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101 | Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | Buddhists call anapanasati what? | 56d1c755e7d4791d0090217d | 785 | the Middle Way |
102 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | How old was Gautama when he sat under the Bodhi Tree? | 56d08c3c234ae51400d9c372 | 74 | 35 |
103 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What kind of tree was the Bodhi Tree? | 56d08c3c234ae51400d9c373 | 116 | Ficus religiosa |
104 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What did Gautama spend the rest of his life doing after reaching enlightenment? | 56d08c3c234ae51400d9c374 | 539 | he spent the rest of his life teaching the path of awakening he had discovered |
105 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | How old was the Buddha at the time of his death? | 56d08c3c234ae51400d9c375 | 713 | 80 |
106 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What is the south branch of the tree Gautama sat under called? | 56d08c3c234ae51400d9c376 | 843 | Jaya Sri Maha Bodhi |
107 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What was the tree called he sat under? | 56d1221517492d1400aaba32 | 116 | Ficus religiosa |
108 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What was the tree renamed that Gautama achieved enlightenment under? | 56d1221517492d1400aaba33 | 152 | Bodhi Tree |
109 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | At what age did Gautama come to pass? | 56d1221517492d1400aaba35 | 713 | 80 |
110 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | When he was 35 Gautama sat in meditation under what tree? | 56d1c8b3e7d4791d00902187 | 152 | Bodhi Tree |
111 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What type of tree was the Bodhi Tree? | 56d1c8b3e7d4791d00902188 | 116 | Ficus religiosa |
112 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What town was the Bodhi Tree in? | 56d1c8b3e7d4791d00902189 | 178 | Bodh Gaya |
113 | Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | The south branch of the original fig tree is known as? | 56d1c8b3e7d4791d0090218a | 843 | Jaya Sri Maha Bodhi |
114 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is samsara? | 56d08d0a234ae51400d9c37c | 39 | the continual repetitive cycle of birth and death |
115 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is avidya? | 56d08d0a234ae51400d9c37d | 462 | ignorance |
116 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is dukkha? | 56d08d0a234ae51400d9c37e | 505 | suffering, anxiety, dissatisfaction |
117 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Is liberation from samsara possible? | 56d08d0a234ae51400d9c37f | 543 | In the Buddhist view, liberation from samsara is possible by following the Buddhist path. |
118 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | The cycle of birth and death is called what in Buddhism? | 56d120b717492d1400aaba03 | 432 | Samsara |
119 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How many realms of existence are there in Buddhism? | 56d120b717492d1400aaba04 | 272 | six |
120 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | avidya is what kind of samsara? | 56d120b717492d1400aaba06 | 462 | ignorance |
121 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How can you be freed from samsara? | 56d120b717492d1400aaba07 | 601 | by following the Buddhist path |
122 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is samsara defined as? | 56d1c9c7e7d4791d00902199 | 39 | the continual repetitive cycle of birth and death |
123 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How many realms of existance are within the cycle of rebirths? | 56d1c9c7e7d4791d0090219a | 272 | six |
124 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Realms can be understood as physical realms of what type of states? | 56d1c9c7e7d4791d0090219b | 363 | psychological |
125 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Samsara is caused by what? | 56d1c9c7e7d4791d0090219c | 454 | avidya |
126 | Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | A person can get away from samsara by doing what? | 56d1c9c7e7d4791d0090219d | 604 | following the Buddhist path |
127 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What does the Sanskrit term Karma translate as? | 56d09f06234ae51400d9c3ca | 36 | action, work |
128 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is karma according to Buddhism? | 56d09f06234ae51400d9c3cb | 54 | the force that drives saṃsāra |
129 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is theavoidance of unwholesome actions and the cultivation of positive actions called? | 56d09f06234ae51400d9c3cc | 404 | sīla |
130 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What actions does karma refer to in Buddhism? | 56d09f06234ae51400d9c3cd | 445 | actions of body, speech or mind that spring from mental intent |
131 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the definition of Karma from Sanskrit? | 56d1247917492d1400aaba5c | 36 | action, work |
132 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the avoidance of bad acts called? | 56d1247917492d1400aaba5e | 404 | sīla |
133 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | Karma's actions come from what? | 56d1247917492d1400aaba5f | 509 | cetanā |
134 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the result of Karma called? | 56d1247917492d1400aaba60 | 568 | vipāka |
