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201 | 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 origin of dukkha is explained as craving conditioned by what? | 56d1d2c4e7d4791d00902244 | 188 | ignorance |
202 | 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 root cause of dukkha is identified as ignorance of what? | 56d1d2c4e7d4791d00902245 | 307 | true nature of things |
203 | 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 third noble truth is that the complete cessation of what is possible? | 56d1d2c4e7d4791d00902246 | 39 | dukkha |
204 | 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. | What is the fourth of the Buddha's Four Noble Truths? | 56d0a745234ae51400d9c3fa | 0 | The Noble Eightfold Path |
205 | 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. | What is the purpose of the Noble Eightfold Path? | 56d0a745234ae51400d9c3fb | 160 | lead to the cessation of dukkha |
206 | 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. | What are the eight factors of the Noble Eightfold Path? | 56d0a745234ae51400d9c3fc | 218 | Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration |
207 | 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. | The Noble Eightfold Path is which of Buddha's Truths? | 56d1358ee7d4791d00902007 | 25 | the fourth |
208 | 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. | The fourth truth consists of how many factors? | 56d1358ee7d4791d00902008 | 10 | Eight |
209 | 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. | What is the end goal of the Fourth Truth? | 56d1358ee7d4791d00902009 | 168 | the cessation of dukkha |
210 | 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. | What is one of the eight factors? | 56d1358ee7d4791d0090200a | 305 | Right Action |
211 | 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. | The Noble Eightfold Path is which Noble Truth? | 56d1d3e4e7d4791d0090225b | 25 | the fourth |
212 | 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. | The noble Eightfold path is a set of how many inerconnected factors? | 56d1d3e4e7d4791d0090225c | 86 | eight |
213 | 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. | When the eight factors are developed together, is leads to the cessation of what? | 56d1d3e4e7d4791d0090225d | 185 | dukkha |
214 | 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. | Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."? | 56d0a894234ae51400d9c400 | 0 | Ajahn Sucitto |
215 | 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. | How are the eight factors of the Noble Eightfold Path to be understood? | 56d0a895234ae51400d9c401 | 269 | as eight significant dimensions of one's behaviour |
216 | 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. | What can one's behaviour be divided into? | 56d1d4cce7d4791d00902270 | 320 | mental, spoken, and bodily |
217 | 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. | Who describes the path as "a mandala of interconnected factor that support and moderate each other"? | 56d1d4cce7d4791d00902271 | 0 | Ajahn Sucitto |
218 | 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] | During his search for enlightenment, Gautama combined what teachings? | 56d0a987234ae51400d9c404 | 54 | the yoga practice of his teacher Kalama with what later became known as "the immeasurables" |
219 | 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] | What was the new kind of human invented by Gautama? | 56d0a987234ae51400d9c405 | 209 | one without egotism |
220 | 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] | What are the Four Immeasurable Minds also known as? | 56d0a987234ae51400d9c406 | 387 | brahmaviharas, divine abodes, or simply as four immeasurables |
221 | 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] | What is the best known of the four immeasurables? | 56d0a987234ae51400d9c407 | 521 | mettā or loving-kindness meditation |
222 | 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] | The Four Immeasurables are taught as a form of meditation that cultivates what? | 56d0a987234ae51400d9c408 | 666 | wholesome attitudes towards all sentient beings |
223 | 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] | Gautama combined the yoga practice of what teacher? | 56d1d5e8e7d4791d0090227f | 87 | Kalama |
224 | 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] | Gautama invented a new kind of human without what? | 56d1d5e8e7d4791d00902280 | 221 | egotism |
225 | 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] | What are the "four Immeasurable minds"? | 56d1d5e8e7d4791d00902281 | 309 | love, compassion, joy, and equanimity |
226 | 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] | Who calls the four immeasurable minds "four limitless ones"? | 56d1d5e8e7d4791d00902282 | 457 | Pema Chödrön |
227 | 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] | The Four Immeasurables are taught as a form of what? | 56d1d5e8e7d4791d00902283 | 546 | meditation |
228 | 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: | When did Gautama Buddha discover the Middle Way? | 56d0a9c3234ae51400d9c40e | 144 | prior to his enlightenment |
229 | 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: | An important guiding priciple of Buddhist practice is what? | 56d1d643e7d4791d00902289 | 55 | the Middle Way |
230 | 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: | Guatama discovered the middle path before his what? | 56d1d643e7d4791d0090228a | 157 | enlightenment |
231 | Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice. | What are some of the theories and philosophies produced by Buddhist scholars? | 56d0aa5a234ae51400d9c410 | 123 | Abhidharma, Buddhist philosophy and Reality in Buddhism |
232 | Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice. | Does Buddhism encourage or discourage doctrinal studies? | 56d0aa5a234ae51400d9c411 | 181 | Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice. |
233 | Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice. | Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism? | 56d1d6fae7d4791d0090228d | 0 | Buddhist scholars |
