Question: How many Buddhas are considered to have existed in the Pali Canon?

Answer: 28

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. <hl> The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). <hl> A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the <hl> 28 <hl> Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).

question: How many Buddhas are considered to have existed in the Pali Canon?, context: Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).


Question: A Theravada and Mahayana belief is that the next Buddha will be one named what?

Answer: Maitreya

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). <hl> A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya). <hl>

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named <hl> Maitreya <hl> (Pali: Metteyya).

question: A Theravada and Mahayana belief is that the next Buddha will be one named what?, context: Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).


Question: Mahayana has many Buddhas of what origin?

Answer: celestial

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. <hl> The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial , rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). <hl> A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of <hl> celestial <hl>, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).

The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of <hl> celestial <hl> , rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448).

question: Mahayana has many Buddhas of what origin?, context: Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).


Question: A person can awaken from the "sleep of ignorance" by acknowledging the true nature of what?

Answer: reality

<hl> In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality ; such people are called arahants and occasionally buddhas. <hl> After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of <hl> reality <hl>; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of <hl> reality <hl> ; such people are called arahants and occasionally buddhas.

question: A person can awaken from the "sleep of ignorance" by acknowledging the true nature of what?, context: In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:


Question: At the end of the cycle of rebirth a person is called what?

Answer: arahants

<hl> In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. <hl> After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called <hl> arahants <hl> and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

question: At the end of the cycle of rebirth a person is called what?, context: In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:


Question: Nirvana and what term carry the same meaning?

Answer: Bodhi

<hl> Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. <hl> In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

<hl> Bodhi <hl> and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

question: Nirvana and what term carry the same meaning?, context: Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.


Question: What is the term for extinction of only hatred and greed, with residue of delusion?

Answer: anagami

Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. <hl> As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami . <hl>

Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called <hl> anagami <hl>.

As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called <hl> anagami <hl> .

question: What is the term for extinction of only hatred and greed, with residue of delusion?, context: Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.


Question: In the Mahayana, who is thought to be an omnipresent being?

Answer: Buddha

<hl> In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. <hl> Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

In the Mahayana, the <hl> Buddha <hl> tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

question: In the Mahayana, who is thought to be an omnipresent being?, context: In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.


Question: Who is thought to be beyond the range and reach of thought?

Answer: Buddha

<hl> In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. <hl> Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

In the Mahayana, the <hl> Buddha <hl> tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

question: Who is thought to be beyond the range and reach of thought?, context: In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.


Question: In what sutras are the Buddha, Dharma, and Sangha viewed as One?

Answer: Mahayana

<hl> In the Mahayana , the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. <hl> Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

In the <hl> Mahayana <hl>, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

In the <hl> Mahayana <hl> , the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought.

question: In what sutras are the Buddha, Dharma, and Sangha viewed as One?, context: In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.


Question: Buddha's death is seen as an illusion, as he is living in other planes of what?

Answer: existence

<hl> The Buddha's death is seen as an illusion, he is living on in other planes of existence , and monks are therefore permitted to offer "new truths" based on his input. <hl> Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

The Buddha's death is seen as an illusion, he is living on in other planes of <hl> existence <hl>, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

The Buddha's death is seen as an illusion, he is living on in other planes of <hl> existence <hl> , and monks are therefore permitted to offer "new truths" based on his input.

question: Buddha's death is seen as an illusion, as he is living in other planes of what?, context: The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).


Question: Who is permitted to offer "new truths" based on Buddhas input?

Answer: monks

<hl> The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. <hl> Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

The Buddha's death is seen as an illusion, he is living on in other planes of existence, and <hl> monks <hl> are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

question: Who is permitted to offer "new truths" based on Buddhas input?, context: The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).


Question: What is the term for the idea of ultimately nothing has existance?

Answer: śūnyatā

The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. <hl> Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened). <hl>

The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of <hl> śūnyatā <hl> (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

question: What is the term for the idea of ultimately nothing has existance?, context: The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).


