Question: What has an irreversable effect?

Answer: The Three Jewels

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. <hl> 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.

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: "<hl> The Three Jewels <hl> 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.

In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: " <hl> The Three Jewels <hl> have the quality of excellence.

question: What has an irreversable effect?, 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: Who presented himself as a model?

Answer: Gautama Buddha

<hl> According to the scriptures, Gautama Buddha presented himself as a model. <hl> The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

According to the scriptures, <hl> Gautama Buddha <hl> presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

question: Who presented himself as a model?, context: According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.


Question: What offers a refuge by providing guidelines for the alleviation of suffering?

Answer: Dharma

According to the scriptures, Gautama Buddha presented himself as a model. <hl> The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. <hl> The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

According to the scriptures, Gautama Buddha presented himself as a model. The <hl> Dharma <hl> offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

question: What offers a refuge by providing guidelines for the alleviation of suffering?, context: According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.


Question: What provides refuge by preserving the authentic teachings of the Buddha?

Answer: Sangha

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. <hl> The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable. <hl>

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The <hl> Sangha <hl> is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

question: What provides refuge by preserving the authentic teachings of the Buddha?, context: According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.


Question: What is an action committed through the body and involves intentional effort?

Answer: Śīla

<hl> Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". <hl> It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

<hl> Śīla <hl> (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

question: What is an action committed through the body and involves intentional effort?, context: Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.


Question: Sila is the second what?

Answer: pāramitā

Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. <hl> It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā . <hl> It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second <hl> pāramitā <hl>. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

It is one of the three practices (sīla, samādhi, and paññā) and the second <hl> pāramitā <hl> .

question: Sila is the second what?, context: Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "moral discipline", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sīla, samādhi, and paññā) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.


Question: What keeps the cultivator from rebirth in the four realms of existance?

Answer: keeping the precepts

Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. <hl> According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. <hl> Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, <hl> keeping the precepts <hl> is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

question: What keeps the cultivator from rebirth in the four realms of existance?, context: Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.


Question: What is the foundation of Samadhi/Bhavana?

Answer: Śīla

<hl> Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. <hl> Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

<hl> Śīla <hl> is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

question: What is the foundation of Samadhi/Bhavana?, context: Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.


Question: What promotes not only the peace of mind but also peace in the community?

Answer: keeping the precepts

Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. <hl> According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. <hl> Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, <hl> keeping the precepts <hl> is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

question: What promotes not only the peace of mind but also peace in the community?, context: Śīla is the foundation of Samādhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts is meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.


Question: What does sila refer to?

Answer: overall principles of ethical behavior

<hl> Śīla refers to overall principles of ethical behavior . <hl> There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

Śīla refers to <hl> overall principles of ethical behavior <hl>. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

Śīla refers to <hl> overall principles of ethical behavior <hl> .

question: What does sila refer to?, context: Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.


Question: Lay people tend to live by the five what?

Answer: precepts

Śīla refers to overall principles of ethical behavior. <hl> There are several levels of sīla, which correspond to "basic morality" (five precepts ), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). <hl> Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five <hl> precepts <hl>), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

There are several levels of sīla, which correspond to "basic morality" (five <hl> precepts <hl> ), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha).

question: Lay people tend to live by the five what?, context: Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.


Question: Schools can undertake eight precepts, which add basic what?

Answer: asceticism.

Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. <hl> If they wish, they can choose to undertake the eight precepts, which add basic asceticism. <hl>

Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic <hl> asceticism. <hl>

question: Schools can undertake eight precepts, which add basic what?, context: Śīla refers to overall principles of ethical behavior. There are several levels of sīla, which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.


Question: Precepts are not created as imperatives, but as what?

Answer: training rules

<hl> The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. <hl> In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

The precepts are not formulated as imperatives, but as <hl> training rules <hl> that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

question: Precepts are not created as imperatives, but as what?, context: The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.


Question: The cultivation of dana and what kind of conduct refine consciousness?

Answer: ethical

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. <hl> In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. <hl> There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and <hl> ethical <hl> conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

question: The cultivation of dana and what kind of conduct refine consciousness?, context: The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.


Question: Even if there is no further Buddhist practice, what heavens is still likely?

Answer: lower

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. <hl> In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. <hl> There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the <hl> lower <hl> heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

question: Even if there is no further Buddhist practice, what heavens is still likely?, context: The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.


Question: Of the eight precepts which one is on sexual misconduct?

Answer: third

<hl> In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. <hl> The three additional precepts are:

In the eight precepts, the <hl> third <hl> precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:

question: Of the eight precepts which one is on sexual misconduct?, context: In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:


Question: What is the third strict precept on sexual misconduct?

