Question: What is the process in which beings go through cycles of lifetimes as many forms of sentient life?

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Answer: Rebirth

<hl> Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

<hl> Rebirth <hl> refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: Which doctrine denies the concept of a permanent self or soul?

Answer: The doctrine of anattā (Sanskrit anātman)

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. <hl> According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) <hl> rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: In Buddhism, rebirth into consecutive lives is determined by what?

Answer: the laws of cause and effect

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. <hl> Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. <hl>

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by <hl> the laws of cause and effect <hl> (karma) rather than that of one being, reincarnating from one existence to the next.


Question: Sentient life according to Buddhism runs between what two points?

Answer: from conception to death.

<hl> Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. <hl> According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running <hl> from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: The laws of cause and effect can also be called?

Answer: karma

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. <hl> Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect ( karma ) rather than that of one being, reincarnating from one existence to the next. <hl>

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (<hl> karma <hl>) rather than that of one being, reincarnating from one existence to the next.

Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect ( <hl> karma <hl> ) rather than that of one being, reincarnating from one existence to the next.


Question: What is the name for the process of a succession of lifetimes?

Answer: Rebirth

<hl> Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

<hl> Rebirth <hl> refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: What doctrine rejects the idea of permanent self?

Answer: anatta

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. <hl> Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. <hl> Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the <hl> anatta <hl> doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: "dependent arising" is the meaning of what word?

Answer: pratītyasamutpāda

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. <hl> Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. <hl>

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of <hl> pratītyasamutpāda <hl> ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.


Question: Hinduism and Christianity use what term for a permanent self?

Answer: eternal soul

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. <hl> The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul , as it is called in Hinduism and Christianity. <hl> According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, <hl> eternal soul <hl>, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, <hl> eternal soul <hl> , as it is called in Hinduism and Christianity.


Question: Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who?

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

Answer: skilled Buddhist practitioners known as anāgāmis (non-returners)

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners) . <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by <hl> skilled Buddhist practitioners known as anāgāmis (non-returners) <hl>. Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by <hl> skilled Buddhist practitioners known as anāgāmis (non-returners) <hl> .


Question: Rebirth into the formless realms can only be attained by who?

Answer: those who can meditate on the arūpajhānas, the highest object of meditation

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation . <hl>

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only <hl> those who can meditate on the arūpajhānas, the highest object of meditation <hl>.

Rebirths in the Ārūpyadhātu (formless realms) can be attained by only <hl> those who can meditate on the arūpajhānas, the highest object of meditation <hl> .


Question: How many planes of existence are there?

Answer: 31

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into <hl> 31 <hl> planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: What are the higher heavens called?

Answer: Pure Abodes

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes , can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or <hl> Pure Abodes <hl>, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or <hl> Pure Abodes <hl> , can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners).


Question: What are skilled Buddhists called?

Answer: anāgāmis

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as <hl> anāgāmis <hl> (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: What is another name for Ārūpyadhātu?

Answer: formless realms

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu ( formless realms ) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation. <hl>

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (<hl> formless realms <hl>) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

Rebirths in the Ārūpyadhātu ( <hl> formless realms <hl> ) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: What is the highest object of meditation called?

Answer: arūpajhānas

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas , the highest object of meditation. <hl>

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the <hl> arūpajhānas <hl>, the highest object of meditation.

Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the <hl> arūpajhānas <hl> , the highest object of meditation.


Question: How many planes of existence?

Answer: 31

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into <hl> 31 <hl> planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: Skilled buddhist practictioners that can get to the higher heavens are known as what?

Answer: anāgāmis

<hl> The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as <hl> anāgāmis <hl> (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: What is the highest object of meditation?

Answer: arūpajhānas

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas , the highest object of meditation. <hl>

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the <hl> arūpajhānas <hl>, the highest object of meditation.

Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the <hl> arūpajhānas <hl> , the highest object of meditation.


Question: What does arupyadhatu mean?

Answer: formless realms

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). <hl> Rebirths in the Ārūpyadhātu ( formless realms ) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation. <hl>

The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (<hl> formless realms <hl>) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

Rebirths in the Ārūpyadhātu ( <hl> formless realms <hl> ) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.


Question: There is a transitional state between one life and the next according to what branches of Buddhism?

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

Answer: East Asian and Tibetan

<hl> According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

According to <hl> East Asian and Tibetan <hl> Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: What branch of Buddhism rejects that there is a transitional state between lives?

Answer: Theravada

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox <hl> Theravada <hl> position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: Passages in what teaching support the idea that the Buddha taught of a stage between lives?