Question: Who are enlightened people who vow to continue being reborn?

Answer: bodhisattvas

The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. <hl> Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened). <hl>

The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in <hl> bodhisattvas <hl> (enlightened people who vow to continue being reborn until all beings can be enlightened).

question: Who are enlightened people who vow to continue being reborn?, context: The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).


Question: What is characterized by the deep truts in the "other-power" of Amitabha Buddha

Answer: Pure Land

<hl> The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land , which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. <hl> Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, <hl> Pure Land <hl>, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, <hl> Pure Land <hl> , which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha.

question: What is characterized by the deep truts in the "other-power" of Amitabha Buddha, context: The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.


Question: What is perhaps the most faith-oriented for of Buddhism?

Answer: Pure Land

<hl> The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land , which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. <hl> Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, <hl> Pure Land <hl>, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, <hl> Pure Land <hl> , which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha.

question: What is perhaps the most faith-oriented for of Buddhism?, context: The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.


Question: What Buddha vowed to rescue all beings from samsaric suffering?

Answer: Amitabha

<hl> The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. <hl> Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of <hl> Amitabha <hl> Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

question: What Buddha vowed to rescue all beings from samsaric suffering?, context: The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterized by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name liberates one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.


Question: Who is believed to have achieved enlightenment first?

Answer: Gautama Buddha

<hl> Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. <hl> A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

Buddhists believe <hl> Gautama Buddha <hl> was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

question: Who is believed to have achieved enlightenment first?, context: Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).


Question: What is the term for the stretch of history during which people rmember and practice the teachings of the earliest known buddha?

Answer: A Buddha era

Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. <hl> A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. <hl> This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. <hl> A Buddha era <hl> is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

question: What is the term for the stretch of history during which people rmember and practice the teachings of the earliest known buddha?, context: Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).


Question: Who is the Buddha of this Buddha era?

Answer: Gautama Buddha

<hl> Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. <hl> A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

Buddhists believe <hl> Gautama Buddha <hl> was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

question: Who is the Buddha of this Buddha era?, context: Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).


Question: Who taught directly or indirectly to all other Buddhas?

Answer: Gautama Buddha

<hl> Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. <hl> A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

Buddhists believe <hl> Gautama Buddha <hl> was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

question: Who taught directly or indirectly to all other Buddhas?, context: Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence.[web 15][web 16] The Gautama Buddha, therefore, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).


Question: Who believes there are innumerable other Buddhas in other universes?

Answer: Mahayana Buddhists

<hl> In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. <hl> A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

In addition, <hl> Mahayana Buddhists <hl> believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

question: Who believes there are innumerable other Buddhas in other universes?, context: In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.


Question: What buddhist belief says that Buddhas come one at a time and not within other eras?

Answer: Theravada

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. <hl> A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. <hl> The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A <hl> Theravada <hl> commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

question: What buddhist belief says that Buddhas come one at a time and not within other eras?, context: In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.


Question: What form of Buddhism has declined to the point where few are capable of following the path?

Answer: Pure Land

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. <hl> Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha. <hl>

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. <hl> Pure Land <hl> Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha.

question: What form of Buddhism has declined to the point where few are capable of following the path?, context: The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha.


Question: What does Bodhisattva mean?

Answer: enlightenment being

<hl> Bodhisattva means " enlightenment being ", and generally refers to one who is on the path to buddhahood. <hl> Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means "<hl> enlightenment being <hl>", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means " <hl> enlightenment being <hl> ", and generally refers to one who is on the path to buddhahood.

question: What does Bodhisattva mean?, context: Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]


Question: What is the term for the spontaneous wish to attain Buddhahood for the benefit of all beings?

Answer: bodhicitta

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. <hl> Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta , which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. <hl> Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated <hl> bodhicitta <hl>, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated <hl> bodhicitta <hl> , which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings.

question: What is the term for the spontaneous wish to attain Buddhahood for the benefit of all beings?, context: Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]


Question: What term means "great vehicle"?