Answer: a precept of celibacy

<hl> In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy . <hl> The three additional precepts are:

In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes <hl> a precept of celibacy <hl>. The three additional precepts are:

In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes <hl> a precept of celibacy <hl> .

question: What is the third strict precept on sexual misconduct?, context: In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are:


Question: How many precepts are on the list?

Answer: ten

<hl> The complete list of ten precepts may be observed by laypeople for short periods. <hl> For the complete list, the seventh precept is partitioned into two, and a tenth added:

The complete list of <hl> ten <hl> precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:

question: How many precepts are on the list?, context: The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:


Question: In the complete list of precepts, which one is partitioned into two?

Answer: seventh

The complete list of ten precepts may be observed by laypeople for short periods. <hl> For the complete list, the seventh precept is partitioned into two, and a tenth added: <hl>

The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the <hl> seventh <hl> precept is partitioned into two, and a tenth added:

question: In the complete list of precepts, which one is partitioned into two?, context: The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:


Question: How many basic precepts are there for monastics?

Answer: the ten precepts

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. <hl> Novice-monks use the ten precepts , which are the basic precepts for monastics. <hl>

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use <hl> the ten precepts <hl>, which are the basic precepts for monastics.

Novice-monks use <hl> the ten precepts <hl> , which are the basic precepts for monastics.

question: How many basic precepts are there for monastics?, context: Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.


Question: What is the specific moral code for monks and nuns?

Answer: vinaya

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. <hl> The precise content of the vinaya pitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. <hl> Novice-monks use the ten precepts, which are the basic precepts for monastics.

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the <hl> vinaya <hl>pitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

The precise content of the <hl> vinaya <hl> pitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya.

question: What is the specific moral code for monks and nuns?, context: Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.


Question: How many rules dows the patimokkha have?

Answer: 227

Vinaya is the specific moral code for monks and nuns. <hl> It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. <hl> The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of <hl> 227 <hl> rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

question: How many rules dows the patimokkha have?, context: Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.


Question: What are the scriptures on vinaya called?

Answer: vinayapitaka

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. <hl> The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. <hl> Novice-monks use the ten precepts, which are the basic precepts for monastics.

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the <hl> vinayapitaka <hl> (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

question: What are the scriptures on vinaya called?, context: Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.


Question: Regarding the monastic rules, the Buddha reminds his hearers that it is the spirit that what?

Answer: counts

<hl> Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts . <hl> On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that <hl> counts <hl>. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that <hl> counts <hl> .

question: Regarding the monastic rules, the Buddha reminds his hearers that it is the spirit that what?, context: Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."


Question: The rules themselves are designed to assure a satisfying what?

Answer: life

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. <hl> On the other hand, the rules themselves are designed to assure a satisfying life , and provide a perfect springboard for the higher attainments. <hl> Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying <hl> life <hl>, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

On the other hand, the rules themselves are designed to assure a satisfying <hl> life <hl> , and provide a perfect springboard for the higher attainments.

question: The rules themselves are designed to assure a satisfying what?, context: Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."


Question: The rules are a perfect springboard for what?

Answer: higher attainments

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. <hl> On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments . <hl> Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the <hl> higher attainments <hl>. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the <hl> higher attainments <hl> .

question: The rules are a perfect springboard for what?, context: Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."


Question: Monastics are instructed by the Buddha to live as what?

Answer: islands unto themselves

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. <hl> Monastics are instructed by the Buddha to live as " islands unto themselves ". <hl> In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "<hl> islands unto themselves <hl>". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

Monastics are instructed by the Buddha to live as " <hl> islands unto themselves <hl> ".

question: Monastics are instructed by the Buddha to live as what?, context: Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."


Question: Distinctive Vinaya and ethics are contained within what sutra?

Answer: Mahayana Brahmajala

<hl> In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). <hl> In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the <hl> Mahayana Brahmajala <hl> Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

question: Distinctive Vinaya and ethics are contained within what sutra?, context: In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.


Question: Bodhisattvas are not encouraged to eat what?

Answer: meat

<hl> In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). <hl> In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of <hl> meat <hl> is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

question: Bodhisattvas are not encouraged to eat what?, context: In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.


Question: Where is the monastic vinaya displaced and clergy is allowed to marry?

Answer: Japan

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). <hl> In Japan , this has almost completely displaced the monastic vinaya, and allows clergy to marry. <hl>

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In <hl> Japan <hl>, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

In <hl> Japan <hl> , this has almost completely displaced the monastic vinaya, and allows clergy to marry.

question: Where is the monastic vinaya displaced and clergy is allowed to marry?, context: In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.


Question: In Chinese Buddhism what meditation is more popular?

