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According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." In writing her biography of the Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that meets modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."[dubious – discuss] | Karen Armstrong has said that we can be confident who existed? | Siddhatta Gotama |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | According to early texts, when was Siddhārtha Gautama born? | fifth century BCE |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | According to early texts, where was Siddhārtha Gautama born? | in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | What type of community was Siddhārtha Gautama raised in? | It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | Where was Siddhārtha Gautama born? | the northeastern Indian subcontinent |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | When did Siddhārtha Gautama live? | fifth century BCE |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | What size was Siddhārtha Gautama's birthplace? | a small republic |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | Where did we find proof of his existence? | early texts |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | What was most likely Siddhārtha Gautama's father? | an oligarchy |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | Who was born in a northeastern part of India/ | Siddhārtha Gautama |
The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the fifth century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. | If Siddhartha lived in a small republic, his father would have been a what? | elected chieftain |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was the name of the astrologer who visited Prince Gautama's father? | Asita |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was the prediction made by Asita? | Siddhartha would either become a great king or renounce the material world to become a holy man |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | According to Asita, how would Siddhartha decide which path to take in life? | depending on whether he saw what life was like outside the palace walls |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was the occupation of the person who visited Gautama? | an astrologer |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was the name of his father? | Suddhodana |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was Buddha predicted to become contrary with his life as we know it? | a great king |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What was the name of the astrologer that visited Gautama's father? | Asita |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | What is Gautama's fathers name? | Suddhodana |
According to this narrative, shortly after the birth of young prince Gautama, an astrologer named Asita visited the young prince's father, Suddhodana, and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls. | Asita prophesied that Siddhartha would be a kind or a what? | holy man |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What did Śuddhodana do to ensure that his son became a king instead of a holy man? | prevented him from leaving the palace grounds |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | How old was Gautama when he first left the palace grounds? | 29 |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What happened when Gautama left the palace grounds? | he learned of the suffering of ordinary people |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What are the four sights in Buddhism? | encountering an old man, a sick man, a corpse and, finally, an ascetic holy man |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What did Buddha's father want him to become? | a king |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | By what age was he venturing outside? | 29 |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What were his first four encounters called? | the four sights |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | What did Gautama do after learning about the outside world? | abandon royal life |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | Suddhodana wanted his son to become what? | a king |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | At what age did Gautama venture out from the palace area? | 29 |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | How many "sights" did Gautama have that are well known? | four |
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest. | Gautama encountered an old man, a sick man, a holy man, and a what? | corpse |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What was the first thing Gautama did on his spiritual quest? | went to study with famous religious teachers of the day |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What is the path of moderation between the extremes of self-indulgence and self-mortification called? | the Middle Way |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What are some of the practices Gautama underwent on his quest? | prolonged fasting, breath-holding, and exposure to pain |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What was the first skill Gautama learnt? | meditation |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What almost killed Gautama in his pursuit? | asceticism |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What did he receive from the locals that changed his approach? | milk and rice |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What is the path of moderation called he followed? | Middle Way |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | Gautama didn't like the religious teaching he initially found because of why? | they did not provide a permanent end to suffering |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | What did Gautama accept from a village girl? | milk and rice |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | Gautama devoted himself to what type of meditation? | anapanasati |
Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the śramaṇas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. madhyamā-pratipad): a path of moderation between the extremes of self-indulgence and self-mortification.[web 2][web 3] | Buddhists call anapanasati what? | the Middle Way |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | How old was Gautama when he sat under the Bodhi Tree? | 35 |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What kind of tree was the Bodhi Tree? | Ficus religiosa |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What did Gautama spend the rest of his life doing after reaching enlightenment? | he spent the rest of his life teaching the path of awakening he had discovered |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | How old was the Buddha at the time of his death? | 80 |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What is the south branch of the tree Gautama sat under called? | Jaya Sri Maha Bodhi |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What was the tree called he sat under? | Ficus religiosa |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What was the tree renamed that Gautama achieved enlightenment under? | Bodhi Tree |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | At what age did Gautama come to pass? | 80 |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | When he was 35 Gautama sat in meditation under what tree? | Bodhi Tree |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What type of tree was the Bodhi Tree? | Ficus religiosa |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | What town was the Bodhi Tree in? | Bodh Gaya |
Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. | The south branch of the original fig tree is known as? | Jaya Sri Maha Bodhi |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is samsara? | the continual repetitive cycle of birth and death |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is avidya? | ignorance |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is dukkha? | suffering, anxiety, dissatisfaction |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Is liberation from samsara possible? | In the Buddhist view, liberation from samsara is possible by following the Buddhist path. |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | The cycle of birth and death is called what in Buddhism? | Samsara |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How many realms of existence are there in Buddhism? | six |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | avidya is what kind of samsara? | ignorance |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How can you be freed from samsara? | by following the Buddhist path |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | What is samsara defined as? | the continual repetitive cycle of birth and death |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | How many realms of existance are within the cycle of rebirths? | six |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Realms can be understood as physical realms of what type of states? | psychological |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | Samsara is caused by what? | avidya |
Within Buddhism, samsara is defined as the continual repetitive cycle of birth and death that arises from ordinary beings' grasping and fixating on a self and experiences. Specifically, samsara refers to the process of cycling through one rebirth after another within the six realms of existence,[note 2] where each realm can be understood as physical realm or a psychological state characterized by a particular type of suffering. Samsara arises out of avidya (ignorance) and is characterized by dukkha (suffering, anxiety, dissatisfaction). In the Buddhist view, liberation from samsara is possible by following the Buddhist path. | A person can get away from samsara by doing what? | following the Buddhist path |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What does the Sanskrit term Karma translate as? | action, work |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is karma according to Buddhism? | the force that drives saṃsāra |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is theavoidance of unwholesome actions and the cultivation of positive actions called? | sīla |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What actions does karma refer to in Buddhism? | actions of body, speech or mind that spring from mental intent |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the definition of Karma from Sanskrit? | action, work |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the avoidance of bad acts called? | sīla |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | Karma's actions come from what? | cetanā |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is the result of Karma called? | vipāka |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | What is Karma? | the force that drives saṃsāra |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | Avoidance of unwholesome actions and use of positive actions is called what? | sīla |
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result". | what does vipaka mean? | result |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma? | Theravada Buddhism |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts? | the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism? | Vajrayana |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | According to Genshin, who has the power to destroy karma? | Amitābha |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | What Buddhism says that salvation is unattainable? | Theravada Buddhism |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Who has the power to destroy bad karma? | Amitābha |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | What type of sutra is the Lotus Sutra? | Mahayana |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Some mantras are used for cutting off what type of karma? | negative |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | Who was the Japanese Pure Land teacher? | Genshin |
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra. | According to Genshin, whats has the power to destroy karma? | Amitābha |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | What is the process in which beings go through cycles of lifetimes as many forms of sentient life? | Rebirth |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | Which doctrine denies the concept of a permanent self or soul? | The doctrine of anattā (Sanskrit anātman) |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | In Buddhism, rebirth into consecutive lives is determined by what? | the laws of cause and effect |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | Sentient life according to Buddhism runs between what two points? | from conception to death. |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | The laws of cause and effect can also be called? | karma |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | What is the name for the process of a succession of lifetimes? | Rebirth |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | What doctrine rejects the idea of permanent self? | anatta |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | "dependent arising" is the meaning of what word? | pratītyasamutpāda |
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next. | Hinduism and Christianity use what term for a permanent self? | eternal soul |
The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation. | Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who? | skilled Buddhist practitioners known as anāgāmis (non-returners) |
The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation. | Rebirth into the formless realms can only be attained by who? | those who can meditate on the arūpajhānas, the highest object of meditation |
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