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What did Gautama do after learning about the outside world?
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<text>What did Gautama do after learning about the outside world?</text><reasoning>Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.</reasoning><output>abandon royal life</output>
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Suddhodana wanted his son to become what?
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<text>Suddhodana wanted his son to become what?</text><reasoning>Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.</reasoning><output>a king</output>
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At what age did Gautama venture out from the palace area?
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<text>At what age did Gautama venture out from the palace area?</text><reasoning>Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.</reasoning><output>29</output>
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How many "sights" did Gautama have that are well known?
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<text>How many "sights" did Gautama have that are well known?</text><reasoning>Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.</reasoning><output>four</output>
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Gautama encountered an old man, a sick man, a holy man, and a what?
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<text>Gautama encountered an old man, a sick man, a holy man, and a what?</text><reasoning>Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.</reasoning><output>corpse</output>
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What is characterized by the deep truts in the "other-power" of Amitabha Buddha
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<text>What is characterized by the deep truts in the "other-power" of Amitabha Buddha</text><reasoning>The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.</reasoning><output>Pure Land</output>
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What is perhaps the most faith-oriented for of Buddhism?
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<text>What is perhaps the most faith-oriented for of Buddhism?</text><reasoning>The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.</reasoning><output>Pure Land</output>
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What Buddha vowed to rescue all beings from samsaric suffering?
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<text>What Buddha vowed to rescue all beings from samsaric suffering?</text><reasoning>The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.</reasoning><output>Amitabha</output>
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Who said "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death."?
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<text>Who said "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death."?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>Michael Carrithers</output>
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What are some of the outlines of life?
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<text>What are some of the outlines of life?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>birth, maturity, renunciation</output>
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Who wrote a biography of Buddha?
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<text>Who wrote a biography of Buddha?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>Karen Armstrong</output>
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What do some say is Buddha's real name?
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<text>What do some say is Buddha's real name?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>Siddhatta Gotama</output>
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What are the helpers called that helped Buddha?
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<text>What are the helpers called that helped Buddha?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>disciples</output>
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Who believes "the outline of the life must be true" in reference to Buddha?
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<text>Who believes "the outline of the life must be true" in reference to Buddha?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>Michael Carrithers</output>
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Karen Armstrong wrote a biography on who?
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<text>Karen Armstrong wrote a biography on who?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>the Buddha</output>
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Karen Armstrong has said that we can be confident who existed?
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<text>Karen Armstrong has said that we can be confident who existed?</text><reasoning>According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss]</reasoning><output>Siddhatta Gotama</output>
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What is samsara?
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<text>What is samsara?</text><reasoning>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.</reasoning><output>the continual repetitive cycle of birth and death</output>
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What is avidya?
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<text>What is avidya?</text><reasoning>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.</reasoning><output>ignorance</output>
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What is dukkha?
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<text>What is dukkha?</text><reasoning>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.</reasoning><output>suffering, anxiety, dissatisfaction</output>
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Is liberation from samsara possible?
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<text>Is liberation from samsara possible?</text><reasoning>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.</reasoning><output>In the Buddhist view, liberation from samsara is possible by following the Buddhist path.</output>
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The cycle of birth and death is called what in Buddhism?
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<text>The cycle of birth and death is called what in Buddhism?</text><reasoning>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.</reasoning><output>Samsara</output>
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How many realms of existence are there in Buddhism?
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<text>How many realms of existence are there in Buddhism?</text><reasoning>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.</reasoning><output>six</output>
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avidya is what kind of samsara?
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<text>avidya is what kind of samsara?</text><reasoning>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.</reasoning><output>ignorance</output>
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How can you be freed from samsara?
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<text>How can you be freed from samsara?</text><reasoning>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.</reasoning><output>by following the Buddhist path</output>
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What is samsara defined as?
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<text>What is samsara defined as?</text><reasoning>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.</reasoning><output>the continual repetitive cycle of birth and death</output>
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How many realms of existance are within the cycle of rebirths?
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<text>How many realms of existance are within the cycle of rebirths?</text><reasoning>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.</reasoning><output>six</output>
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Realms can be understood as physical realms of what type of states?
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<text>Realms can be understood as physical realms of what type of states?</text><reasoning>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.</reasoning><output>psychological</output>
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Samsara is caused by what?