Answer: Zen

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). <hl> In Chinese Buddhism, these exist (translated chih kuan), but Chán ( Zen ) meditation is more popular. <hl> According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11]

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (<hl> Zen <hl>) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11]

In Chinese Buddhism, these exist (translated chih kuan), but Chán ( <hl> Zen <hl> ) meditation is more popular.

question: In Chinese Buddhism what meditation is more popular?, context: Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11]


Question: Evidence has shown some lay people got to proficiency in all eight what?

Answer: jhānas

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. <hl> The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11] <hl>

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight <hl> jhānas <hl> (see the next section regarding these).[note 11]

question: Evidence has shown some lay people got to proficiency in all eight what?, context: Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11]


Question: What does the word samyaksamadhi mean?

Answer: right concentration

<hl> In the language of the Noble Eightfold Path, samyaksamādhi is " right concentration ". <hl> The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

In the language of the Noble Eightfold Path, samyaksamādhi is "<hl> right concentration <hl>". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

In the language of the Noble Eightfold Path, samyaksamādhi is " <hl> right concentration <hl> ".

question: What does the word samyaksamadhi mean?, context: In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.


Question: Meditation is the primary means of cultivating what?

Answer: samādhi

<hl> In the language of the Noble Eightfold Path, samyak samādhi is "right concentration". <hl> The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

In the language of the Noble Eightfold Path, samyak<hl> samādhi <hl> is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

In the language of the Noble Eightfold Path, samyak <hl> samādhi <hl> is "right concentration".

question: Meditation is the primary means of cultivating what?, context: In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.


Question: Upon development of samadhi, a person gets rid of what?

Answer: defilement, calm, tranquil, and luminous

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. <hl> Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous . <hl>

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of <hl> defilement, calm, tranquil, and luminous <hl>.

Upon development of samādhi, one's mind becomes purified of <hl> defilement, calm, tranquil, and luminous <hl> .

question: Upon development of samadhi, a person gets rid of what?, context: In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.


Question: What is powerful concentration called?

Answer: jhāna

<hl> Once the meditator achieves a strong and powerful concentration ( jhāna , Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. <hl> The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Once the meditator achieves a strong and powerful concentration (<hl> jhāna <hl>, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Once the meditator achieves a strong and powerful concentration ( <hl> jhāna <hl> , Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering.

question: What is powerful concentration called?, context: Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.


Question: What is the term when the mind is ready to penetrate and gain insight?

Answer: vipassanā

<hl> Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight ( vipassanā ) into the ultimate nature of reality, eventually obtaining release from all suffering. <hl> The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (<hl> vipassanā <hl>) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight ( <hl> vipassanā <hl> ) into the ultimate nature of reality, eventually obtaining release from all suffering.

question: What is the term when the mind is ready to penetrate and gain insight?, context: Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.


Question: Mindfulness is essential to concentration, which is neede to achieve what?

Answer: insight

<hl> Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. <hl> The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain <hl> insight <hl> (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

question: Mindfulness is essential to concentration, which is neede to achieve what?, context: Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.


Question: Samatha meditation starts from being mindful of an object or what?

Answer: idea

<hl> Samatha meditation starts from being mindful of an object or idea , which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). <hl> There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

Samatha meditation starts from being mindful of an object or <hl> idea <hl>, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

Samatha meditation starts from being mindful of an object or <hl> idea <hl> , which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna).

question: Samatha meditation starts from being mindful of an object or what?, context: Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.


Question: What is the term for tranquility?

Answer: jhāna

<hl> Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility ( jhāna ). <hl> There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (<hl> jhāna <hl>). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility ( <hl> jhāna <hl> ).

question: What is the term for tranquility?, context: Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna). There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.


Question: In Buddhism, samatha meditation can calm the what?

Answer: mind

<hl> In Buddhist practice, it is said that while samatha meditation can calm the mind , only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). <hl> When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the <hl> mind <hl>, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the <hl> mind <hl> , only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna).

question: In Buddhism, samatha meditation can calm the what?, context: In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.


Question: Vipassana meditation can reveal how the mind was what?

Answer: disturbed

<hl> In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). <hl> When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was <hl> disturbed <hl> to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

question: Vipassana meditation can reveal how the mind was what?, context: In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.


Question: What is the term for insight knowledge?

Answer: jñāna

<hl> In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge ( jñāna ; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). <hl> When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (<hl> jñāna <hl>; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge ( <hl> jñāna <hl> ; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna).

question: What is the term for insight knowledge?, context: In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.


Question: What is the term for understanding?

Answer: prajñā

<hl> In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding ( prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). <hl> When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (<hl> prajñā <hl> Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding ( <hl> prajñā <hl> Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna).

question: What is the term for understanding?, context: In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.


Question: What eradicates the defilements completely?

