derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
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]

Question: What was the first thing Gautama did on his spiritual quest? Question: Gautama didn't like the religious teaching he initially found because of why? Question: What almost killed Gautama in his pursuit? Question: What are some of the practices Gautama underwent on his quest? Question: What did he receive from the locals that changed his approach? Question: What did Gautama accept from a village girl? Question: Gautama devoted himself to what type of meditation? Question: What was the first skill Gautama learnt? Question: What is the path of moderation between the extremes of self-indulgence and self-mortification called? Question: Buddhists call anapanasati what? Question: What is the path of moderation called he followed?
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.

Question: How old was Gautama when he sat under the Bodhi Tree? Question: What kind of tree was the Bodhi Tree? Question: What was the tree called he sat under? Question: What type of tree was the Bodhi Tree? Question: What was the tree renamed that Gautama achieved enlightenment under? Question: When he was 35 Gautama sat in meditation under what tree? Question: What town was the Bodhi Tree in? Question: What did Gautama spend the rest of his life doing after reaching enlightenment? Question: How old was the Buddha at the time of his death? Question: At what age did Gautama come to pass? Question: What is the south branch of the tree Gautama sat under called? Question: The south branch of the original fig tree is known as?
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.

Question: What is samsara? Question: What is samsara defined as? Question: How many realms of existence are there in Buddhism? Question: How many realms of existance are within the cycle of rebirths? Question: Realms can be understood as physical realms of what type of states? Question: The cycle of birth and death is called what in Buddhism? Question: Samsara is caused by what? Question: What is avidya? Question: avidya is what kind of samsara? Question: What is dukkha? Question: Is liberation from samsara possible? Question: How can you be freed from samsara? Question: A person can get away from samsara by doing what?
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".

Question: What does the Sanskrit term Karma translate as? Question: What is the definition of Karma from Sanskrit? Question: What is karma according to Buddhism? Question: What is Karma? Question: What is theavoidance of unwholesome actions and the cultivation of positive actions called? Question: What is the avoidance of bad acts called? Question: Avoidance of unwholesome actions and use of positive actions is called what? Question: What actions does karma refer to in Buddhism? Question: Karma's actions come from what? Question: What is the result of Karma called? Question: what does vipaka mean?
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.

Question: In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma? Question: What Buddhism says that salvation is unattainable? Question: What type of sutra is the Lotus Sutra? Question: In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts? Question: Some mantras are used for cutting off what type of karma? Question: The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism? Question: Who was the Japanese Pure Land teacher? Question: According to Genshin, who has the power to destroy karma? Question: Who has the power to destroy bad karma? Question: According to Genshin, whats has the power to destroy 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.

Question: What is the process in which beings go through cycles of lifetimes as many forms of sentient life? Question: What is the name for the process of a succession of lifetimes? Question: Sentient life according to Buddhism runs between what two points? Question: Which doctrine denies the concept of a permanent self or soul? Question: Hinduism and Christianity use what term for a permanent self? Question: What doctrine rejects the idea of permanent self? Question: "dependent arising" is the meaning of what word? Question: In Buddhism, rebirth into consecutive lives is determined by what? Question: The laws of cause and effect can also be called?
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.

Question: How many planes of existence are there? Question: How many planes of existence? Question: What are the higher heavens called? Question: Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who? Question: What are skilled Buddhists called? Question: Skilled buddhist practictioners that can get to the higher heavens are known as what? Question: What is another name for Ārūpyadhātu? Question: What does arupyadhatu mean? Question: Rebirth into the formless realms can only be attained by who? Question: What is the highest object of meditation called? Question: What is the highest object of meditation?
According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

Question: There is a transitional state between one life and the next according to what branches of Buddhism? Question: Other than Tibetan Buddhism, what other Buddhism supports bardo? Question: There is an intermediate state between one life and the next according to what Buddism? Question: What is the state called between lives? Question: What type of Theravada rejects the intermediate state idea? Question: What branch of Buddhism rejects that there is a transitional state between lives? Question: Which major part of Buddhism rejects bardo? Question: Passages in what teaching support the idea that the Buddha taught of a stage between lives? Question: What book discusses bardo? Question: Some passages of what Canon support the idea of intermediate stages?
The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

Question: What is considered to be central to the teachings of Buddhism? Question: What teachings are the most important to Buddhism? Question: What is considered central to the teachings of Buddhism? Question: What do the Four Noble Truths explain? Question: The four truths explain the nature of what? Question: What part of Dukkha deals with pain?
The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Question: What does the first of the Four Noble Truths explain? Question: What does the first truth cover? Question: Suffering, anxiety, unsatisfactoriness, and unease is the translation of what word? Question: What is Dukkha? Question: What is another word for Dukkha? Question: What is another nature of Dukkha? Question: Dukkha can be translated as what word in regards to unhappiness? Question: How many aspects are there to Dukkha? Question: How many aspects does dukkha have?
The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