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<text>Samsara is caused by what?</text><reasoning>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.</reasoning><output>avidya</output>
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A person can get away from samsara by doing what?
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<text>A person can get away from samsara by doing what?</text><reasoning>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.</reasoning><output>following the Buddhist path</output>
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Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."?
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<text>Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."?</text><reasoning>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.</reasoning><output>Ajahn Sucitto</output>
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How are the eight factors of the Noble Eightfold Path to be understood?
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<text>How are the eight factors of the Noble Eightfold Path to be understood?</text><reasoning>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.</reasoning><output>as eight significant dimensions of one's behaviour</output>
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What can one's behaviour be divided into?
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<text>What can one's behaviour be divided into?</text><reasoning>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.</reasoning><output>mental, spoken, and bodily</output>
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Who describes the path as "a mandala of interconnected factor that support and moderate each other"?
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<text>Who describes the path as "a mandala of interconnected factor that support and moderate each other"?</text><reasoning>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.</reasoning><output>Ajahn Sucitto</output>
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There is a transitional state between one life and the next according to what branches of Buddhism?
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<text>There is a transitional state between one life and the next according to what branches of Buddhism?</text><reasoning>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]</reasoning><output>East Asian and Tibetan</output>
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What branch of Buddhism rejects that there is a transitional state between lives?
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<text>What branch of Buddhism rejects that there is a transitional state between lives?</text><reasoning>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]</reasoning><output>Theravada</output>
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Passages in what teaching support the idea that the Buddha taught of a stage between lives?
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<text>Passages in what teaching support the idea that the Buddha taught of a stage between lives?</text><reasoning>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]</reasoning><output>Samyutta Nikaya of the Pali Canon</output>
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What is the state called between lives?
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<text>What is the state called between lives?</text><reasoning>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]</reasoning><output>bardo</output>
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Which major part of Buddhism rejects bardo?
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<text>Which major part of Buddhism rejects bardo?</text><reasoning>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]</reasoning><output>Theravada</output>
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What book discusses bardo?
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<text>What book discusses bardo?</text><reasoning>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]</reasoning><output>Samyutta Nikaya</output>
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Other than Tibetan Buddhism, what other Buddhism supports bardo?
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<text>Other than Tibetan Buddhism, what other Buddhism supports bardo?</text><reasoning>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]</reasoning><output>East Asian</output>
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There is an intermediate state between one life and the next according to what Buddism?
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<text>There is an intermediate state between one life and the next according to what Buddism?</text><reasoning>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]</reasoning><output>East Asian and Tibetan</output>
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What type of Theravada rejects the intermediate state idea?
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<text>What type of Theravada rejects the intermediate state idea?</text><reasoning>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]</reasoning><output>orthodox</output>
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Some passages of what Canon support the idea of intermediate stages?
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<text>Some passages of what Canon support the idea of intermediate stages?</text><reasoning>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]</reasoning><output>Pali</output>
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What are some of the theories and philosophies produced by Buddhist scholars?
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<text>What are some of the theories and philosophies produced by Buddhist scholars?</text><reasoning>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.</reasoning><output>Abhidharma, Buddhist philosophy and Reality in Buddhism</output>
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Does Buddhism encourage or discourage doctrinal studies?
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<text>Does Buddhism encourage or discourage doctrinal studies?</text><reasoning>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.</reasoning><output>Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice.</output>
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Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism?
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<text>Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism?</text><reasoning>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.</reasoning><output>Buddhist scholars</output>
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Some schools within Buddhism discourage what type of study?
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<text>Some schools within Buddhism discourage what type of study?</text><reasoning>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.</reasoning><output>doctrinal</output>
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What overabundance of themes did Kanye criticize early in his career?