Answer: understanding

<hl> In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). <hl> When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and <hl> understanding <hl> (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.

question: What eradicates the defilements completely?, context: In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to insight knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas are also states that Arahants abide in order to rest.


Question: In Theravada Buddhism, what is the cause of human existence and suffering?

Answer: craving

<hl> In Theravāda Buddhism, the cause of human existence and suffering is identified as craving , which carries with it the various defilements. <hl> These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as <hl> craving <hl>, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as <hl> craving <hl> , which carries with it the various defilements.

question: In Theravada Buddhism, what is the cause of human existence and suffering?, context: In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.


Question: What does craving carry with it?

Answer: defilements

<hl> In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements . <hl> These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various <hl> defilements <hl>. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various <hl> defilements <hl> .

question: What does craving carry with it?, context: In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.


Question: Deeply rooted afflictions of the mind create what?

Answer: suffering and stress

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. <hl> These are believed deeply rooted afflictions of the mind that create suffering and stress . <hl> To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create <hl> suffering and stress <hl>. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.

These are believed deeply rooted afflictions of the mind that create <hl> suffering and stress <hl> .

question: Deeply rooted afflictions of the mind create what?, context: In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.


Question: What is the ultimate goal for Theravadins?

Answer: Nibbāna

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. <hl> It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna . <hl> Nibbāna is the ultimate goal of Theravadins.

In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and <hl> Nibbāna <hl>. Nibbāna is the ultimate goal of Theravadins.

It then leads the meditator to realize the Four Noble Truths, Enlightenment and <hl> Nibbāna <hl> .

question: What is the ultimate goal for Theravadins?, context: In Theravāda Buddhism, the cause of human existence and suffering is identified as craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed deeply rooted afflictions of the mind that create suffering and stress. To be free from suffering and stress, these defilements must be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique of the Noble Eightfold Path. It then leads the meditator to realize the Four Noble Truths, Enlightenment and Nibbāna. Nibbāna is the ultimate goal of Theravadins.


Question: How many Noble Truths are there?

Answer: Four

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, <hl> The Four Noble Truths and the three marks of existence. <hl> Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The <hl> Four <hl> Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

question: How many Noble Truths are there?, context: Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.


Question: Prajna is the wisom that is able to extinguish afflictions and bring about what?

Answer: bodhi

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. <hl> Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi . <hl> It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about <hl> bodhi <hl>. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

Prajñā is the wisdom that is able to extinguish afflictions and bring about <hl> bodhi <hl> .

question: Prajna is the wisom that is able to extinguish afflictions and bring about what?, context: Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.


Question: What is listed as the sixth of the six paramitas of the mahayana?

Answer: Prajñā

<hl> Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. <hl> Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

<hl> Prajñā <hl> (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

question: What is listed as the sixth of the six paramitas of the mahayana?, context: Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.


Question: Initially prajna is attained at a conceptual level by means of listening to what?

Answer: sermons

<hl> Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. <hl> Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

Initially, prajñā is attained at a conceptual level by means of listening to <hl> sermons <hl> (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

question: Initially prajna is attained at a conceptual level by means of listening to what?, context: Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.


Question: In theory when can one attain Nirvana during practice?

Answer: at any point

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. <hl> Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity. <hl>

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana <hl> at any point <hl> of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

question: In theory when can one attain Nirvana during practice?, context: Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.


Question: What can be applied to daily life once it is attained?

Answer: conceptual understanding

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. <hl> Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. <hl> Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the <hl> conceptual understanding <hl> is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

question: What can be applied to daily life once it is attained?, context: Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.


Question: Zen Buddhism is known as what in Korea?

Answer: seon

<hl> Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] <hl> Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

Zen Buddhism (禅), pronounced Chán in Chinese, <hl> seon <hl> in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

question: Zen Buddhism is known as what in Korea?, context: Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.


Question: What form of buddhism lays special emphasis on meditation?

Answer: Zen

<hl> Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] <hl> Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

<hl> Zen <hl> Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

question: What form of buddhism lays special emphasis on meditation?, context: Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.


Question: What form of Buddhism places less emphasis on scriptures?

Answer: Zen

<hl> Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] <hl> Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

<hl> Zen <hl> Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

question: What form of Buddhism places less emphasis on scriptures?, context: Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.


Question: Zen focuses on what type of breakthroughs?

Answer: spiritual

Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] <hl> Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth. <hl>

Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct <hl> spiritual <hl> breakthroughs to truth.

question: Zen focuses on what type of breakthroughs?, context: Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation.[note 12] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.


Question: Zen Buddhism is divided into how many main schools?

Answer: two

<hl> Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[note 13] <hl>

Zen Buddhism is divided into <hl> two <hl> main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[note 13]

question: Zen Buddhism is divided into how many main schools?, context: Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[note 13]