romikgosai/squad_modified_2 huggingface dataset:
In Buddhism, Karma (from Sanskrit: "action, work") is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called sīla. Karma specifically refers to those actions of body, speech or mind that spring from mental intent (cetanā), and bring about a consequence or phala "fruit" or vipāka "result".

Q1: What does the Sanskrit term Karma translate as?
A1: action, work
Q2: What is karma according to Buddhism?
A2: the force that drives saṃsāra
Q3: What is theavoidance of unwholesome actions and the cultivation of positive actions called?
A3: sīla
Q4: What actions does karma refer to in Buddhism?
A4: actions of body, speech or mind that spring from mental intent
Q5: What is the definition of Karma from Sanskrit?
A5: action, work
Q6: What is the avoidance of bad acts called?
A6: sīla
Q7: Karma's actions come from what?
A7: cetanā
Q8: What is the result of Karma called?
A8: vipāka
Q9: What is Karma?
A9: the force that drives saṃsāra
Q10: Avoidance of unwholesome actions and use of positive actions is called what?
A10: sīla
Q11: what does vipaka mean?
A11: result
In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe.[citation needed] In Mahayana Buddhism, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra) claim that the recitation or merely the hearing of their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off of previous negative karma. The Japanese Pure Land teacher Genshin taught that Amitābha has the power to destroy the karma that would otherwise bind one in saṃsāra.

Q1: In which branch of Buddhism is it believed that there can be no divine salvation or forgiveness for karma?
A1: Theravada Buddhism
Q2: In Mahayana Buddhism, what are some Mahayana sutras that are believed to remove negative karma just by the hearing of the texts?
A2: the Lotus Sutra, the Aṅgulimālīya Sūtra and the Mahāyāna Mahāparinirvāṇa Sūtra
Q3: The reciting of mantras as a means for removing past negative karma is a part of which branch of Buddhism?
A3: Vajrayana
Q4: According to Genshin, who has the power to destroy karma?
A4: Amitābha
Q5: What Buddhism says that salvation is unattainable?
A5: Theravada Buddhism
Q6: Who has the power to destroy bad karma?
A6: Amitābha
Q7: What type of sutra is the Lotus Sutra?
A7: Mahayana
Q8: Some mantras are used for cutting off what type of karma?
A8: negative
Q9: Who was the Japanese Pure Land teacher?
A9: Genshin
Q10: According to Genshin, whats has the power to destroy karma?
A10: Amitābha
Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Q1: What is the process in which beings go through cycles of lifetimes as many forms of sentient life?
A1: Rebirth
Q2: Which doctrine denies the concept of a permanent self or soul?
A2: The doctrine of anattā (Sanskrit anātman)
Q3: In Buddhism, rebirth into consecutive lives is determined by what?
A3: the laws of cause and effect
Q4: Sentient life according to Buddhism runs between what two points?
A4: from conception to death.
Q5: The laws of cause and effect can also be called?
A5: karma
Q6: What is the name for the process of a succession of lifetimes?
A6: Rebirth
Q7: What doctrine rejects the idea of permanent self?
A7: anatta
Q8: "dependent arising" is the meaning of what word?
A8: pratītyasamutpāda
Q9: Hinduism and Christianity use what term for a permanent self?
A9: eternal soul
The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

Q1: Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who?
A1: skilled Buddhist practitioners known as anāgāmis (non-returners)
Q2: Rebirth into the formless realms can only be attained by who?
A2: those who can meditate on the arūpajhānas, the highest object of meditation
Q3: How many planes of existence are there?
A3: 31
Q4: What are the higher heavens called?
A4: Pure Abodes
Q5: What are skilled Buddhists called?
A5: anāgāmis
Q6: What is another name for Ārūpyadhātu?
A6: formless realms
Q7: What is the highest object of meditation called?
A7: arūpajhānas
Q8: How many planes of existence?
A8: 31
Q9: Skilled buddhist practictioners that can get to the higher heavens are known as what?
A9: anāgāmis
Q10: What is the highest object of meditation?
A10: arūpajhānas
Q11: What does arupyadhatu mean?
A11: formless realms
According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

Q1: There is a transitional state between one life and the next according to what branches of Buddhism?
A1: East Asian and Tibetan
Q2: What branch of Buddhism rejects that there is a transitional state between lives?
A2: Theravada
Q3: Passages in what teaching support the idea that the Buddha taught of a stage between lives?
A3: Samyutta Nikaya of the Pali Canon
Q4: What is the state called between lives?
A4: bardo
Q5: Which major part of Buddhism rejects bardo?
A5: Theravada
Q6: What book discusses bardo?
A6: Samyutta Nikaya
Q7: Other than Tibetan Buddhism, what other Buddhism supports bardo?
A7: East Asian
Q8: There is an intermediate state between one life and the next according to what Buddism?
A8: East Asian and Tibetan
Q9: What type of Theravada rejects the intermediate state idea?
A9: orthodox
Q10: Some passages of what Canon support the idea of intermediate stages?
A10: Pali
The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

Q1: What is considered to be central to the teachings of Buddhism?
A1: the Four Noble Truths
Q2: What do the Four Noble Truths explain?
A2: the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome
Q3: What teachings are the most important to Buddhism?
A3: the Four Noble Truths
Q4: What part of Dukkha deals with pain?
A4: suffering
Q5: What is considered central to the teachings of Buddhism?
A5: Four Noble Truths
Q6: The four truths explain the nature of what?
A6: dukkha
The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Q1: What does the first of the Four Noble Truths explain?
A1: the nature of dukkha
Q2: What is Dukkha?
A2: "suffering", "anxiety", "unsatisfactoriness", "unease", etc.
Q3: What does the first truth cover?
A3: Dukkha
Q4: What is another word for Dukkha?
A4: suffering
Q5: What is another nature of Dukkha?
A5: anxiety
Q6: How many aspects are there to Dukkha?
A6: three
Q7: Dukkha can be translated as what word in regards to unhappiness?
A7: unsatisfactoriness
Q8: Suffering, anxiety, unsatisfactoriness, and unease is the translation of what word?
A8: Dukkha
Q9: How many aspects does dukkha have?
A9: three
The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

