Datasets:
BackpropBuff
/
mrqa_struct

Dataset card Data Studio Files
xet
Community
1
text
stringlengths
1
717
output
stringlengths
116
17.8k
What are the devotional practices?
<text>What are the devotional practices?</text><reasoning>Devotion is an important part of the practice of most Buddhists. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.</reasoning><output>bowing, offerings, pilgrimage, and chanting</output>
A person can awaken from the "sleep of ignorance" by acknowledging the true nature of what?
<text>A person can awaken from the "sleep of ignorance" by acknowledging the true nature of what?</text><reasoning>In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:</reasoning><output>reality</output>
At the end of the cycle of rebirth a person is called what?
<text>At the end of the cycle of rebirth a person is called what?</text><reasoning>In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:</reasoning><output>arahants</output>
What does tathagatagarbha mean?
<text>What does tathagatagarbha mean?</text><reasoning>Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.</reasoning><output>Buddha-nature</output>
what does prajnaparamita mean?
<text>what does prajnaparamita mean?</text><reasoning>Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.</reasoning><output>perfected spiritual insight</output>
According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind?
<text>According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind?</text><reasoning>Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.</reasoning><output>Sakya</output>
According to what school does it refer to the innate qualities of the mind that express themselves as omniscience?
<text>According to what school does it refer to the innate qualities of the mind that express themselves as omniscience?</text><reasoning>Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.</reasoning><output>Jonang</output>
What type of sutras were generally ignored in india?
<text>What type of sutras were generally ignored in india?</text><reasoning>Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.</reasoning><output>tathāgatagarbha</output>
What famous stuntman sued Kanye for purported use of his likeness in 2006?
<text>What famous stuntman sued Kanye for purported use of his likeness in 2006?</text><reasoning>In December 2006, Robert "Evel" Knievel sued West for trademark infringement in West's video for "Touch the Sky". Knievel took issue with a "sexually charged video" in which West takes on the persona of "Evel Kanyevel" and attempts flying a rocket over a canyon. The suit claimed infringement on Knievel's trademarked name and likeness. Knievel also claimed that the "vulgar and offensive" images depicted in the video damaged his reputation. The suit sought monetary damages and an injunction to stop distribution of the video. West's attorneys argued that the music video amounted to satire and therefore was covered under the First Amendment. Just days before his death in November 2007, Knievel amicably settled the suit after being paid a visit from West, saying, "I thought he was a wonderful guy and quite a gentleman."</reasoning><output>Robert "Evel" Knievel</output>
When was the suit settled?
<text>When was the suit settled?</text><reasoning>In December 2006, Robert "Evel" Knievel sued West for trademark infringement in West's video for "Touch the Sky". Knievel took issue with a "sexually charged video" in which West takes on the persona of "Evel Kanyevel" and attempts flying a rocket over a canyon. The suit claimed infringement on Knievel's trademarked name and likeness. Knievel also claimed that the "vulgar and offensive" images depicted in the video damaged his reputation. The suit sought monetary damages and an injunction to stop distribution of the video. West's attorneys argued that the music video amounted to satire and therefore was covered under the First Amendment. Just days before his death in November 2007, Knievel amicably settled the suit after being paid a visit from West, saying, "I thought he was a wonderful guy and quite a gentleman."</reasoning><output>days before his death in November 2007</output>
Which celebrity sued West in 2006 for trademark infrigement?
<text>Which celebrity sued West in 2006 for trademark infrigement?</text><reasoning>In December 2006, Robert "Evel" Knievel sued West for trademark infringement in West's video for "Touch the Sky". Knievel took issue with a "sexually charged video" in which West takes on the persona of "Evel Kanyevel" and attempts flying a rocket over a canyon. The suit claimed infringement on Knievel's trademarked name and likeness. Knievel also claimed that the "vulgar and offensive" images depicted in the video damaged his reputation. The suit sought monetary damages and an injunction to stop distribution of the video. West's attorneys argued that the music video amounted to satire and therefore was covered under the First Amendment. Just days before his death in November 2007, Knievel amicably settled the suit after being paid a visit from West, saying, "I thought he was a wonderful guy and quite a gentleman."</reasoning><output>Robert "Evel" Knievel</output>
What was the name of the nickname Kanye West took on in his video "Touch the Sky"?