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<text>What overabundance of themes did Kanye criticize early in his career?</text><reasoning>West's middle-class background, flamboyant fashion sense and outspokenness have additionally set him apart from other rappers. Early in his career, he was among the first rappers to publicly criticize the preponderance of homophobia in hip hop. The sales competition between rapper 50 Cent's Curtis and West's Graduation altered the direction of hip hop and helped pave the way for new rappers who did not follow the hardcore-gangster mold. Rosie Swash of The Guardian viewed the sales competition as a historical moment in hip-hop, because it "highlighted the diverging facets of hip-hop in the last decade; the former was gangsta rap for the noughties, while West was the thinking man's alternative." Rolling Stone credited West with transforming hip hop's mainstream, "establishing a style of introspective yet glossy rap [...]", and called him "as interesting and complicated a pop star as the 2000s produced—a rapper who mastered, upped and moved beyond the hip-hop game, a producer who created a signature sound and then abandoned it to his imitators, a flashy, free-spending sybarite with insightful things to say about college, culture and economics, an egomaniac with more than enough artistic firepower to back it up." His 2008 album 808s & Heartbreak polarized both listeners and critics upon its release, but was commercially successful and impacted hip hop and pop stylistically, as it laid the groundwork for a new wave of artists who generally eschewed typical rap braggadocio for intimate subject matter and introspection, including Frank Ocean, The Weeknd, Drake, Future, Kid Cudi, Childish Gambino, Lil Durk, Chief Keef, and Soulja Boy. According to Ben Detrick of XXL magazine, West effectively led a new wave of artists, including Kid Cudi, Wale, Lupe Fiasco, Kidz in the Hall, and Drake, who lacked the interest or ability to rap about gunplay or drug-dealing.</reasoning><output>homophobia in hip hop</output>
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The shift away from what genre of rap is Kanye credited for?
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<text>The shift away from what genre of rap is Kanye credited for?</text><reasoning>West's middle-class background, flamboyant fashion sense and outspokenness have additionally set him apart from other rappers. Early in his career, he was among the first rappers to publicly criticize the preponderance of homophobia in hip hop. The sales competition between rapper 50 Cent's Curtis and West's Graduation altered the direction of hip hop and helped pave the way for new rappers who did not follow the hardcore-gangster mold. Rosie Swash of The Guardian viewed the sales competition as a historical moment in hip-hop, because it "highlighted the diverging facets of hip-hop in the last decade; the former was gangsta rap for the noughties, while West was the thinking man's alternative." Rolling Stone credited West with transforming hip hop's mainstream, "establishing a style of introspective yet glossy rap [...]", and called him "as interesting and complicated a pop star as the 2000s produced—a rapper who mastered, upped and moved beyond the hip-hop game, a producer who created a signature sound and then abandoned it to his imitators, a flashy, free-spending sybarite with insightful things to say about college, culture and economics, an egomaniac with more than enough artistic firepower to back it up." His 2008 album 808s & Heartbreak polarized both listeners and critics upon its release, but was commercially successful and impacted hip hop and pop stylistically, as it laid the groundwork for a new wave of artists who generally eschewed typical rap braggadocio for intimate subject matter and introspection, including Frank Ocean, The Weeknd, Drake, Future, Kid Cudi, Childish Gambino, Lil Durk, Chief Keef, and Soulja Boy. According to Ben Detrick of XXL magazine, West effectively led a new wave of artists, including Kid Cudi, Wale, Lupe Fiasco, Kidz in the Hall, and Drake, who lacked the interest or ability to rap about gunplay or drug-dealing.</reasoning><output>gangsta rap</output>
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What kind of background did Kanye West grow up in?
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<text>What kind of background did Kanye West grow up in?</text><reasoning>West's middle-class background, flamboyant fashion sense and outspokenness have additionally set him apart from other rappers. Early in his career, he was among the first rappers to publicly criticize the preponderance of homophobia in hip hop. The sales competition between rapper 50 Cent's Curtis and West's Graduation altered the direction of hip hop and helped pave the way for new rappers who did not follow the hardcore-gangster mold. Rosie Swash of The Guardian viewed the sales competition as a historical moment in hip-hop, because it "highlighted the diverging facets of hip-hop in the last decade; the former was gangsta rap for the noughties, while West was the thinking man's alternative." Rolling Stone credited West with transforming hip hop's mainstream, "establishing a style of introspective yet glossy rap [...]", and called him "as interesting and complicated a pop star as the 2000s produced—a rapper who mastered, upped and moved beyond the hip-hop game, a producer who created a signature sound and then abandoned it to his imitators, a flashy, free-spending sybarite with insightful things to say about college, culture and economics, an egomaniac with more than enough artistic firepower to back it up." His 2008 album 808s & Heartbreak polarized both listeners and critics upon its release, but was commercially successful and impacted hip hop and pop stylistically, as it laid the groundwork for a new wave of artists who generally eschewed typical rap braggadocio for intimate subject matter and introspection, including Frank Ocean, The Weeknd, Drake, Future, Kid Cudi, Childish Gambino, Lil Durk, Chief Keef, and Soulja Boy. According to Ben Detrick of XXL magazine, West effectively led a new wave of artists, including Kid Cudi, Wale, Lupe Fiasco, Kidz in the Hall, and Drake, who lacked the interest or ability to rap about gunplay or drug-dealing.</reasoning><output>middle-class</output>
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Who did Kanye West have a sales competition with during his album release of Graduation?