234 | Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice. | Some schools within Buddhism discourage what type of study? | 56d1d6fae7d4791d0090228e | 217 | doctrinal |
235 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | What is the goal of the Buddhist path? | 56d0ac6c234ae51400d9c414 | 15 | liberation |
236 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | Upon awakening to the true nature of the self, what is one is liberated from? | 56d0ac6c234ae51400d9c415 | 331 | suffering (dukkha) and the cycle of incessant rebirths (saṃsāra) |
237 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | Liberation is know as what? | 56d1d7cbe7d4791d00902291 | 27 | nirvāṇa |
238 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | What is the goal of the buddhist path? | 56d1d7cbe7d4791d00902292 | 27 | nirvāṇa |
239 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | In awakening to the true nature of the self, one no longer care about what? | 56d1d7cbe7d4791d00902293 | 288 | objects |
240 | The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence. | Buddha recommended viewing thing by how many marks of existence? | 56d1d7cbe7d4791d00902294 | 472 | three |
241 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | What is the meaning of impermanence in Buddhism? | 56d0b63c234ae51400d9c418 | 63 | all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent |
242 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | According to the Buddhist doctrine of impermanence, how does life express impermanence? | 56d0b63c234ae51400d9c419 | 609 | in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss |
243 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | Why is attachment to things futile? | 56d0b63c234ae51400d9c41a | 720 | because things are impermanent |
244 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | What is in a constant flux? | 56d1e224e7d4791d0090233a | 175 | Everything |
245 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | Everything is continuously coming into being and what? | 56d1e224e7d4791d0090233b | 440 | ceasing to be |
246 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | The cycle of rebirth is also called what? | 56d1e224e7d4791d0090233c | 653 | saṃsāra |
247 | Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha). | According to doctrine, because all thing don't last, attachment can lead to what? | 56d1e224e7d4791d0090233d | 794 | suffering |
248 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | The term dukkha corresponds to what English terms? | 56d0b98f234ae51400d9c41e | 163 | suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration |
249 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term? | 56d0b98f234ae51400d9c41f | 402 | disquietude |
250 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | Buddhism seeks to be neither pessimistic or optimistic, but what? | 56d0b98f234ae51400d9c420 | 683 | realistic |
251 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | Suffering is a central concept in what? | 56d1e3efe7d4791d00902343 | 82 | Buddhism |
252 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | The philosophical meaning of suffering is close what term? | 56d1e3efe7d4791d00902344 | 402 | disquietude |
253 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | The condition of being disturbed is what? | 56d1e3efe7d4791d00902345 | 402 | disquietude |
254 | Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8] | In translation what term is often left untranslated to keep of fuller definition? | 56d1e3efe7d4791d00902346 | 23 | dukkha |
255 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | What is the third mark of existence in Buddhism? | 56d0bb66234ae51400d9c424 | 0 | Not-self (Pāli: anatta; Sanskrit: anātman) |
256 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what? | 56d0bb66234ae51400d9c425 | 315 | suffering |
257 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | What was the answer given when the Buddha was asked if the body is the same as the self? | 56d0bb66234ae51400d9c426 | 537 | the Buddha refused to answer |
258 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | What is the conclusion that one comes to when analyzing the changing physical and mental components or person or thing? | 56d0bb66234ae51400d9c427 | 717 | neither the respective parts nor the person as a whole comprise a self |
259 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | What is the 3rd mark of existence? | 56d1e4f7e7d4791d00902391 | 0 | Not-self |
260 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | In what form is anatta not meant as a metaphysical assertion? | 56d1e4f7e7d4791d00902392 | 214 | Nikayas |
261 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | Buddha rejected the assertion "I have a Self" and what other related assertion? | 56d1e4f7e7d4791d00902393 | 411 | "I have no Self" |
262 | Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. | What is the term for constantly changing physical and mental parts? | 56d1e4f7e7d4791d00902394 | 638 | skandhas |
263 | The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency". | What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect? | 56d0bc53234ae51400d9c42c | 16 | pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) |
264 | The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency". | Translated into English, what does pratītyasamutpāda mean? | 56d0bc53234ae51400d9c42d | 310 | "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency" |
265 | The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency". | The doctrine of pratityasumatupada is a important part of what type of metaphysics? | 56d1e7abe7d4791d00902407 | 153 | Buddhist |
266 | The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10] | What is the most common application of the concept of pratītyasamutpāda? | 56d0bc8f234ae51400d9c430 | 66 | the scheme of Twelve Nidānas |
267 | The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10] | What does the scheme of Twelve Nidānas explain? | 56d0bc8f234ae51400d9c431 | 177 | the continuation of the cycle of suffering and rebirth (saṃsāra) in detail. |