<text>What was the name of the nickname Kanye West took on in his video "Touch the Sky"?</text><reasoning>In December 2006, Robert "Evel" Knievel sued West for trademark infringement in West's video for "Touch the Sky". Knievel took issue with a "sexually charged video" in which West takes on the persona of "Evel Kanyevel" and attempts flying a rocket over a canyon. The suit claimed infringement on Knievel's trademarked name and likeness. Knievel also claimed that the "vulgar and offensive" images depicted in the video damaged his reputation. The suit sought monetary damages and an injunction to stop distribution of the video. West's attorneys argued that the music video amounted to satire and therefore was covered under the First Amendment. Just days before his death in November 2007, Knievel amicably settled the suit after being paid a visit from West, saying, "I thought he was a wonderful guy and quite a gentleman."</reasoning><output>Evel Kanyevel</output>
When did Knievel settle the argument with West?
<text>When did Knievel settle the argument with West?</text><reasoning>In December 2006, Robert "Evel" Knievel sued West for trademark infringement in West's video for "Touch the Sky". Knievel took issue with a "sexually charged video" in which West takes on the persona of "Evel Kanyevel" and attempts flying a rocket over a canyon. The suit claimed infringement on Knievel's trademarked name and likeness. Knievel also claimed that the "vulgar and offensive" images depicted in the video damaged his reputation. The suit sought monetary damages and an injunction to stop distribution of the video. West's attorneys argued that the music video amounted to satire and therefore was covered under the First Amendment. Just days before his death in November 2007, Knievel amicably settled the suit after being paid a visit from West, saying, "I thought he was a wonderful guy and quite a gentleman."</reasoning><output>November 2007</output>
Meditation was an aspect of the practice of who?
<text>Meditation was an aspect of the practice of who?</text><reasoning>Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.</reasoning><output>the yogis</output>
In Buddhism, what must be developed at all times?
<text>In Buddhism, what must be developed at all times?</text><reasoning>Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.</reasoning><output>mindfulness and clear awareness</output>
What is the third mark of existence in Buddhism?
<text>What is the third mark of existence in Buddhism?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>Not-self (Pāli: anatta; Sanskrit: anātman)</output>
The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what?
<text>The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>suffering</output>
What was the answer given when the Buddha was asked if the body is the same as the self?
<text>What was the answer given when the Buddha was asked if the body is the same as the self?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>the Buddha refused to answer</output>
What is the conclusion that one comes to when analyzing the changing physical and mental components or person or thing?
<text>What is the conclusion that one comes to when analyzing the changing physical and mental components or person or thing?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>neither the respective parts nor the person as a whole comprise a self</output>
What is the 3rd mark of existence?
<text>What is the 3rd mark of existence?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>Not-self</output>
In what form is anatta not meant as a metaphysical assertion?
<text>In what form is anatta not meant as a metaphysical assertion?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>Nikayas</output>
Buddha rejected the assertion "I have a Self" and what other related assertion?
<text>Buddha rejected the assertion "I have a Self" and what other related assertion?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>"I have no Self"</output>
What is the term for constantly changing physical and mental parts?
<text>What is the term for constantly changing physical and mental parts?</text><reasoning>Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.</reasoning><output>skandhas</output>
The term dukkha corresponds to what English terms?
<text>The term dukkha corresponds to what English terms?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration</output>
Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term?
<text>Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>disquietude</output>
Buddhism seeks to be neither pessimistic or optimistic, but what?
<text>Buddhism seeks to be neither pessimistic or optimistic, but what?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>realistic</output>
Suffering is a central concept in what?
<text>Suffering is a central concept in what?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>Buddhism</output>
The philosophical meaning of suffering is close what term?
<text>The philosophical meaning of suffering is close what term?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>disquietude</output>
The condition of being disturbed is what?
<text>The condition of being disturbed is what?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>disquietude</output>
In translation what term is often left untranslated to keep of fuller definition?