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<text>Who did Kanye West have a sales competition with during his album release of Graduation?</text><reasoning>West's middle-class background, flamboyant fashion sense and outspokenness have additionally set him apart from other rappers. Early in his career, he was among the first rappers to publicly criticize the preponderance of homophobia in hip hop. The sales competition between rapper 50 Cent's Curtis and West's Graduation altered the direction of hip hop and helped pave the way for new rappers who did not follow the hardcore-gangster mold. Rosie Swash of The Guardian viewed the sales competition as a historical moment in hip-hop, because it "highlighted the diverging facets of hip-hop in the last decade; the former was gangsta rap for the noughties, while West was the thinking man's alternative." Rolling Stone credited West with transforming hip hop's mainstream, "establishing a style of introspective yet glossy rap [...]", and called him "as interesting and complicated a pop star as the 2000s produced—a rapper who mastered, upped and moved beyond the hip-hop game, a producer who created a signature sound and then abandoned it to his imitators, a flashy, free-spending sybarite with insightful things to say about college, culture and economics, an egomaniac with more than enough artistic firepower to back it up." His 2008 album 808s & Heartbreak polarized both listeners and critics upon its release, but was commercially successful and impacted hip hop and pop stylistically, as it laid the groundwork for a new wave of artists who generally eschewed typical rap braggadocio for intimate subject matter and introspection, including Frank Ocean, The Weeknd, Drake, Future, Kid Cudi, Childish Gambino, Lil Durk, Chief Keef, and Soulja Boy. According to Ben Detrick of XXL magazine, West effectively led a new wave of artists, including Kid Cudi, Wale, Lupe Fiasco, Kidz in the Hall, and Drake, who lacked the interest or ability to rap about gunplay or drug-dealing.</reasoning><output>50 Cent</output>
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Who said that Kanye West effectively led a new wave of artists that weren't only interested in rapping about gunplay or drug dealing?
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<text>Who said that Kanye West effectively led a new wave of artists that weren't only interested in rapping about gunplay or drug dealing?</text><reasoning>West's middle-class background, flamboyant fashion sense and outspokenness have additionally set him apart from other rappers. Early in his career, he was among the first rappers to publicly criticize the preponderance of homophobia in hip hop. The sales competition between rapper 50 Cent's Curtis and West's Graduation altered the direction of hip hop and helped pave the way for new rappers who did not follow the hardcore-gangster mold. Rosie Swash of The Guardian viewed the sales competition as a historical moment in hip-hop, because it "highlighted the diverging facets of hip-hop in the last decade; the former was gangsta rap for the noughties, while West was the thinking man's alternative." Rolling Stone credited West with transforming hip hop's mainstream, "establishing a style of introspective yet glossy rap [...]", and called him "as interesting and complicated a pop star as the 2000s produced—a rapper who mastered, upped and moved beyond the hip-hop game, a producer who created a signature sound and then abandoned it to his imitators, a flashy, free-spending sybarite with insightful things to say about college, culture and economics, an egomaniac with more than enough artistic firepower to back it up." His 2008 album 808s & Heartbreak polarized both listeners and critics upon its release, but was commercially successful and impacted hip hop and pop stylistically, as it laid the groundwork for a new wave of artists who generally eschewed typical rap braggadocio for intimate subject matter and introspection, including Frank Ocean, The Weeknd, Drake, Future, Kid Cudi, Childish Gambino, Lil Durk, Chief Keef, and Soulja Boy. According to Ben Detrick of XXL magazine, West effectively led a new wave of artists, including Kid Cudi, Wale, Lupe Fiasco, Kidz in the Hall, and Drake, who lacked the interest or ability to rap about gunplay or drug-dealing.</reasoning><output>Ben Detrick</output>
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What describes the connection between the conditions of cyclic existence?