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."

question: What term means "great vehicle"?, context: According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: What is an honorary synonym for Bodhisattvayana?

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."

question: What is an honorary synonym for Bodhisattvayana?, context: According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: The Astasahasrika Prajnaparamita Sutra is an important text of what type?

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."

question: The Astasahasrika Prajnaparamita Sutra is an important text of what type?, context: According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: What buddhism encourages everyone to become bodhisattvas?

Answer: Mahayana

<hl> Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

<hl> Mahayana <hl> Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

question: What buddhism encourages everyone to become bodhisattvas?, context: Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.


Question: What is the idea there the practitioner promises to work for the complete enlightenment of all beings by practicing the six paramitas?

Answer: bodhisattva vow

<hl> Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow , where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the <hl> bodhisattva vow <hl>, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the <hl> bodhisattva vow <hl> , where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās.

question: What is the idea there the practitioner promises to work for the complete enlightenment of all beings by practicing the six paramitas?, context: Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.


Question: What are the six perfections under Mahayana teachings?

Answer: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā . <hl>

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: <hl> dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā <hl>.

According to Mahayana teachings, these perfections are: <hl> dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā <hl> .

question: What are the six perfections under Mahayana teachings?, context: Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.


Question: Which Dalai Lama cites Shantideva's famous saying?

Answer: the 14th Dalai Lama

<hl> A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world. <hl> "[citation needed]

A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which <hl> the 14th Dalai Lama <hl> often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."[citation needed]

question: Which Dalai Lama cites Shantideva's famous saying?, context: A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."[citation needed]


Question: Devotion is an important part of the practice of most what?

Answer: Buddhists

<hl> Devotion is an important part of the practice of most Buddhists . <hl> Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most <hl> Buddhists <hl>. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most <hl> Buddhists <hl> .

question: Devotion is an important part of the practice of most what?, context: Devotion is an important part of the practice of most Buddhists. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.


Question: What are the devotional practices?

Answer: bowing, offerings, pilgrimage, and chanting

Devotion is an important part of the practice of most Buddhists. <hl> Devotional practices include bowing, offerings, pilgrimage, and chanting . <hl> In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most Buddhists. Devotional practices include <hl> bowing, offerings, pilgrimage, and chanting <hl>. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotional practices include <hl> bowing, offerings, pilgrimage, and chanting <hl> .

question: What are the devotional practices?, context: Devotion is an important part of the practice of most Buddhists. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.


Question: Buddhism traditionally incorporates states of what type of absorption?

Answer: meditative

<hl> Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). <hl> The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of <hl> meditative <hl> absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

question: Buddhism traditionally incorporates states of what type of absorption?, context: Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: The most acient yogic ideas is found in the early sermons of who?

Answer: the Buddha

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). <hl> The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha . <hl> One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of <hl> the Buddha <hl>. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

The most ancient sustained expression of yogic ideas is found in the early sermons of <hl> the Buddha <hl> .

question: The most acient yogic ideas is found in the early sermons of who?, context: Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: The difference between the Buddha's teaching and the yoga presented in what what type of texts is significant?

Answer: Brahminic

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. <hl> The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. <hl> Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early <hl> Brahminic <hl> texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

question: The difference between the Buddha's teaching and the yoga presented in what what type of texts is significant?, context: Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: According to the Buddha event he highest meditative state is not what?

Answer: liberating

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. <hl> One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. <hl> The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with <hl> liberating <hl> cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

question: According to the Buddha event he highest meditative state is not what?, context: Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: Meditation was an aspect of the practice of who?

Answer: the yogis

<hl> Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. <hl> The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Meditation was an aspect of the practice of <hl> the yogis <hl> in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

question: Meditation was an aspect of the practice of who?, context: Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.


Question: In Buddhism, what must be developed at all times?

Answer: mindfulness and clear awareness

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. <hl> In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. <hl> A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, <hl> mindfulness and clear awareness <hl> are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

question: In Buddhism, what must be developed at all times?, context: Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.