135 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is Karma? | 56d1caf1e7d4791d009021b9 | 54 | the force that drives saṃsāra |
136 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | Avoidance of unwholesome actions and use of positive actions is called what? | 56d1caf1e7d4791d009021bc | 404 | sīla |
137 | In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | what does vipaka mean? | 56d1caf1e7d4791d009021bd | 576 | result |
138 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma? | 56d0a077234ae51400d9c3d2 | 3 | Theravada Buddhism |
139 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts? | 56d0a077234ae51400d9c3d3 | 258 | the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra |
140 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism? | 56d0a077234ae51400d9c3d4 | 483 | Vajrayana |
141 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | According to Genshin, who has the power to destroy karma? | 56d0a077234ae51400d9c3d5 | 633 | Amitābha |
142 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | What Buddhism says that salvation is unattainable? | 56d125a117492d1400aaba7d | 3 | Theravada Buddhism |
143 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Who has the power to destroy bad karma? | 56d125a117492d1400aaba81 | 633 | Amitābha |
144 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | What type of sutra is the Lotus Sutra? | 56d1cc5ae7d4791d009021cc | 193 | Mahayana |
145 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Some mantras are used for cutting off what type of karma? | 56d1cc5ae7d4791d009021cd | 430 | negative |
146 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Who was the Japanese Pure Land teacher? | 56d1cc5ae7d4791d009021ce | 613 | Genshin |
147 | In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | According to Genshin, whats has the power to destroy karma? | 56d1cc5ae7d4791d009021cf | 633 | Amitābha |
148 | 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. | What is the process in which beings go through cycles of lifetimes as many forms of sentient life? | 56d0a1ea234ae51400d9c3da | 0 | Rebirth |
149 | 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. | Which doctrine denies the concept of a permanent self or soul? | 56d0a1ea234ae51400d9c3db | 167 | The doctrine of anattā (Sanskrit anātman) |
150 | 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. | In Buddhism, rebirth into consecutive lives is determined by what? | 56d0a1ea234ae51400d9c3dc | 708 | the laws of cause and effect |
151 | 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. | Sentient life according to Buddhism runs between what two points? | 56d1271017492d1400aaba9d | 141 | from conception to death. |
152 | 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. | The laws of cause and effect can also be called? | 56d1cda5e7d4791d009021ef | 738 | karma |
153 | 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. | What is the name for the process of a succession of lifetimes? | 56d1cda5e7d4791d009021f0 | 0 | Rebirth |
154 | 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. | What doctrine rejects the idea of permanent self? | 56d1cda5e7d4791d009021f1 | 496 | anatta |
155 | 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. | "dependent arising" is the meaning of what word? | 56d1cda5e7d4791d009021f2 | 654 | pratītyasamutpāda |
156 | 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. | Hinduism and Christianity use what term for a permanent self? | 56d1cda5e7d4791d009021f3 | 268 | eternal soul |
157 | 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. | Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who? | 56d0a257234ae51400d9c3e0 | 180 | skilled Buddhist practitioners known as anāgāmis (non-returners) |
158 | 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. | Rebirth into the formless realms can only be attained by who? | 56d0a257234ae51400d9c3e1 | 316 | those who can meditate on the arūpajhānas, the highest object of meditation |
159 | 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. | How many planes of existence are there? | 56d127f317492d1400aabab4 | 38 | 31 |
160 | 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. | What are the higher heavens called? | 56d127f317492d1400aabab5 | 143 | Pure Abodes |
161 | 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. | What are skilled Buddhists called? | 56d127f317492d1400aabab6 | 220 | anāgāmis |
162 | 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. | What is another name for Ārūpyadhātu? | 56d127f317492d1400aabab7 | 275 | formless realms |
163 | 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. | What is the highest object of meditation called? | 56d127f317492d1400aabab8 | 346 | arūpajhānas |
164 | 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. | How many planes of existence? | 56d1cf79e7d4791d00902207 | 38 | 31 |
165 | 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. | Skilled buddhist practictioners that can get to the higher heavens are known as what? | 56d1cf79e7d4791d00902209 | 220 | anāgāmis |
166 | 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. | What is the highest object of meditation? | 56d1cf79e7d4791d0090220a | 346 | arūpajhānas |
167 | 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. | What does arupyadhatu mean? | 56d1cf79e7d4791d0090220b | 275 | formless realms |
168 | 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] | There is a transitional state between one life and the next according to what branches of Buddhism? | 56d0a384234ae51400d9c3e4 | 13 | East Asian and Tibetan |
