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What mentions taking refuge on behalf of young or unborn children?
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<text>What mentions taking refuge on behalf of young or unborn children?</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>Majjhima Nikaya</output>
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What type of Buddhism adds a fourth refuge?
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<text>What type of Buddhism adds a fourth refuge?</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>Tibetan</output>
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The Three Jewels are preceived as possessed of an eternal and unchanging what?
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<text>The Three Jewels are preceived as possessed of an eternal and unchanging what?</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>essence.</output>
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What has an irreversable effect?
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<text>What has an irreversable effect?</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>
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Initially prajna is attained at a conceptual level by means of listening to what?
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<text>Initially prajna is attained at a conceptual level by means of listening to what?</text><reasoning>Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.</reasoning><output>sermons</output>
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In theory when can one attain Nirvana during practice?
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<text>In theory when can one attain Nirvana during practice?</text><reasoning>Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.</reasoning><output>at any point</output>
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What can be applied to daily life once it is attained?
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<text>What can be applied to daily life once it is attained?</text><reasoning>Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.</reasoning><output>conceptual understanding</output>
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Zen Buddhism is divided into how many main schools?
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<text>Zen Buddhism is divided into how many main schools?</text><reasoning>Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[note 13]</reasoning><output>two</output>
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Which schools of Zen likes the use of meditation on the koan for spiritual breakthroughs?
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<text>Which schools of Zen likes the use of meditation on the koan for spiritual breakthroughs?</text><reasoning>Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[note 13]</reasoning><output>Rinzai</output>
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Nirvana and what term carry the same meaning?
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<text>Nirvana and what term carry the same meaning?</text><reasoning>Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.</reasoning><output>Bodhi</output>
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What is the term for extinction of only hatred and greed, with residue of delusion?
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<text>What is the term for extinction of only hatred and greed, with residue of delusion?</text><reasoning>Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.</reasoning><output>anagami</output>
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What is the term applied to the experience of the awakening of arahants?
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<text>What is the term applied to the experience of the awakening of arahants?</text><reasoning>Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:</reasoning><output>Bodhi</output>
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In early Buddhism Bodhi used a meaning synonymous to what word?
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<text>In early Buddhism Bodhi used a meaning synonymous to what word?</text><reasoning>Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:</reasoning><output>nirvana</output>
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What is the term for greed or craving?
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<text>What is the term for greed or craving?</text><reasoning>Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:</reasoning><output>raga</output>
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what is the word for hate or aversion?
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<text>what is the word for hate or aversion?</text><reasoning>Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:</reasoning><output>dosa</output>
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When was the first documented translation efforts by foreign Buddhist monks in China?
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<text>When was the first documented translation efforts by foreign Buddhist monks in China?</text><reasoning>The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question.[note 41] The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.</reasoning><output>2nd century CE</output>
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In Theravada Buddhism, what is the cause of human existence and suffering?
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<text>In Theravada Buddhism, what is the cause of human existence and suffering?</text><reasoning>In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.</reasoning><output>craving</output>
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What does craving carry with it?
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<text>What does craving carry with it?</text><reasoning>In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.</reasoning><output>defilements</output>
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Deeply rooted afflictions of the mind create what?
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<text>Deeply rooted afflictions of the mind create what?</text><reasoning>In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.</reasoning><output>suffering and stress</output>
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What is the ultimate goal for Theravadins?
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<text>What is the ultimate goal for Theravadins?</text><reasoning>In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.</reasoning><output>Nibbāna</output>
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How many marks of existence reflect Upanishadic influences?
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<text>How many marks of existence reflect Upanishadic influences?</text><reasoning>The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that the these terms were already in use at the Buddha's time, and were familiair to his hearers.</reasoning><output>three</output>
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How many Noble Truths are there?
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<text>How many Noble Truths are there?</text><reasoning>Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.</reasoning><output>Four</output>
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Prajna is the wisom that is able to extinguish afflictions and bring about what?
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<text>Prajna is the wisom that is able to extinguish afflictions and bring about what?</text><reasoning>Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.</reasoning><output>bodhi</output>
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What is listed as the sixth of the six paramitas of the mahayana?
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<text>What is listed as the sixth of the six paramitas of the mahayana?</text><reasoning>Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.</reasoning><output>Prajñā</output>
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What was the earliest Buddhism type?