<text>In translation what term is often left untranslated to keep of fuller definition?</text><reasoning>Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]</reasoning><output>dukkha</output>
What does Bodhisattva mean?
<text>What does Bodhisattva mean?</text><reasoning>Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]</reasoning><output>enlightenment being</output>
What is the term for the spontaneous wish to attain Buddhahood for the benefit of all beings?
<text>What is the term for the spontaneous wish to attain Buddhahood for the benefit of all beings?</text><reasoning>Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]</reasoning><output>bodhicitta</output>
A description of the Buddhist path may have been as simplistic as what term?
<text>A description of the Buddhist path may have been as simplistic as what term?</text><reasoning>According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.</reasoning><output>the middle way</output>
The description of buddhism was broadened resulting in what path?
<text>The description of buddhism was broadened resulting in what path?</text><reasoning>According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.</reasoning><output>eightfold</output>
What term means "great vehicle"?
<text>What term means "great vehicle"?</text><reasoning>According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."</reasoning><output>Mahayana</output>
What is an honorary synonym for Bodhisattvayana?
<text>What is an honorary synonym for Bodhisattvayana?</text><reasoning>According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."</reasoning><output>Mahayana</output>
The Astasahasrika Prajnaparamita Sutra is an important text of what type?
<text>The Astasahasrika Prajnaparamita Sutra is an important text of what type?</text><reasoning>According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."</reasoning><output>Mahayana</output>
What buddhism encourages everyone to become bodhisattvas?
<text>What buddhism encourages everyone to become bodhisattvas?</text><reasoning>Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.</reasoning><output>Mahayana</output>
What is the idea there the practitioner promises to work for the complete enlightenment of all beings by practicing the six paramitas?
<text>What is the idea there the practitioner promises to work for the complete enlightenment of all beings by practicing the six paramitas?</text><reasoning>Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.</reasoning><output>bodhisattva vow</output>
What are the six perfections under Mahayana teachings?
<text>What are the six perfections under Mahayana teachings?</text><reasoning>Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.</reasoning><output>dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā</output>
Buddhism traditionally incorporates states of what type of absorption?
<text>Buddhism traditionally incorporates states of what type of absorption?</text><reasoning>Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.</reasoning><output>meditative</output>
The most acient yogic ideas is found in the early sermons of who?
<text>The most acient yogic ideas is found in the early sermons of who?</text><reasoning>Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.</reasoning><output>the Buddha</output>
The difference between the Buddha's teaching and the yoga presented in what what type of texts is significant?
<text>The difference between the Buddha's teaching and the yoga presented in what what type of texts is significant?</text><reasoning>Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.</reasoning><output>Brahminic</output>
According to the Buddha event he highest meditative state is not what?
<text>According to the Buddha event he highest meditative state is not what?</text><reasoning>Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.</reasoning><output>liberating</output>
How many precepts are on the list?
<text>How many precepts are on the list?</text><reasoning>The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:</reasoning><output>ten</output>
In the complete list of precepts, which one is partitioned into two?
<text>In the complete list of precepts, which one is partitioned into two?</text><reasoning>The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:</reasoning><output>seventh</output>
Religious knowledge is also known as what?
<text>Religious knowledge is also known as what?</text><reasoning>Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]</reasoning><output>vision</output>
What type of techniques were shared with other traditions of his day?
<text>What type of techniques were shared with other traditions of his day?</text><reasoning>Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]</reasoning><output>meditative</output>
There is an idea where ethics are causally related to the attainment of what?
<text>There is an idea where ethics are causally related to the attainment of what?</text><reasoning>Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]</reasoning><output>transcendent wisdom</output>
Who is believed to have achieved enlightenment first?
<text>Who is believed to have achieved enlightenment first?</text><reasoning>Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).</reasoning><output>Gautama Buddha</output>
What is the term for the stretch of history during which people rmember and practice the teachings of the earliest known buddha?
<text>What is the term for the stretch of history during which people rmember and practice the teachings of the earliest known buddha?</text><reasoning>Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).</reasoning><output>A Buddha era</output>
Who is the Buddha of this Buddha era?