Answer: Samyutta Nikaya of the Pali Canon

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the <hl> Samyutta Nikaya of the Pali Canon <hl> that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: What is the state called between lives?

Answer: bardo

<hl> According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan " bardo ") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "<hl> bardo <hl>") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan " <hl> bardo <hl> ") between one life and the next.


Question: Which major part of Buddhism rejects bardo?

Answer: Theravada

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox <hl> Theravada <hl> position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: What book discusses bardo?

Answer: Samyutta Nikaya

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the <hl> Samyutta Nikaya <hl> of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: Other than Tibetan Buddhism, what other Buddhism supports bardo?

Answer: East Asian

<hl> According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

According to <hl> East Asian <hl> and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: There is an intermediate state between one life and the next according to what Buddism?

Answer: East Asian and Tibetan

<hl> According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

According to <hl> East Asian and Tibetan <hl> Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: What type of Theravada rejects the intermediate state idea?

Answer: orthodox

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The <hl> orthodox <hl> Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: Some passages of what Canon support the idea of intermediate stages?

Answer: Pali

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. <hl> The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed] <hl>

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the <hl> Pali <hl> Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]


Question: What is considered to be central to the teachings of Buddhism?

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

Answer: the Four Noble Truths

<hl> The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

The teachings on <hl> the Four Noble Truths <hl> are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]


Question: What do the Four Noble Truths explain?

Answer: the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome . <hl> The four truths are:[note 4]

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain <hl> the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome <hl>. The four truths are:[note 4]

These four truths explain <hl> the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome <hl> .


Question: What teachings are the most important to Buddhism?

Answer: the Four Noble Truths

<hl> The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

The teachings on <hl> the Four Noble Truths <hl> are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]


Question: What part of Dukkha deals with pain?

Answer: suffering

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha ( suffering , anxiety, unsatisfactoriness), its causes, and how it can be overcome. <hl> The four truths are:[note 4]

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (<hl> suffering <hl>, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

These four truths explain the nature of dukkha ( <hl> suffering <hl> , anxiety, unsatisfactoriness), its causes, and how it can be overcome.


Question: What is considered central to the teachings of Buddhism?

Answer: Four Noble Truths

<hl> The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

The teachings on the <hl> Four Noble Truths <hl> are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]


Question: The four truths explain the nature of what?

Answer: dukkha

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. <hl> These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. <hl> The four truths are:[note 4]

The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of <hl> dukkha <hl> (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]


Question: What does the first of the Four Noble Truths explain?

The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Answer: the nature of dukkha

<hl> The first truth explains the nature of dukkha . <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

The first truth explains <hl> the nature of dukkha <hl>. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

The first truth explains <hl> the nature of dukkha <hl> .


Question: What is Dukkha?

Answer: "suffering", "anxiety", "unsatisfactoriness", "unease", etc.

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc. , and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as <hl> "suffering", "anxiety", "unsatisfactoriness", "unease", etc. <hl>, and it is said to have the following three aspects:

Dukkha is commonly translated as <hl> "suffering", "anxiety", "unsatisfactoriness", "unease", etc. <hl> , and it is said to have the following three aspects:


Question: What does the first truth cover?

Answer: Dukkha

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. <hl> Dukkha <hl> is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:


Question: What is another word for Dukkha?

Answer: suffering

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as " suffering ", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as "<hl> suffering <hl>", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Dukkha is commonly translated as " <hl> suffering <hl> ", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:


Question: What is another nature of Dukkha?

Answer: anxiety

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", " anxiety ", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "<hl> anxiety <hl>", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Dukkha is commonly translated as "suffering", " <hl> anxiety <hl> ", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:


Question: How many aspects are there to Dukkha?

Answer: three

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following <hl> three <hl> aspects:


Question: Dukkha can be translated as what word in regards to unhappiness?

Answer: unsatisfactoriness

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", " unsatisfactoriness ", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "<hl> unsatisfactoriness <hl>", "unease", etc., and it is said to have the following three aspects:

Dukkha is commonly translated as "suffering", "anxiety", " <hl> unsatisfactoriness <hl> ", "unease", etc., and it is said to have the following three aspects:


Question: Suffering, anxiety, unsatisfactoriness, and unease is the translation of what word?

Answer: Dukkha

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. <hl> Dukkha <hl> is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:


Question: How many aspects does dukkha have?

Answer: three

The first truth explains the nature of dukkha. <hl> Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects: <hl>

The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following <hl> three <hl> aspects:


Question: What does the second of the Four Noble Truths explain?

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

Answer: that the origin of dukkha can be known

<hl> The second truth is that the origin of dukkha can be known . <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is <hl> that the origin of dukkha can be known <hl>. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is <hl> that the origin of dukkha can be known <hl> .