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<text>What was the earliest Buddhism type?</text><reasoning>According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.</reasoning><output>dhyana</output>
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Buddha's way to release was by means of what type of practices?
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<text>Buddha's way to release was by means of what type of practices?</text><reasoning>According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.</reasoning><output>meditative</output>
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Who believes there are innumerable other Buddhas in other universes?
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<text>Who believes there are innumerable other Buddhas in other universes?</text><reasoning>In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.</reasoning><output>Mahayana Buddhists</output>
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What buddhist belief says that Buddhas come one at a time and not within other eras?
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<text>What buddhist belief says that Buddhas come one at a time and not within other eras?</text><reasoning>In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.</reasoning><output>Theravada</output>
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What type of Buddhism is Tibeto-Mongolian based on?
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<text>What type of Buddhism is Tibeto-Mongolian based on?</text><reasoning>Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayana or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices. One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.</reasoning><output>Mahayana</output>
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What is the English term for Vajrayana?
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<text>What is the English term for Vajrayana?</text><reasoning>Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayana or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices. One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.</reasoning><output>Diamond Vehicle</output>
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What type of Buddhism is concerned with ritual and meditative practices?
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<text>What type of Buddhism is concerned with ritual and meditative practices?</text><reasoning>Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayana or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices. One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.</reasoning><output>Tantric</output>
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What Buddhism emerged in the second half of the 20th century in Japan?
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<text>What Buddhism emerged in the second half of the 20th century in Japan?</text><reasoning>In the second half of the 20th Century a modern movement in Nichiren Buddhism: Soka Gakkai (Value Creation Society) emerged in Japan and spread further to other countries. Soka Gakkai International (SGI) is a lay Buddhist movement linking more than 12 million people around the world, and is currently described as "the most diverse" and "the largest lay Buddhist movement in the world".[web 21]</reasoning><output>Nichiren Buddhism: Soka Gakkai</output>
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What does Soka Gakkai mean in English?
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<text>What does Soka Gakkai mean in English?</text><reasoning>In the second half of the 20th Century a modern movement in Nichiren Buddhism: Soka Gakkai (Value Creation Society) emerged in Japan and spread further to other countries. Soka Gakkai International (SGI) is a lay Buddhist movement linking more than 12 million people around the world, and is currently described as "the most diverse" and "the largest lay Buddhist movement in the world".[web 21]</reasoning><output>Value Creation Society</output>
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What Buddhist movement has linked more than 12 million people?
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<text>What Buddhist movement has linked more than 12 million people?</text><reasoning>In the second half of the 20th Century a modern movement in Nichiren Buddhism: Soka Gakkai (Value Creation Society) emerged in Japan and spread further to other countries. Soka Gakkai International (SGI) is a lay Buddhist movement linking more than 12 million people around the world, and is currently described as "the most diverse" and "the largest lay Buddhist movement in the world".[web 21]</reasoning><output>Soka Gakkai International</output>
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What is the largest Buddhist movement in the world?
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<text>What is the largest Buddhist movement in the world?</text><reasoning>In the second half of the 20th Century a modern movement in Nichiren Buddhism: Soka Gakkai (Value Creation Society) emerged in Japan and spread further to other countries. Soka Gakkai International (SGI) is a lay Buddhist movement linking more than 12 million people around the world, and is currently described as "the most diverse" and "the largest lay Buddhist movement in the world".[web 21]</reasoning><output>SGI</output>
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A large problem in the study of early Buddhism is the relationship of dhyana and what else?
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<text>A large problem in the study of early Buddhism is the relationship of dhyana and what else?</text><reasoning>A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[page needed]</reasoning><output>insight</output>
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Liberating insight is attained after mastering what?
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<text>Liberating insight is attained after mastering what?</text><reasoning>A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[page needed]</reasoning><output>Rupa Jhanas</output>
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Later edition of texts such as what has the Rupa Jhanas?
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<text>Later edition of texts such as what has the Rupa Jhanas?</text><reasoning>A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36.[page needed]</reasoning><output>Majjhima Nikaya</output>
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Emissaries were sent to various countries to what direct from India?
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<text>Emissaries were sent to various countries to what direct from India?</text><reasoning>This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.</reasoning><output>west</output>
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Scholars disagree on whether emissaries were accompanied by Buddhist what?