268 | The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10] | An application of the idea of pratityasamutpada is the scheme of what? | 56d1e81be7d4791d00902429 | 80 | Twelve Nidānas |
269 | The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10] | What doe nidana mean? | 56d1e81be7d4791d0090242a | 124 | cause, foundation, source or origin |
270 | The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next: | What describes the connection between the conditions of cyclic existence? | 56d0bcc5234ae51400d9c434 | 0 | The Twelve Nidānas |
271 | The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next: | What describes the causal connection between the subsequent conditions of cyclic existance? | 56d1e851e7d4791d00902443 | 0 | The Twelve Nidānas |
272 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | How are sentient beings freed from suffering? | 56d0bd38234ae51400d9c436 | 105 | by attaining Nirvana |
273 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | What is the first Nidāna? | 56d0bd38234ae51400d9c437 | 164 | ignorance |
274 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | The absence of ignorance leads to what? | 56d0bd38234ae51400d9c438 | 183 | the absence of the others |
275 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | Who always suffers throughout samsara? | 56d1e8c3e7d4791d00902463 | 0 | Sentient beings |
276 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | What is suffering also called? | 56d1e8c3e7d4791d00902464 | 97 | dukkha |
277 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | How do you free yourself of dukkha? | 56d1e8c3e7d4791d00902465 | 108 | attaining Nirvana |
278 | Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. | What is the first Nidana? | 56d1e8c3e7d4791d00902466 | 164 | ignorance |
279 | Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. | Nagarjuna's main contribution was the exposition of the concept of what? | 56d1e9ace7d4791d009024b2 | 274 | śūnyatā |
280 | Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. | What does sunyata mean? | 56d1e9ace7d4791d009024b3 | 287 | emptiness |
281 | Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. | Nagarjuna said that sentient beings are empty of what? | 56d1e9ace7d4791d009024b4 | 643 | ātman |
282 | Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system. | What does dharmas mean? | 56d1e9ace7d4791d009024b5 | 654 | phenomena |
283 | Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition. | What teaching were criticized by Nagarjuna? | 56d1eab6e7d4791d00902515 | 0 | Sarvastivada teachings |
284 | Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition. | What scholars reformed Sarvastivada teachings? | 56d1eab6e7d4791d00902516 | 96 | Vasubandhu and Asanga |
285 | Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition. | What is the doctrine that says that the mind and only the mind are real? | 56d1eab6e7d4791d00902517 | 396 | cittamatra |
286 | Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition. | What Yogacarins asserted that the mind was not truly existent? | 56d1eab6e7d4791d00902518 | 96 | Vasubandhu and Asanga |
287 | Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts. | What does tathagatagarbha mean? | 56d1ebdfe7d4791d00902577 | 124 | Buddha-nature |
288 | Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts. | what does prajnaparamita mean? | 56d1ebdfe7d4791d00902578 | 75 | perfected spiritual insight |
289 | Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts. | According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind? | 56d1ebdfe7d4791d00902579 | 374 | Sakya |
290 | Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts. | According to what school does it refer to the innate qualities of the mind that express themselves as omniscience? | 56d1ebdfe7d4791d0090257a | 732 | Jonang |
291 | Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts. | What type of sutras were generally ignored in india? | 56d1ebdfe7d4791d0090257b | 139 | tathāgatagarbha |
292 | Nirvana (Sanskrit; Pali: "Nibbāna") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra)), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved nirvana, including the Buddha, is arahant. | What term means cessation? | 56d1ec45e7d4791d00902581 | 0 | Nirvana |
293 | Nirvana (Sanskrit; Pali: "Nibbāna") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra)), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved nirvana, including the Buddha, is arahant. | What term means awakening? | 56d1ec45e7d4791d00902582 | 307 | nirvana |
294 | Nirvana (Sanskrit; Pali: "Nibbāna") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra)), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved nirvana, including the Buddha, is arahant. | What is the term for someone who has achieved nirvana? | 56d1ec45e7d4791d00902583 | 341 | arahant |
295 | Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion: | What is the term applied to the experience of the awakening of arahants? | 56d1ece4e7d4791d00902587 | 0 | Bodhi |
296 | Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion: | In early Buddhism Bodhi used a meaning synonymous to what word? | 56d1ece4e7d4791d00902588 | 269 | nirvana |
297 | Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion: | What is the term for greed or craving? | 56d1ece4e7d4791d00902589 | 374 | raga |
298 | Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion: | what is the word for hate or aversion? | 56d1ece4e7d4791d0090258a | 405 | dosa |
299 | Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion: | What does moha mean? | 56d1ece4e7d4791d0090258b | 445 | delusion |
300 | Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to delusion, while the bodhisattva not only achieves nirvana but full liberation from delusion as well. He thus attains bodhi and becomes a buddha. In Theravada Buddhism, bodhi and nirvana carry the same meaning as in the early texts, that of being freed from greed, hate and delusion. | What has achieved nirvana and also liberation from delusion? | 56d1ee4ae7d4791d00902591 | 130 | bodhisattva |
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