169 | 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] | What branch of Buddhism rejects that there is a transitional state between lives? | 56d0a384234ae51400d9c3e5 | 139 | Theravada |
170 | 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] | Passages in what teaching support the idea that the Buddha taught of a stage between lives? | 56d0a384234ae51400d9c3e6 | 206 | Samyutta Nikaya of the Pali Canon |
171 | 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] | What is the state called between lives? | 56d128f817492d1400aabae2 | 87 | bardo |
172 | 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] | Which major part of Buddhism rejects bardo? | 56d128f817492d1400aabae3 | 139 | Theravada |
173 | 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] | What book discusses bardo? | 56d128f817492d1400aabae4 | 206 | Samyutta Nikaya |
174 | 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] | Other than Tibetan Buddhism, what other Buddhism supports bardo? | 56d128f817492d1400aabae5 | 13 | East Asian |
175 | 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] | There is an intermediate state between one life and the next according to what Buddism? | 56d1d04ce7d4791d0090221b | 13 | East Asian and Tibetan |
176 | 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] | What type of Theravada rejects the intermediate state idea? | 56d1d04ce7d4791d0090221c | 130 | orthodox |
177 | 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] | Some passages of what Canon support the idea of intermediate stages? | 56d1d04ce7d4791d0090221d | 229 | Pali |
178 | 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] | What is considered to be central to the teachings of Buddhism? | 56d0a422234ae51400d9c3ea | 17 | the Four Noble Truths |
179 | 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] | What do the Four Noble Truths explain? | 56d0a422234ae51400d9c3eb | 188 | the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome |
180 | 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] | What teachings are the most important to Buddhism? | 56d12a0417492d1400aabb06 | 17 | the Four Noble Truths |
181 | 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] | What part of Dukkha deals with pain? | 56d12a0417492d1400aabb0a | 210 | suffering |
182 | 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] | What is considered central to the teachings of Buddhism? | 56d1d0bbe7d4791d00902227 | 21 | Four Noble Truths |
183 | 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] | The four truths explain the nature of what? | 56d1d0bbe7d4791d00902228 | 202 | dukkha |
184 | 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: | What does the first of the Four Noble Truths explain? | 56d0a458234ae51400d9c3ee | 25 | the nature of dukkha |
185 | 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: | What is Dukkha? | 56d0a458234ae51400d9c3ef | 80 | "suffering", "anxiety", "unsatisfactoriness", "unease", etc. |
186 | 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: | What does the first truth cover? | 56d131e817492d1400aabbe6 | 47 | Dukkha |
187 | 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: | What is another word for Dukkha? | 56d131e817492d1400aabbe7 | 81 | suffering |
188 | 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: | What is another nature of Dukkha? | 56d131e817492d1400aabbe8 | 94 | anxiety |
189 | 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: | How many aspects are there to Dukkha? | 56d131e817492d1400aabbe9 | 179 | three |
190 | 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: | Dukkha can be translated as what word in regards to unhappiness? | 56d131e817492d1400aabbea | 105 | unsatisfactoriness |
191 | 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: | Suffering, anxiety, unsatisfactoriness, and unease is the translation of what word? | 56d1d169e7d4791d00902235 | 47 | Dukkha |
192 | 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: | How many aspects does dukkha have? | 56d1d169e7d4791d00902236 | 179 | three |
193 | 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] | What does the second of the Four Noble Truths explain? | 56d0a5bf234ae51400d9c3f2 | 20 | that the origin of dukkha can be known |
194 | 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] | What is the origin of dukkha? | 56d0a5bf234ae51400d9c3f3 | 151 | craving (Pali: tanha) conditioned by ignorance (Pali: avijja) |
195 | 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] | What is the third of the Four Noble Truths explain? | 56d0a5bf234ae51400d9c3f4 | 360 | the complete cessation of dukkha is possible |
196 | 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] | What is the fourth of the Four Noble Truths explain? | 56d0a5bf234ae51400d9c3f5 | 433 | identifies a path to this cessation |
197 | 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] | What is the second truth? | 56d1341de7d4791d00901fe1 | 39 | dukkha can be known. |
198 | 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] | How is the meaning of Dukkha explained? | 56d1341de7d4791d00901fe2 | 151 | craving |
199 | 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] | What is a contributing factor to Dukkha? | 56d1341de7d4791d00901fe3 | 188 | ignorance |
200 | 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] | The second truth is? | 56d1d2c4e7d4791d00902243 | 25 | the origin of dukkha can be known |
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