Question: Religious knowledge is also known as what?

Answer: vision

<hl> Religious knowledge or " vision " was indicated as a result of practice both within and outside of the Buddhist fold. <hl> According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

Religious knowledge or "<hl> vision <hl>" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

Religious knowledge or " <hl> vision <hl> " was indicated as a result of practice both within and outside of the Buddhist fold.

question: Religious knowledge is also known as what?, context: Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]


Question: What type of techniques were shared with other traditions of his day?

Answer: meditative

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). <hl> Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. <hl> prajñā) was original.[web 18]

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's <hl> meditative <hl> techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

question: What type of techniques were shared with other traditions of his day?, context: Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]


Question: There is an idea where ethics are causally related to the attainment of what?

Answer: transcendent wisdom

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). <hl> Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of " transcendent wisdom " (Pali paññā; Skt. prajñā) was original.[web 18] <hl>

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "<hl> transcendent wisdom <hl>" (Pali paññā; Skt. prajñā) was original.[web 18]

Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of " <hl> transcendent wisdom <hl> " (Pali paññā; Skt. prajñā) was original.[web 18]

question: There is an idea where ethics are causally related to the attainment of what?, context: Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]


Question: What are probably the earliest texts describing meditation techniques?

Answer: Buddhist texts

<hl> The Buddhist texts are probably the earliest describing meditation techniques. <hl> They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

The <hl> Buddhist texts <hl> are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

question: What are probably the earliest texts describing meditation techniques?, context: The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: What describes meditative states exising before the Buddha?

Answer: Buddhist texts

<hl> The Buddhist texts are probably the earliest describing meditation techniques. <hl> They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

The <hl> Buddhist texts <hl> are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

question: What describes meditative states exising before the Buddha?, context: The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: What two items were written after the rise of Buddhism?

Answer: Upanishads

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. <hl> Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation. <hl>

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two <hl> Upanishads <hl> written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

question: What two items were written after the rise of Buddhism?, context: The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: In pre-buddhist early Brahminic texts there is no evidence for what?

Answer: meditation

<hl> While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. <hl> He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

While there is no convincing evidence for <hl> meditation <hl> in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

question: In pre-buddhist early Brahminic texts there is no evidence for what?, context: While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: The upanishads statements reflect what type of tradition?

Answer: contemplative

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect <hl> a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period. <hl>

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a <hl> contemplative <hl> tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

question: The upanishads statements reflect what type of tradition?, context: While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: What contains evidence for a contemplative tradition?

Answer: Nasadiya Sukta

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. <hl> Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period. <hl>

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the <hl> Nasadiya Sukta <hl> contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

question: What contains evidence for a contemplative tradition?, context: While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: What is the first step in a school of Buddhism?

Answer: the Three Jewels

<hl> Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. <hl> The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in <hl> the Three Jewels <hl> (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

question: What is the first step in a school of Buddhism?, context: Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: What mentions taking refuge on behalf of young or unborn children?

Answer: Majjhima Nikaya

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. <hl> The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya , recognized by most scholars as an early text (cf. <hl> Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the <hl> Majjhima Nikaya <hl>, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

The practice of taking refuge on behalf of young or even unborn children is mentioned in the <hl> Majjhima Nikaya <hl> , recognized by most scholars as an early text (cf.

question: What mentions taking refuge on behalf of young or unborn children?, context: Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: What type of Buddhism adds a fourth refuge?

Answer: Tibetan

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). <hl> Tibetan Buddhism sometimes adds a fourth refuge, in the lama. <hl> In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). <hl> Tibetan <hl> Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

question: What type of Buddhism adds a fourth refuge?, context: Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: The Three Jewels are preceived as possessed of an eternal and unchanging what?

Answer: essence.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. <hl> Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering. <hl>

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable <hl> essence. <hl> These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

question: The Three Jewels are preceived as possessed of an eternal and unchanging what?, context: Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.