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<text>What describes the connection between the conditions of cyclic existence?</text><reasoning>The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:</reasoning><output>The Twelve Nidānas</output>
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What describes the causal connection between the subsequent conditions of cyclic existance?
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<text>What describes the causal connection between the subsequent conditions of cyclic existance?</text><reasoning>The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:</reasoning><output>The Twelve Nidānas</output>
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What term is used for the complete nirvana attained by the arahant at death?
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<text>What term is used for the complete nirvana attained by the arahant at death?</text><reasoning>The term parinirvana is also encountered in Buddhism, and this generally refers to the complete nirvana attained by the arahant at the moment of death, when the physical body expires.</reasoning><output>parinirvana</output>
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What is the goal of the Buddhist path?
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<text>What is the goal of the Buddhist path?</text><reasoning>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.</reasoning><output>liberation</output>
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Upon awakening to the true nature of the self, what is one is liberated from?
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<text>Upon awakening to the true nature of the self, what is one is liberated from?</text><reasoning>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.</reasoning><output>suffering (dukkha) and the cycle of incessant rebirths (saṃsāra)</output>
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In awakening to the true nature of the self, one no longer care about what?
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<text>In awakening to the true nature of the self, one no longer care about what?</text><reasoning>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.</reasoning><output>objects</output>
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Buddha recommended viewing thing by how many marks of existence?
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<text>Buddha recommended viewing thing by how many marks of existence?</text><reasoning>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.</reasoning><output>three</output>
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What was the first thing Gautama did on his spiritual quest?
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<text>What was the first thing Gautama did on his spiritual quest?</text><reasoning>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]</reasoning><output>went to study with famous religious teachers of the day</output>
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What is the path of moderation between the extremes of self-indulgence and self-mortification called?
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<text>What is the path of moderation between the extremes of self-indulgence and self-mortification called?</text><reasoning>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]</reasoning><output>the Middle Way</output>
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What are some of the practices Gautama underwent on his quest?
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<text>What are some of the practices Gautama underwent on his quest?</text><reasoning>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]</reasoning><output>prolonged fasting, breath-holding, and exposure to pain</output>
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What was the first skill Gautama learnt?
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<text>What was the first skill Gautama learnt?</text><reasoning>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]</reasoning><output>meditation</output>
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What almost killed Gautama in his pursuit?
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<text>What almost killed Gautama in his pursuit?</text><reasoning>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]</reasoning><output>asceticism</output>
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What did he receive from the locals that changed his approach?
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<text>What did he receive from the locals that changed his approach?</text><reasoning>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]</reasoning><output>milk and rice</output>
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What is the path of moderation called he followed?
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<text>What is the path of moderation called he followed?</text><reasoning>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]</reasoning><output>Middle Way</output>
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Gautama didn't like the religious teaching he initially found because of why?
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<text>Gautama didn't like the religious teaching he initially found because of why?</text><reasoning>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]</reasoning><output>they did not provide a permanent end to suffering</output>
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What did Gautama accept from a village girl?
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<text>What did Gautama accept from a village girl?</text><reasoning>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]</reasoning><output>milk and rice</output>
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Gautama devoted himself to what type of meditation?
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<text>Gautama devoted himself to what type of meditation?</text><reasoning>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]</reasoning><output>anapanasati</output>
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Buddhists call anapanasati what?
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<text>Buddhists call anapanasati what?</text><reasoning>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]</reasoning><output>the Middle Way</output>
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In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma?
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<text>In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma?</text><reasoning>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.</reasoning><output>Theravada Buddhism</output>
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In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts?
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<text>In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts?</text><reasoning>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.</reasoning><output>the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra</output>
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The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism?
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<text>The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism?</text><reasoning>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.</reasoning><output>Vajrayana</output>
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According to Genshin, who has the power to destroy karma?
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<text>According to Genshin, who has the power to destroy karma?</text><reasoning>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.</reasoning><output>Amitābha</output>
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What Buddhism says that salvation is unattainable?
