romikgosai/squad_modified huggingface dataset:
Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other." The eight factors of the path are not to be understood as stages, in which each stage is completed before moving on to the next. Rather, they are understood as eight significant dimensions of one's behaviour—mental, spoken, and bodily—that operate in dependence on one another; taken together, they define a complete path, or way of living.

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

Questions and answers:
['
Q: During his search for enlightenment, Gautama combined what teachings?
A: the yoga practice of his teacher Kalama with what later became known as "the immeasurables"', '
Q: What was the new kind of human invented by Gautama?
A: one without egotism', '
Q: What are the Four Immeasurable Minds also known as?
A: brahmaviharas, divine abodes, or simply as four immeasurables', '
Q: What is the best known of the four immeasurables?
A: mettā or loving-kindness meditation', '
Q: The Four Immeasurables are taught as a form of meditation that cultivates what?
A: wholesome attitudes towards all sentient beings', '
Q: Gautama combined the yoga practice of what teacher?
A: Kalama', '
Q: Gautama invented a new kind of human without what?
A: egotism', '
Q: What are the "four Immeasurable minds"?
A: love, compassion, joy, and equanimity', '
Q: Who calls the four immeasurable minds "four limitless ones"?
A: Pema Chödrön', '
Q: The Four Immeasurables are taught as a form of what?
A: meditation']
An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:

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

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

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

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

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

Questions and answers:
['
Q: What is the third mark of existence in Buddhism?
A: Not-self (Pāli: anatta; Sanskrit: anātman)', '
Q: The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what?
A: suffering', '
Q: What was the answer given when the Buddha was asked if the body is the same as the self?
A: the Buddha refused to answer', '
Q: What is the conclusion that one comes to when analyzing the changing physical and mental components or  person or thing?
A: neither the respective parts nor the person as a whole comprise a self', '
Q: What is the 3rd mark of existence?
A: Not-self', '
Q: In what form is anatta not meant as a metaphysical assertion?
A: Nikayas', '
Q: Buddha rejected the assertion "I have a Self" and what other related assertion?
A: "I have no Self"', '
Q: What is the term for constantly changing physical and mental parts?
A: skandhas']
The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".

Questions and answers:
["
Q: What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?
A: pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起)", '
Q: Translated into English, what does pratītyasamutpāda mean?
A: "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency"', '
Q: The doctrine of pratityasumatupada is a important part of what type of metaphysics?
A: Buddhist']
The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10]

Questions and answers:
['
Q: What is the most common application of the concept of pratītyasamutpāda?
A: the scheme of Twelve Nidānas', '
Q: What does the scheme of Twelve Nidānas explain?
A: the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.', '
Q: An application of the idea of pratityasamutpada is the scheme of what?
A: Twelve Nidānas', '
Q: What doe nidana mean?
A: cause, foundation, source or origin']
The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:

Questions and answers:
['
Q: What describes the connection between the conditions of cyclic existence?
A: The Twelve Nidānas', '
Q: What describes the causal connection between the subsequent conditions of cyclic existance?
A: The Twelve Nidānas']
Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Questions and answers:
['
Q: How are sentient beings freed from suffering?
A: by attaining Nirvana', '
Q: What is the first Nidāna?
A: ignorance', '
Q: The absence of ignorance leads to what?
A: the absence of the others', '
Q: Who always suffers throughout samsara?
A: Sentient beings', '
Q: What is suffering also called?
A: dukkha', '
Q: How do you free yourself of dukkha?
A: attaining Nirvana', '
Q: What is the first Nidana?
A: ignorance']
Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and dependent origination, to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.

Questions and answers:
["
Q: Nagarjuna's main contribution was the exposition of the concept of what?
A: śūnyatā", '
Q: What does sunyata mean?
A: emptiness', '
Q: Nagarjuna said that sentient beings are empty of what?
A: ātman', '
Q: What does dharmas mean?
A: phenomena']
Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[web 11] These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition.

