaya Pitaka , Sutta Pitaka and Abhidhamma Pitaka . Of these, the Abhidhamma Pitaka is believed to be a later addition to the collection, its composition dating from around the 3rd century BCE onwards. The Pāli Abhidhamma was not recognized outside

5994-515: The spread of Theravāda Buddhism around the world and the revival of the religion in places where it remains a minority faith. Some of the major events of the spread of modern Theravāda include: According to Kate Crosby, for Theravāda, the Pāli Tipiṭaka , also known as the Pāli Canon is "the highest authority on what constitutes the Dhamma (the truth or teaching of the Buddha) and the organization of

6075-464: The suttas, called matikas. There are numerous Theravāda works which are important for the tradition even though they are not part of the Tipiṭaka. Perhaps the most important texts apart from the Tipiṭaka are the works of the influential scholar Buddhaghosa (4th–5th century CE), known for his Pāli commentaries (which were based on older Sri Lankan commentaries of the Mahavihara tradition). He

6156-465: The suttas, which present numerous teachings given by the Buddha to particular individuals according to their needs). Because the Abhidhamma focuses on analyzing the internal lived experience of beings and the intentional structure of consciousness, it has often been compared to a kind of phenomenological psychology by numerous modern scholars such as Nyanaponika , Bhikkhu Bodhi and Alexander Piatigorsky . The Theravāda school has traditionally held

6237-608: The traditional point of view: Theravāda scholastics developed a systematic exposition of the Buddhist doctrine called the Abhidhamma . In the Pāli Nikayas, the Buddha teaches through an analytical method in which experience is explained using various conceptual groupings of physical and mental processes, which are called "dhammas". Examples of lists of dhammas taught by the Buddha include the twelve sense 'spheres' or ayatanas ,

6318-471: The urban town has 179,505 people based on the General Administration Department 's estimates. 88.73% of the Township is Bamar with a significant Karen , Mon, Palaung and Burmese Indian population. Buddhists make up 94.2% of the city with Christianity being the second most populous at 4.2%. There are 749 monasteries, 92 nunneries and 134 stupas of various sizes including the tallest pagoda in Myanmar,

6399-406: Was described as a district in the Bago (or Pegu ) division of Lower Burma . It lay in the home district of Yangon , from which the town was detached to make a separate district in 1880. It had an area of 3,023 square miles (7,830 km ), with a population of 48,411 in 1901, showing an increase of 22% in the past decade. Hanthawaddy and Hinthada were the two most densely populated districts in

6480-641: Was king Mindon Min (1808–1878), known for his patronage of the Fifth Buddhist council (1871) and the Tripiṭaka tablets at Kuthodaw Pagoda (still the world's largest book) with the intention of preserving the Buddha Dhamma. Burma also saw the growth of the " Vipassana movement ", which focused on reviving Buddhist meditation and doctrinal learning . Ledi Sayadaw (1846–1923) was one of the key figures in this movement. After independence, Myanmar held

6561-592: Was short lived as the royal capital was once again relocated to Ava in 1634 by the next king Thalun to focus on the core of the smaller Burmese empire. In 1740, the Mon revolted and founded the Restored Hanthawaddy Kingdom . However, a Bamar king, Alaungpaya , captured the city in May 1757. Bago was rebuilt by King Bodawpaya (r. 1782–1819), but by then the river had shifted course, cutting

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