Question: What does the second of the Four Noble Truths explain? Question: The second truth is? Question: What is the second truth? Question: The third noble truth is that the complete cessation of what is possible? Question: What is the origin of dukkha? Question: How is the meaning of Dukkha explained? Question: What is a contributing factor to Dukkha? Question: The origin of dukkha is explained as craving conditioned by what? Question: The root cause of dukkha is identified as ignorance of what? Question: What is the third of the Four Noble Truths explain? Question: What is the fourth of the Four Noble Truths explain?
The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Question: What is the fourth of the Buddha's Four Noble Truths? Question: The fourth truth consists of how many factors? Question: The Noble Eightfold Path is which of Buddha's Truths? Question: The Noble Eightfold Path is which Noble Truth? Question: The noble Eightfold path is a set of how many inerconnected factors? Question: What is the purpose of the Noble Eightfold Path? Question: What is the end goal of the Fourth Truth? Question: When the eight factors are developed together, is leads to the cessation of what? Question: What are the eight factors of the Noble Eightfold Path? Question: What is one of the eight factors?
Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

Question: Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."? Question: Who describes the path as "a mandala of interconnected factor that support and moderate each other"? Question: How are the eight factors of the Noble Eightfold Path to be understood? Question: What can one's behaviour be divided into?
While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables".[dubious – discuss] Gautama thus invented a new kind of human, one without egotism.[dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[full citation needed] are also known as brahmaviharas, divine abodes, or simply as four immeasurables.[web 5] Pema Chödrön calls them the "four limitless ones". Of the four, mettā or loving-kindness meditation is perhaps the best known.[web 5] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings."[web 6][web 7]

Question: During his search for enlightenment, Gautama combined what teachings? Question: Gautama combined the yoga practice of what teacher? Question: What was the new kind of human invented by Gautama? Question: Gautama invented a new kind of human without what? Question: What are the "four Immeasurable minds"? Question: What are the Four Immeasurable Minds also known as? Question: Who calls the four immeasurable minds "four limitless ones"? Question: What is the best known of the four immeasurables? Question: The Four Immeasurables are taught as a form of what? Question: The Four Immeasurables are taught as a form of meditation that cultivates what?
An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:

Question: An important guiding priciple of Buddhist practice is what? Question: When did Gautama Buddha discover the Middle Way? Question: Guatama discovered the middle path before his what?
Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice.

Question: Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism? Question: What are some of the theories and philosophies produced by Buddhist scholars? Question: Does Buddhism encourage or discourage doctrinal studies? Question: Some schools within Buddhism discourage what type of study?
The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence.

Question: What is the goal of the Buddhist path? Question: Liberation is know as what? Question: What is the goal of the buddhist path? Question: In awakening to the true nature of the self, one no longer care about what? Question: Upon awakening to the true nature of the self, what is one is liberated from? Question: Buddha recommended viewing thing by how many marks of existence?
Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha).

Question: What is the meaning of impermanence in Buddhism? Question: What is in a constant flux? Question: Everything is continuously coming into being and what? Question: According to the Buddhist doctrine of impermanence, how does life express impermanence? Question: The cycle of rebirth is also called what? Question: Why is attachment to things futile? Question: According to doctrine, because all thing don't last, attachment can lead to what?
Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations"[web 9] that can give the impression that the Buddhist view is pessimistic, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.[note 8]

Question: In translation what term is often left untranslated to keep of fuller definition? Question: Suffering is a central concept in what? Question: The term dukkha corresponds to what English terms? Question: Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term? Question: The philosophical meaning of suffering is close what term? Question: The condition of being disturbed is what? Question: Buddhism seeks to be neither pessimistic or optimistic, but what?
Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.[note 9] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.

Question: What is the third mark of existence in Buddhism? Question: What is the 3rd mark of existence? Question: In what form is anatta not meant as a metaphysical assertion? Question: The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what? Question: Buddha rejected the assertion "I have a Self" and what other related assertion? Question: What was the answer given when the Buddha was asked if the body is the same as the self? Question: What is the term for constantly changing physical and mental parts? Question: What is the conclusion that one comes to when analyzing the changing physical and mental components or  person or thing?
The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".

Question: What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect? Question: The doctrine of pratityasumatupada is a important part of what type of metaphysics? Question: Translated into English, what does pratītyasamutpāda mean?
The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10]

Question: What is the most common application of the concept of pratītyasamutpāda? Question: An application of the idea of pratityasamutpada is the scheme of what? Question: What doe nidana mean? Question: What does the scheme of Twelve Nidānas explain?
The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:

Question: What describes the connection between the conditions of cyclic existence? Question: What describes the causal connection between the subsequent conditions of cyclic existance?