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<text>Scholars disagree on whether emissaries were accompanied by Buddhist what?</text><reasoning>This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.</reasoning><output>missionaries</output>
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What were the emissaries used for?
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<text>What were the emissaries used for?</text><reasoning>This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.</reasoning><output>to spread Buddhism</output>
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What keeps the cultivator from rebirth in the four realms of existance?
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<text>What keeps the cultivator from rebirth in the four realms of existance?</text><reasoning>Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.</reasoning><output>keeping the precepts</output>
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What is the foundation of Samadhi/Bhavana?
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<text>What is the foundation of Samadhi/Bhavana?</text><reasoning>Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.</reasoning><output>Śīla</output>
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What promotes not only the peace of mind but also peace in the community?
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<text>What promotes not only the peace of mind but also peace in the community?</text><reasoning>Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.</reasoning><output>keeping the precepts</output>
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Authors Bronkhorst and Anderson claim the four truths bacame a substitution for what?
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<text>Authors Bronkhorst and Anderson claim the four truths bacame a substitution for what?</text><reasoning>According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."</reasoning><output>prajna</output>
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What is prajna called in english?
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<text>What is prajna called in english?</text><reasoning>According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."</reasoning><output>liberating insight</output>
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What time period was the beginning of Buddhism?
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<text>What time period was the beginning of Buddhism?</text><reasoning>Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.[note 15] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.[note 16] These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism.[note 17] Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), and moksha originated in the shramanas, and were later adopted by Brahmin orthodoxy.[note 18][note 19][note 20][note 21][note 22][note 23]</reasoning><output>second half of the first millennium BCE</output>
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Scholars believe that karma originated in what?
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<text>Scholars believe that karma originated in what?</text><reasoning>Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.[note 15] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.[note 16] These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism.[note 17] Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), and moksha originated in the shramanas, and were later adopted by Brahmin orthodoxy.[note 18][note 19][note 20][note 21][note 22][note 23]</reasoning><output>the shramanas</output>
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What groups broke with Brahmanic tradition?
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<text>What groups broke with Brahmanic tradition?</text><reasoning>Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.[note 15] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.[note 16] These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism.[note 17] Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), and moksha originated in the shramanas, and were later adopted by Brahmin orthodoxy.[note 18][note 19][note 20][note 21][note 22][note 23]</reasoning><output>shramanas</output>
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Shramanas were a continuation of what type of trand of Indian thought?
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<text>Shramanas were a continuation of what type of trand of Indian thought?</text><reasoning>Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.[note 15] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.[note 16] These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism.[note 17] Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), and moksha originated in the shramanas, and were later adopted by Brahmin orthodoxy.[note 18][note 19][note 20][note 21][note 22][note 23]</reasoning><output>non-Vedic</output>
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Most of the early extant evidence for the origins of Mhayana comes from what type of translations?
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<text>Most of the early extant evidence for the origins of Mhayana comes from what type of translations?</text><reasoning>Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]</reasoning><output>Chinese</output>
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The Mahayana teachings were first propagated into China by who?
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<text>The Mahayana teachings were first propagated into China by who?</text><reasoning>Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]</reasoning><output>Lokakṣema</output>
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The earliest Mahayana sutras included the very first versions of what series?
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<text>The earliest Mahayana sutras included the very first versions of what series?</text><reasoning>Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]</reasoning><output>Prajñāpāramitā</output>
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Texts concerning Aksobhya Buddha were probably composed in what century BCE?
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<text>Texts concerning Aksobhya Buddha were probably composed in what century BCE?</text><reasoning>Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]</reasoning><output>1st</output>
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Which sutras are among the earliest Mahayana sutras?
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<text>Which sutras are among the earliest Mahayana sutras?</text><reasoning>Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India.</reasoning><output>Prajñāpāramitā</output>
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The Prajnaparamita sutras were developed along the krsna river in what region of South India?
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<text>The Prajnaparamita sutras were developed along the krsna river in what region of South India?</text><reasoning>Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India.</reasoning><output>Āndhra</output>
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In Sri Lanka, what was determined to be the best unifying scripture?
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<text>In Sri Lanka, what was determined to be the best unifying scripture?</text><reasoning>Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the Dhammapada was championed as a unifying scripture.</reasoning><output>Dhammapada</output>
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There have been attempts to create a single text with all the main ideas of what religion?