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<text>What Buddhism says that salvation is unattainable?</text><reasoning>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.</reasoning><output>Theravada Buddhism</output>
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Who has the power to destroy bad karma?
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<text>Who has the power to destroy bad karma?</text><reasoning>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.</reasoning><output>Amitābha</output>
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What type of sutra is the Lotus Sutra?
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<text>What type of sutra is the Lotus Sutra?</text><reasoning>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.</reasoning><output>Mahayana</output>
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Some mantras are used for cutting off what type of karma?
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<text>Some mantras are used for cutting off what type of karma?</text><reasoning>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.</reasoning><output>negative</output>
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Who was the Japanese Pure Land teacher?
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<text>Who was the Japanese Pure Land teacher?</text><reasoning>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.</reasoning><output>Genshin</output>
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According to Genshin, whats has the power to destroy karma?
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<text>According to Genshin, whats has the power to destroy karma?</text><reasoning>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.</reasoning><output>Amitābha</output>
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What is the most common application of the concept of pratītyasamutpāda?
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<text>What is the most common application of the concept of pratītyasamutpāda?</text><reasoning>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]</reasoning><output>the scheme of Twelve Nidānas</output>
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An application of the idea of pratityasamutpada is the scheme of what?
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<text>An application of the idea of pratityasamutpada is the scheme of what?</text><reasoning>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]</reasoning><output>Twelve Nidānas</output>
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What doe nidana mean?
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<text>What doe nidana mean?</text><reasoning>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]</reasoning><output>cause, foundation, source or origin</output>
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What does the Sanskrit term Karma translate as?
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<text>What does the Sanskrit term Karma translate as?</text><reasoning>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".</reasoning><output>action, work</output>
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What is karma according to Buddhism?
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<text>What is karma according to Buddhism?</text><reasoning>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".</reasoning><output>the force that drives saṃsāra</output>
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What is theavoidance of unwholesome actions and the cultivation of positive actions called?
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<text>What is theavoidance of unwholesome actions and the cultivation of positive actions called?</text><reasoning>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".</reasoning><output>sīla</output>
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What actions does karma refer to in Buddhism?
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<text>What actions does karma refer to in Buddhism?</text><reasoning>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".</reasoning><output>actions of body, speech or mind that spring from mental intent</output>
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What is the definition of Karma from Sanskrit?
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<text>What is the definition of Karma from Sanskrit?</text><reasoning>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".</reasoning><output>action, work</output>
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What is the avoidance of bad acts called?
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<text>What is the avoidance of bad acts called?</text><reasoning>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".</reasoning><output>sīla</output>
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Karma's actions come from what?
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<text>Karma's actions come from what?</text><reasoning>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".</reasoning><output>cetanā</output>
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What is the result of Karma called?
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<text>What is the result of Karma called?</text><reasoning>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".</reasoning><output>vipāka</output>
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What is Karma?
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<text>What is Karma?</text><reasoning>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".</reasoning><output>the force that drives saṃsāra</output>
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Avoidance of unwholesome actions and use of positive actions is called what?
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<text>Avoidance of unwholesome actions and use of positive actions is called what?</text><reasoning>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".</reasoning><output>sīla</output>
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what does vipaka mean?
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<text>what does vipaka mean?</text><reasoning>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".</reasoning><output>result</output>
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What is an action committed through the body and involves intentional effort?
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<text>What is an action committed through the body and involves intentional effort?</text><reasoning>Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.</reasoning><output>Śīla</output>
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Sila is the second what?
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<text>Sila is the second what?</text><reasoning>Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.</reasoning><output>pāramitā</output>
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What has achieved nirvana and also liberation from delusion?
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<text>What has achieved nirvana and also liberation from delusion?</text><reasoning>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.</reasoning><output>bodhisattva</output>
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If bodhi is attained what do you become?
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<text>If bodhi is attained what do you become?</text><reasoning>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.</reasoning><output>a buddha</output>
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In theravada buddhism, bodhi and what term have the same meaning?
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<text>In theravada buddhism, bodhi and what term have the same meaning?</text><reasoning>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.</reasoning><output>nirvana</output>
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What is the fourth of the Buddha's Four Noble Truths?
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<text>What is the fourth of the Buddha's Four Noble Truths?</text><reasoning>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.</reasoning><output>The Noble Eightfold Path</output>
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