<text>Who is the Buddha of this Buddha era?</text><reasoning>Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).</reasoning><output>Gautama Buddha</output>
Who taught directly or indirectly to all other Buddhas?
<text>Who taught directly or indirectly to all other Buddhas?</text><reasoning>Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).</reasoning><output>Gautama Buddha</output>
Of the eight precepts which one is on sexual misconduct?
<text>Of the eight precepts which one is on sexual misconduct?</text><reasoning>In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:</reasoning><output>third</output>
What is the third strict precept on sexual misconduct?
<text>What is the third strict precept on sexual misconduct?</text><reasoning>In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:</reasoning><output>a precept of celibacy</output>
What are probably the earliest texts describing meditation techniques?
<text>What are probably the earliest texts describing meditation techniques?</text><reasoning>The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.</reasoning><output>Buddhist texts</output>
What describes meditative states exising before the Buddha?
<text>What describes meditative states exising before the Buddha?</text><reasoning>The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.</reasoning><output>Buddhist texts</output>
What two items were written after the rise of Buddhism?
<text>What two items were written after the rise of Buddhism?</text><reasoning>The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.</reasoning><output>Upanishads</output>
Who presented himself as a model?
<text>Who presented himself as a model?</text><reasoning>According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.</reasoning><output>Gautama Buddha</output>
What offers a refuge by providing guidelines for the alleviation of suffering?
<text>What offers a refuge by providing guidelines for the alleviation of suffering?</text><reasoning>According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.</reasoning><output>Dharma</output>
What provides refuge by preserving the authentic teachings of the Buddha?
<text>What provides refuge by preserving the authentic teachings of the Buddha?</text><reasoning>According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.</reasoning><output>Sangha</output>
The periods of Buddhisma in India is divided into how many periods?
<text>The periods of Buddhisma in India is divided into how many periods?</text><reasoning>The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).</reasoning><output>five</output>
What is the first period of Buddhism called?
<text>What is the first period of Buddhism called?</text><reasoning>The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).</reasoning><output>Early Buddhism</output>
What is another name for Nikaya buddhism?
<text>What is another name for Nikaya buddhism?</text><reasoning>The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).</reasoning><output>Sectarian</output>
What is the last period of Buddhism?
<text>What is the last period of Buddhism?</text><reasoning>The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).</reasoning><output>Esoteric Buddhism</output>
What is Esoteric Buddhism also called?
<text>What is Esoteric Buddhism also called?</text><reasoning>The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).</reasoning><output>Vajrayana</output>
Nagarjuna's main contribution was the exposition of the concept of what?
<text>Nagarjuna's main contribution was the exposition of the concept of what?</text><reasoning>Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.</reasoning><output>śūnyatā</output>
What does sunyata mean?
<text>What does sunyata mean?</text><reasoning>Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.</reasoning><output>emptiness</output>
Nagarjuna said that sentient beings are empty of what?
<text>Nagarjuna said that sentient beings are empty of what?</text><reasoning>Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.</reasoning><output>ātman</output>
What does dharmas mean?
<text>What does dharmas mean?</text><reasoning>Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.</reasoning><output>phenomena</output>
What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?
<text>What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?</text><reasoning>The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".</reasoning><output>pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起)</output>
Translated into English, what does pratītyasamutpāda mean?
<text>Translated into English, what does pratītyasamutpāda mean?</text><reasoning>The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".</reasoning><output>"dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency"</output>
The doctrine of pratityasumatupada is a important part of what type of metaphysics?
<text>The doctrine of pratityasumatupada is a important part of what type of metaphysics?</text><reasoning>The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".</reasoning><output>Buddhist</output>
What does sila refer to?
<text>What does sila refer to?</text><reasoning>Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.</reasoning><output>overall principles of ethical behavior</output>
Lay people tend to live by the five what?
<text>Lay people tend to live by the five what?</text><reasoning>Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.</reasoning><output>precepts</output>
Schools can undertake eight precepts, which add basic what?
<text>Schools can undertake eight precepts, which add basic what?</text><reasoning>Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.</reasoning><output>asceticism.</output>
In pre-buddhist early Brahminic texts there is no evidence for what?