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<text>There have been attempts to create a single text with all the main ideas of what religion?</text><reasoning>Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the Dhammapada was championed as a unifying scripture.</reasoning><output>Buddhism</output>
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condensed study texts where created in what tradition?
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<text>condensed study texts where created in what tradition?</text><reasoning>Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the Dhammapada was championed as a unifying scripture.</reasoning><output>Theravada</output>
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What is in dispute regarding the research into the core of the teachings?
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<text>What is in dispute regarding the research into the core of the teachings?</text><reasoning>Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts.[note 27] The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute.[page needed][page needed][page needed][page needed] According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.[note 28]</reasoning><output>The reliability</output>
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What religion is practiced by an estimated 488 to 535 million people?
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<text>What religion is practiced by an estimated 488 to 535 million people?</text><reasoning>Buddhism is practiced by an estimated 488 million,[web 1] 495 million, or 535 million people as of the 2010s, representing 7% to 8% of the world's total population.</reasoning><output>Buddhism</output>
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From which jhana did Buddha gain bodhi?
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<text>From which jhana did Buddha gain bodhi?</text><reasoning>According to the Mahāsaccakasutta,[note 33] from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to.[page needed] "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism.[page needed][page needed] The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating.[note 34]</reasoning><output>fourth</output>
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A logic problem arises when noting that the four truths constitute what?
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<text>A logic problem arises when noting that the four truths constitute what?</text><reasoning>According to the Mahāsaccakasutta,[note 33] from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to.[page needed] "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism.[page needed][page needed] The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating.[note 34]</reasoning><output>liberating insight</output>
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The four truths depict what type of path of practice?
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<text>The four truths depict what type of path of practice?</text><reasoning>According to the Mahāsaccakasutta,[note 33] from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to.[page needed] "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism.[page needed][page needed] The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating.[note 34]</reasoning><output>linear</output>
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Mahayana Sutras spread to China during what century?
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<text>Mahayana Sutras spread to China during what century?</text><reasoning>In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.</reasoning><output>2nd century CE</output>
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What two countries after China was the Mahayana sutras spread?
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<text>What two countries after China was the Mahayana sutras spread?</text><reasoning>In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.</reasoning><output>Korea and Japan</output>
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When did Buddhism apread from India to Tibet?
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<text>When did Buddhism apread from India to Tibet?</text><reasoning>In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.</reasoning><output>8th century onwards</output>
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The Buddha mocked what hymn of the Vedic?
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<text>The Buddha mocked what hymn of the Vedic?</text><reasoning>A particular criticism of the Buddha was Vedic animal sacrifice.[web 18] He also mocked the Vedic "hymn of the cosmic man". However, the Buddha was not anti-Vedic, and declared that the Veda in its true form was declared by "Kashyapa" to certain rishis, who by severe penances had acquired the power to see by divine eyes. He names the Vedic rishis, and declared that the original Veda of the rishis[note 25] was altered by a few Brahmins who introduced animal sacrifices. The Buddha says that it was on this alteration of the true Veda that he refused to pay respect to the Vedas of his time. However, he did not denounce the union with Brahman,[note 26] or the idea of the self uniting with the Self. At the same time, the traditional Hindu itself gradually underwent profound changes, transforming it into what is recognized as early Hinduism.</reasoning><output>hymn of the cosmic man</output>
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The original Veda of the rishis was altered by a few Brahmins who introduced what?
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<text>The original Veda of the rishis was altered by a few Brahmins who introduced what?</text><reasoning>A particular criticism of the Buddha was Vedic animal sacrifice.[web 18] He also mocked the Vedic "hymn of the cosmic man". However, the Buddha was not anti-Vedic, and declared that the Veda in its true form was declared by "Kashyapa" to certain rishis, who by severe penances had acquired the power to see by divine eyes. He names the Vedic rishis, and declared that the original Veda of the rishis[note 25] was altered by a few Brahmins who introduced animal sacrifices. The Buddha says that it was on this alteration of the true Veda that he refused to pay respect to the Vedas of his time. However, he did not denounce the union with Brahman,[note 26] or the idea of the self uniting with the Self. At the same time, the traditional Hindu itself gradually underwent profound changes, transforming it into what is recognized as early Hinduism.</reasoning><output>animal sacrifices</output>
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The Buddha refused to pay respect to who, during their time of animal sacrifice?