Questions and answers:
['
Q: What teaching were criticized by Nagarjuna?
A: Sarvastivada teachings', '
Q: What scholars reformed Sarvastivada teachings?
A: Vasubandhu and Asanga', '
Q: What is the doctrine that says that the mind and only the mind are real?
A: cittamatra', '
Q: What Yogacarins asserted that the mind was not truly existent?
A: Vasubandhu and Asanga']
Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.

Questions and answers:
['
Q: What does tathagatagarbha mean?
A: Buddha-nature', '
Q: what does prajnaparamita mean?
A: perfected spiritual insight', "
Q: According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind?
A: Sakya", '
Q: According to what school does it refer to the innate qualities of the mind that express themselves as omniscience?
A: Jonang', '
Q: What type of sutras were generally ignored in india?
A: tathāgatagarbha']
Nirvana (Sanskrit; Pali: "Nibbāna") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra)), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved nirvana, including the Buddha, is arahant.

Questions and answers:
['
Q: What term means cessation?
A: Nirvana', '
Q: What term means awakening?
A: nirvana', '
Q: What is the term for someone who has achieved nirvana?
A: arahant']
Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, bodhi carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),[web 12] dosa (hate, aversion)[web 13] and moha (delusion).[web 14] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion:

Questions and answers:
['
Q: What is the term applied to the experience of the awakening of arahants?
A: Bodhi', '
Q: In early Buddhism Bodhi used a meaning synonymous to what word?
A: nirvana', '
Q: What is the term for greed or craving?
A: raga', '
Q: what is the word for hate or aversion?
A: dosa', '
Q: What does moha mean?
A: delusion']
Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to delusion, while the bodhisattva not only achieves nirvana but full liberation from delusion as well. He thus attains bodhi and becomes a buddha. In Theravada Buddhism, bodhi and nirvana carry the same meaning as in the early texts, that of being freed from greed, hate and delusion.

Questions and answers:
['
Q: What has achieved nirvana and also liberation from delusion?
A: bodhisattva', '
Q: If bodhi is attained what do you become?
A: a buddha', '
Q: In theravada buddhism, bodhi and what term have the same meaning?
A: nirvana']
The term parinirvana is also encountered in Buddhism, and this generally refers to the complete nirvana attained by the arahant at the moment of death, when the physical body expires.

Questions and answers:
['
Q: What term is used for the complete nirvana attained by the arahant at death?
A: parinirvana']
According to Buddhist traditions a Buddha is a fully awakened being who has completely purified his mind of the three poisons of desire, aversion and ignorance. A Buddha is no longer bound by Samsara and has ended the suffering which unawakened people experience in life.

Questions and answers:
['
Q: Who is a fully awakened being who has purified his mind of the three poisons of desire, aversion, and ignorance?
A: a Buddha', '
Q: A Buddha is no longer bound by what?
A: Samsara', '
Q: What do unawakend people experience?
A: suffering']
Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples, for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya).

Questions and answers:
['
Q: How many Buddhas are considered to have existed in the Pali Canon?
A: 28', '
Q: A Theravada and Mahayana belief is that the next Buddha will be one named what?
A: Maitreya', '
Q: Mahayana has many Buddhas of what origin?
A: celestial']
In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

Questions and answers:
['
Q: A person can awaken from the "sleep of ignorance" by acknowledging the true nature of what?
A: reality', '
Q: At the end of the cycle of rebirth a person is called what?
A: arahants']
Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

Questions and answers:
['
Q: Nirvana and what term carry the same meaning?
A: Bodhi', '
Q: What is the term for extinction of only hatred and greed, with residue of delusion?
A: anagami']
In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

Questions and answers:
['
Q: In the Mahayana, who is thought to be an omnipresent being?
A: Buddha', '
Q: Who is thought to be beyond the range and reach of thought?
A: Buddha', '
Q: In what sutras are the Buddha, Dharma, and Sangha viewed as One?
A: Mahayana']
The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).

Questions and answers:
["
Q: Buddha's death is seen as an illusion, as he is living in other planes of what?
A: existence", '
Q: Who is permitted to offer "new truths" based on Buddhas input?
A: monks', '
Q: What is the term for the idea of ultimately nothing has existance?
A: śūnyatā', '
Q: Who are enlightened people who vow to continue being reborn?
A: bodhisattvas']