<text>In pre-buddhist early Brahminic texts there is no evidence for what?</text><reasoning>While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.</reasoning><output>meditation</output>
The upanishads statements reflect what type of tradition?
<text>The upanishads statements reflect what type of tradition?</text><reasoning>While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.</reasoning><output>contemplative</output>
What contains evidence for a contemplative tradition?
<text>What contains evidence for a contemplative tradition?</text><reasoning>While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.</reasoning><output>Nasadiya Sukta</output>
How many basic precepts are there for monastics?
<text>How many basic precepts are there for monastics?</text><reasoning>Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.</reasoning><output>the ten precepts</output>
How many rules dows the patimokkha have?
<text>How many rules dows the patimokkha have?</text><reasoning>Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.</reasoning><output>227</output>
What are the scriptures on vinaya called?
<text>What are the scriptures on vinaya called?</text><reasoning>Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.</reasoning><output>vinayapitaka</output>
Regarding the monastic rules, the Buddha reminds his hearers that it is the spirit that what?
<text>Regarding the monastic rules, the Buddha reminds his hearers that it is the spirit that what?</text><reasoning>Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."</reasoning><output>counts</output>
The rules themselves are designed to assure a satisfying what?
<text>The rules themselves are designed to assure a satisfying what?</text><reasoning>Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."</reasoning><output>life</output>
The rules are a perfect springboard for what?
<text>The rules are a perfect springboard for what?</text><reasoning>Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."</reasoning><output>higher attainments</output>
Monastics are instructed by the Buddha to live as what?
<text>Monastics are instructed by the Buddha to live as what?</text><reasoning>Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."</reasoning><output>islands unto themselves</output>
Precepts are not created as imperatives, but as what?
<text>Precepts are not created as imperatives, but as what?</text><reasoning>The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.</reasoning><output>training rules</output>
The cultivation of dana and what kind of conduct refine consciousness?
<text>The cultivation of dana and what kind of conduct refine consciousness?</text><reasoning>The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.</reasoning><output>ethical</output>
Even if there is no further Buddhist practice, what heavens is still likely?
<text>Even if there is no further Buddhist practice, what heavens is still likely?</text><reasoning>The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.</reasoning><output>lower</output>
What is powerful concentration called?
<text>What is powerful concentration called?</text><reasoning>Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.</reasoning><output>jhāna</output>
What is the term when the mind is ready to penetrate and gain insight?
<text>What is the term when the mind is ready to penetrate and gain insight?</text><reasoning>Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.</reasoning><output>vipassanā</output>
Mindfulness is essential to concentration, which is neede to achieve what?
<text>Mindfulness is essential to concentration, which is neede to achieve what?</text><reasoning>Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.</reasoning><output>insight</output>
Samatha meditation starts from being mindful of an object or what?
<text>Samatha meditation starts from being mindful of an object or what?</text><reasoning>Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.</reasoning><output>idea</output>
What is the term for tranquility?
<text>What is the term for tranquility?</text><reasoning>Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.</reasoning><output>jhāna</output>
What does the word samyaksamadhi mean?
<text>What does the word samyaksamadhi mean?</text><reasoning>In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.</reasoning><output>right concentration</output>
Upon development of samadhi, a person gets rid of what?
<text>Upon development of samadhi, a person gets rid of what?</text><reasoning>In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.</reasoning><output>defilement, calm, tranquil, and luminous</output>
Distinctive Vinaya and ethics are contained within what sutra?
<text>Distinctive Vinaya and ethics are contained within what sutra?</text><reasoning>In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.</reasoning><output>Mahayana Brahmajala</output>
Bodhisattvas are not encouraged to eat what?
<text>Bodhisattvas are not encouraged to eat what?</text><reasoning>In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.</reasoning><output>meat</output>
Where is the monastic vinaya displaced and clergy is allowed to marry?
<text>Where is the monastic vinaya displaced and clergy is allowed to marry?</text><reasoning>In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.</reasoning><output>Japan</output>
What is the first step in a school of Buddhism?
<text>What is the first step in a school of Buddhism?</text><reasoning>Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.</reasoning><output>the Three Jewels</output>