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<text>The Buddha refused to pay respect to who, during their time of animal sacrifice?</text><reasoning>A particular criticism of the Buddha was Vedic animal sacrifice.[web 18] He also mocked the Vedic "hymn of the cosmic man". However, the Buddha was not anti-Vedic, and declared that the Veda in its true form was declared by "Kashyapa" to certain rishis, who by severe penances had acquired the power to see by divine eyes. He names the Vedic rishis, and declared that the original Veda of the rishis[note 25] was altered by a few Brahmins who introduced animal sacrifices. The Buddha says that it was on this alteration of the true Veda that he refused to pay respect to the Vedas of his time. However, he did not denounce the union with Brahman,[note 26] or the idea of the self uniting with the Self. At the same time, the traditional Hindu itself gradually underwent profound changes, transforming it into what is recognized as early Hinduism.</reasoning><output>Vedas</output>
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The Theravada school spread south from india in what century BCE?
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<text>The Theravada school spread south from india in what century BCE?</text><reasoning>The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).</reasoning><output>3rd century</output>
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The Dharmagupta schol spread in what century to Kashmir?
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<text>The Dharmagupta schol spread in what century to Kashmir?</text><reasoning>The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).</reasoning><output>3rd century</output>
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Who gave rise to the Theravada school?
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<text>Who gave rise to the Theravada school?</text><reasoning>The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.</reasoning><output>Sthaviras</output>
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Monks following different schools of thought seem to have lived happily together in the same what?
|
<text>Monks following different schools of thought seem to have lived happily together in the same what?</text><reasoning>The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.</reasoning><output>monasteries</output>
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By the latest at around 100 CE, schisms were being caused by what type of desagreements?
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<text>By the latest at around 100 CE, schisms were being caused by what type of desagreements?</text><reasoning>The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.</reasoning><output>doctrinal</output>
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When did a number of modern movement in Buddhism emerge?
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<text>When did a number of modern movement in Buddhism emerge?</text><reasoning>A number of modern movements or tendencies in Buddhism emerged during the second half of the 20th Century, including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions.</reasoning><output>second half of the 20th Century</output>
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What is the Dalit buddhist movement sometimes called?
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<text>What is the Dalit buddhist movement sometimes called?</text><reasoning>A number of modern movements or tendencies in Buddhism emerged during the second half of the 20th Century, including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions.</reasoning><output>neo-Buddhism</output>
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In Buddhism, samatha meditation can calm the what?
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<text>In Buddhism, samatha meditation can calm the what?</text><reasoning>In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.</reasoning><output>mind</output>
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Vipassana meditation can reveal how the mind was what?
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<text>Vipassana meditation can reveal how the mind was what?</text><reasoning>In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.</reasoning><output>disturbed</output>
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What is the term for insight knowledge?
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<text>What is the term for insight knowledge?</text><reasoning>In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.</reasoning><output>jñāna</output>
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What is the term for understanding?
|
<text>What is the term for understanding?</text><reasoning>In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.</reasoning><output>prajñā</output>
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What eradicates the defilements completely?
|
<text>What eradicates the defilements completely?</text><reasoning>In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.</reasoning><output>understanding</output>
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Unlike most religions, Buddhism has no single central what?
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<text>Unlike most religions, Buddhism has no single central what?</text><reasoning>Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.[page needed] This could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and Japan. Other scholars say there is no universally accepted common core. The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.</reasoning><output>text</output>
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Tibetan Buddhists have not even translated most of the what?
|
<text>Tibetan Buddhists have not even translated most of the what?</text><reasoning>Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.[page needed] This could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and Japan. Other scholars say there is no universally accepted common core. The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.</reasoning><output>āgamas</output>
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Some scholars say there is no universally accepted common what?
|
<text>Some scholars say there is no universally accepted common what?</text><reasoning>Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.[page needed] This could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and Japan. Other scholars say there is no universally accepted common core. The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.</reasoning><output>core</output>
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What has been seen by some as a hinderance to understanding Buddhist philosophy?
|
<text>What has been seen by some as a hinderance to understanding Buddhist philosophy?</text><reasoning>Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.[page needed] This could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and Japan. Other scholars say there is no universally accepted common core. The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.</reasoning><output>size and complexity of the Buddhist canons</output>
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What four types of thought developed during the period of late mahayna buddhism?