Question: What is the origin of dukkha?

Answer: craving (Pali: tanha) conditioned by ignorance (Pali: avijja)

The second truth is that the origin of dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja) . <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as <hl> craving (Pali: tanha) conditioned by ignorance (Pali: avijja) <hl>. On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

Within the context of the four noble truths, the origin of dukkha is commonly explained as <hl> craving (Pali: tanha) conditioned by ignorance (Pali: avijja) <hl> .


Question: What is the third of the Four Noble Truths explain?

Answer: the complete cessation of dukkha is possible

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. <hl> The third noble truth is that the complete cessation of dukkha is possible , and the fourth noble truth identifies a path to this cessation.[note 7] <hl>

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that <hl> the complete cessation of dukkha is possible <hl>, and the fourth noble truth identifies a path to this cessation.[note 7]

The third noble truth is that <hl> the complete cessation of dukkha is possible <hl> , and the fourth noble truth identifies a path to this cessation.[note 7]


Question: What is the fourth of the Four Noble Truths explain?

Answer: identifies a path to this cessation

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. <hl> The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation .[note 7] <hl>

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth <hl> identifies a path to this cessation <hl>.[note 7]

The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth <hl> identifies a path to this cessation <hl> .[note 7]


Question: What is the second truth?

Answer: dukkha can be known.

<hl> The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of <hl> dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]


Question: How is the meaning of Dukkha explained?

Answer: craving

The second truth is that the origin of dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as <hl> craving <hl> (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]


Question: What is a contributing factor to Dukkha?

Answer: ignorance

The second truth is that the origin of dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by <hl> ignorance <hl> (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]


Question: The second truth is?

Answer: the origin of dukkha can be known

<hl> The second truth is that the origin of dukkha can be known . <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that <hl> the origin of dukkha can be known <hl>. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that <hl> the origin of dukkha can be known <hl> .


Question: The origin of dukkha is explained as craving conditioned by what?

Answer: ignorance

The second truth is that the origin of dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by <hl> ignorance <hl> (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]


Question: The root cause of dukkha is identified as ignorance of what?

Answer: true nature of things

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). <hl> On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things . <hl> The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the <hl> true nature of things <hl>. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the <hl> true nature of things <hl> .


Question: The third noble truth is that the complete cessation of what is possible?

Answer: dukkha

<hl> The second truth is that the origin of dukkha can be known. <hl> Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

The second truth is that the origin of <hl> dukkha <hl> can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]


Question: What is the fourth of the Buddha's Four Noble Truths?

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Answer: The Noble Eightfold Path

<hl> The Noble Eightfold Path —the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

<hl> The Noble Eightfold Path <hl>—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

<hl> The Noble Eightfold Path <hl> —the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha.


Question: What is the purpose of the Noble Eightfold Path?

Answer: lead to the cessation of dukkha

<hl> The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha . <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, <hl> lead to the cessation of dukkha <hl>. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, <hl> lead to the cessation of dukkha <hl> .


Question: What are the eight factors of the Noble Eightfold Path?

Answer: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration . <hl>

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: <hl> Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration <hl>.

These eight factors are: <hl> Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration <hl> .


Question: The Noble Eightfold Path is which of Buddha's Truths?

Answer: the fourth

<hl> The Noble Eightfold Path— the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—<hl> the fourth <hl> of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path— <hl> the fourth <hl> of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha.


Question: The fourth truth consists of how many factors?

Answer: Eight

<hl> The Noble Eight fold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble <hl> Eight <hl>fold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble <hl> Eight <hl> fold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha.


Question: What is the end goal of the Fourth Truth?

Answer: the cessation of dukkha

<hl> The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha . <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to <hl> the cessation of dukkha <hl>. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to <hl> the cessation of dukkha <hl> .


Question: What is one of the eight factors?

Answer: Right Action

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action , Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. <hl>

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, <hl> Right Action <hl>, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, <hl> Right Action <hl> , Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.


Question: The Noble Eightfold Path is which Noble Truth?

Answer: the fourth

<hl> The Noble Eightfold Path— the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—<hl> the fourth <hl> of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path— <hl> the fourth <hl> of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha.


Question: The noble Eightfold path is a set of how many inerconnected factors?

Answer: eight

<hl> The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of <hl> eight <hl> interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.


Question: When the eight factors are developed together, is leads to the cessation of what?

Answer: dukkha

<hl> The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha . <hl> These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of <hl> dukkha <hl>. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of <hl> dukkha <hl> .


Question: Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."?

Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

Answer: Ajahn Sucitto

<hl> Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." <hl> The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

<hl> Ajahn Sucitto <hl> describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.


Question: How are the eight factors of the Noble Eightfold Path to be understood?

Answer: as eight significant dimensions of one's behaviour

Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. <hl> Rather, they are understood as eight significant dimensions of one's behaviour —mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living. <hl>

Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood <hl> as eight significant dimensions of one's behaviour <hl>—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

Rather, they are understood <hl> as eight significant dimensions of one's behaviour <hl> —mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.


Question: What can one's behaviour be divided into?

Answer: mental, spoken, and bodily

Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. <hl> Rather, they are understood as eight significant dimensions of one's behaviour— mental, spoken, and bodily —that operate in dependence on one another; taken together, they define a complete path, or way of living. <hl>

Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—<hl> mental, spoken, and bodily <hl>—that operate in dependence on one another; taken together, they define a complete path, or way of living.

Rather, they are understood as eight significant dimensions of one's behaviour— <hl> mental, spoken, and bodily <hl> —that operate in dependence on one another; taken together, they define a complete path, or way of living.


Question: Who describes the path as "a mandala of interconnected factor that support and moderate each other"?

Answer: Ajahn Sucitto

<hl> Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." <hl> The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

<hl> Ajahn Sucitto <hl> describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.


Question: During his search for enlightenment, Gautama combined what teachings?

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

Answer: the yoga practice of his teacher Kalama with what later became known as "the immeasurables"

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables" .[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and <hl> equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined <hl> the yoga practice of his teacher Kalama with what later became known as "the immeasurables" <hl>.[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

While he searched for enlightenment, Gautama combined <hl> the yoga practice of his teacher Kalama with what later became known as "the immeasurables" <hl> .[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and


Question: What was the new kind of human invented by Gautama?

Answer: one without egotism

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism .[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] <hl> Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, <hl> one without egotism <hl>.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, <hl> one without egotism <hl> .[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5]


Question: What are the Four Immeasurable Minds also known as?

Answer: brahmaviharas, divine abodes, or simply as four immeasurables

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables .[web <hl> 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as <hl> brahmaviharas, divine abodes, or simply as four immeasurables <hl>.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as <hl> brahmaviharas, divine abodes, or simply as four immeasurables <hl> .[web


Question: What is the best known of the four immeasurables?

Answer: mettā or loving-kindness meditation

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". <hl> Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. <hl> "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, <hl> mettā or loving-kindness meditation <hl> is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]


Question: The Four Immeasurables are taught as a form of meditation that cultivates what?

Answer: wholesome attitudes towards all sentient beings

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". <hl> Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates " wholesome attitudes towards all sentient beings ."[web <hl> 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "<hl> wholesome attitudes towards all sentient beings <hl>."[web 6][web 7]

Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates " <hl> wholesome attitudes towards all sentient beings <hl> ."[web


Question: Gautama combined the yoga practice of what teacher?

Answer: Kalama

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] <hl> Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher <hl> Kalama <hl> with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]


Question: Gautama invented a new kind of human without what?

Answer: egotism

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism .[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] <hl> Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without <hl> egotism <hl>.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without <hl> egotism <hl> .[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5]


Question: What are the "four Immeasurable minds"?

Answer: love, compassion, joy, and equanimity

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity [full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] <hl> Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of <hl> love, compassion, joy, and equanimity <hl>[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of <hl> love, compassion, joy, and equanimity <hl> [full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5]


Question: Who calls the four immeasurable minds "four limitless ones"?

Answer: Pema Chödrön

<hl> While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". <hl> Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] <hl> Pema Chödrön <hl> calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]


Question: The Four Immeasurables are taught as a form of what?

Answer: meditation

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". <hl> Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings. <hl> "[web 6][web 7]

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness <hl> meditation <hl> is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]


Question: When did Gautama Buddha discover the Middle Way?

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:

Answer: prior to his enlightenment

<hl> An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment . <hl> The Middle Way has several definitions:

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha <hl> prior to his enlightenment <hl>. The Middle Way has several definitions:

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha <hl> prior to his enlightenment <hl> .


Question: An important guiding priciple of Buddhist practice is what?

Answer: the Middle Way

<hl> An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. <hl> The Middle Way has several definitions:

An important guiding principle of Buddhist practice is <hl> the Middle Way <hl> (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:


Question: Guatama discovered the middle path before his what?

Answer: enlightenment

<hl> An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment . <hl> The Middle Way has several definitions:

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his <hl> enlightenment <hl>. The Middle Way has several definitions:

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his <hl> enlightenment <hl> .