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<text>What four types of thought developed during the period of late mahayna buddhism?</text><reasoning>During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.</reasoning><output>Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic</output>
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What was the latest thought type?
|
<text>What was the latest thought type?</text><reasoning>During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.</reasoning><output>Buddhist Logic</output>
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In India the two main philosophical schools of the Mahayana were Madhyamaka and what else?
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<text>In India the two main philosophical schools of the Mahayana were Madhyamaka and what else?</text><reasoning>During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.</reasoning><output>Yogacara</output>
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The Sangha began to break into separte factions after what council?
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<text>The Sangha began to break into separte factions after what council?</text><reasoning>According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.</reasoning><output>the Second</output>
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According to the Dipavamsa they started immediately after what council?
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<text>According to the Dipavamsa they started immediately after what council?</text><reasoning>According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.</reasoning><output>the Second Council</output>
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The Mahasanghika places the breakup at what time?
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<text>The Mahasanghika places the breakup at what time?</text><reasoning>According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.</reasoning><output>100 BCE</output>
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The ancient buddhist site in the lower Krsna Valley can be traced to at least what century BCE?
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<text>The ancient buddhist site in the lower Krsna Valley can be traced to at least what century BCE?</text><reasoning>Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."</reasoning><output>third</output>
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Evidence suggests that many Early mahayana scriptures originated in what part of India?
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<text>Evidence suggests that many Early mahayana scriptures originated in what part of India?</text><reasoning>Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."</reasoning><output>South</output>
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Movements were influenced by philosophical thought within the Vedic tradition such as what?
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<text>Movements were influenced by philosophical thought within the Vedic tradition such as what?</text><reasoning>At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads. These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such as Pakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter. Many of these new movements shared the same conceptual vocabulary—atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice").[note 24] The shramanas rejected the Veda, and the authority of the brahmans, who claimed they possessed revealed truths not knowable by any ordinary human means. Moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees to perform bogus rites and give useless advice.</reasoning><output>in the Upanishads</output>
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The movement included atomists such as what?
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<text>The movement included atomists such as what?</text><reasoning>At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads. These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such as Pakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter. Many of these new movements shared the same conceptual vocabulary—atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice").[note 24] The shramanas rejected the Veda, and the authority of the brahmans, who claimed they possessed revealed truths not knowable by any ordinary human means. Moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees to perform bogus rites and give useless advice.</reasoning><output>Pakudha Kaccayana</output>
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What is the term for agnostics?
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<text>What is the term for agnostics?</text><reasoning>At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads. These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such as Pakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter. Many of these new movements shared the same conceptual vocabulary—atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice").[note 24] The shramanas rejected the Veda, and the authority of the brahmans, who claimed they possessed revealed truths not knowable by any ordinary human means. Moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees to perform bogus rites and give useless advice.</reasoning><output>Ajnanas</output>
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What movement focused on the idea that the sould must be freed from matter?
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<text>What movement focused on the idea that the sould must be freed from matter?</text><reasoning>At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads. These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such as Pakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter. Many of these new movements shared the same conceptual vocabulary—atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice").[note 24] The shramanas rejected the Veda, and the authority of the brahmans, who claimed they possessed revealed truths not knowable by any ordinary human means. Moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees to perform bogus rites and give useless advice.</reasoning><output>Jains</output>
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What are considered the original teachings of the Buddha?
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<text>What are considered the original teachings of the Buddha?</text><reasoning>The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. Some adherents of Mahayana accept both the early teachings (including in this the Sarvastivada Abhidharma, which was criticized by Nagarjuna and is in fact opposed to early Buddhist thought) and the Mahayana sutras as authentic teachings of Gautama Buddha, and claim they were designed for different types of persons and different levels of spiritual understanding.</reasoning><output>Mahayana sutras</output>
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What is a very broad genre of Buddhist scripture?
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<text>What is a very broad genre of Buddhist scripture?</text><reasoning>The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. Some adherents of Mahayana accept both the early teachings (including in this the Sarvastivada Abhidharma, which was criticized by Nagarjuna and is in fact opposed to early Buddhist thought) and the Mahayana sutras as authentic teachings of Gautama Buddha, and claim they were designed for different types of persons and different levels of spiritual understanding.</reasoning><output>Mahayana sutras</output>
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