Q1: What does the second of the Four Noble Truths explain?
A1: that the origin of dukkha can be known
Q2: What is the origin of dukkha?
A2: craving (Pali: tanha) conditioned by ignorance (Pali: avijja)
Q3: What is the third of the Four Noble Truths explain?
A3: the complete cessation of dukkha is possible
Q4: What is the fourth of the Four Noble Truths explain?
A4: identifies a path to this cessation
Q5: What is the second truth?
A5: dukkha can be known.
Q6: How is the meaning of Dukkha explained?
A6: craving
Q7: What is a contributing factor to Dukkha?
A7: ignorance
Q8: The second truth is?
A8: the origin of dukkha can be known
Q9: The origin of dukkha is explained as craving conditioned by what?
A9: ignorance
Q10: The root cause of dukkha is identified as ignorance of what?
A10: true nature of things
Q11: The third noble truth is that the complete cessation of what is possible?
A11: dukkha
The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Q1: What is the fourth of the Buddha's Four Noble Truths?
A1: The Noble Eightfold Path
Q2: What is the purpose of the Noble Eightfold Path?
A2: lead to the cessation of dukkha
Q3: What are the eight factors of the Noble Eightfold Path?
A3: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration
Q4: The Noble Eightfold Path is which of Buddha's Truths?
A4: the fourth
Q5: The fourth truth consists of how many factors?
A5: Eight
Q6: What is the end goal of the Fourth Truth?
A6: the cessation of dukkha
Q7: What is one of the eight factors?
A7: Right Action
Q8: The Noble Eightfold Path is which Noble Truth?
A8: the fourth
Q9: The noble Eightfold path is a set of how many inerconnected factors?
A9: eight
Q10: When the eight factors are developed together, is leads to the cessation of what?
A10: dukkha
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.

Q1: Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."?
A1: Ajahn Sucitto
Q2: How are the eight factors of the Noble Eightfold Path to be understood?
A2: as eight significant dimensions of one's behaviour
Q3: What can one's behaviour be divided into?
A3: mental, spoken, and bodily
Q4: Who describes the path as "a mandala of interconnected factor that support and moderate each other"?
A4: 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]

Q1: During his search for enlightenment, Gautama combined what teachings?
A1: the yoga practice of his teacher Kalama with what later became known as "the immeasurables"
Q2: What was the new kind of human invented by Gautama?
A2: one without egotism
Q3: What are the Four Immeasurable Minds also known as?
A3: brahmaviharas, divine abodes, or simply as four immeasurables
Q4: What is the best known of the four immeasurables?
A4: mettā or loving-kindness meditation
Q5: The Four Immeasurables are taught as a form of meditation that cultivates what?
A5: wholesome attitudes towards all sentient beings
Q6: Gautama combined the yoga practice of what teacher?
A6: Kalama
Q7: Gautama invented a new kind of human without what?
A7: egotism
Q8: What are the "four Immeasurable minds"?
A8: love, compassion, joy, and equanimity
Q9: Who calls the four immeasurable minds "four limitless ones"?
A9: Pema Chödrön
Q10: The Four Immeasurables are taught as a form of what?
A10: 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:

Q1: When did Gautama Buddha discover the Middle Way?
A1: prior to his enlightenment
Q2: An important guiding priciple of Buddhist practice is what?
A2: the Middle Way
Q3: Guatama discovered the middle path before his what?
A3: 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.

Q1: What are some of the theories and philosophies produced by Buddhist scholars?
A1: Abhidharma, Buddhist philosophy and Reality in Buddhism
Q2: Does Buddhism encourage or discourage doctrinal studies?
A2: Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice.
Q3: Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism?
A3: Buddhist scholars
Q4: Some schools within Buddhism discourage what type of study?
A4: 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.

Q1: What is the goal of the Buddhist path?
A1: liberation
Q2: Upon awakening to the true nature of the self, what is one is liberated from?
A2: suffering (dukkha) and the cycle of incessant rebirths (saṃsāra)
Q3: Liberation is know as what?
A3: nirvāṇa
Q4: What is the goal of the buddhist path?
A4: nirvāṇa
Q5: In awakening to the true nature of the self, one no longer care about what?
A5: objects
Q6: Buddha recommended viewing thing by how many marks of existence?
A6: 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).

Q1: What is the meaning of impermanence in Buddhism?
A1: all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent
Q2: According to the Buddhist doctrine of impermanence, how does life express impermanence?
A2: in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss
Q3: Why is attachment to things futile?
A3: because things are impermanent
Q4: What is in a constant flux?
A4: Everything
Q5: Everything is continuously coming into being and what?
A5: ceasing to be
Q6: The cycle of rebirth is also called what?
A6: saṃsāra
Q7: According to doctrine, because all thing don't last, attachment can lead to what?
A7: 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]

Q1: The term dukkha corresponds to what English terms?
A1: suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration
Q2: Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term?
A2: disquietude
Q3: Buddhism seeks to be neither pessimistic or optimistic, but what?
A3: realistic
Q4: Suffering is a central concept in what?
A4: Buddhism
Q5: The philosophical meaning of suffering is close what term?
A5: disquietude
Q6: The condition of being disturbed is what?
A6: disquietude
Q7: In translation what term is often left untranslated to keep of fuller definition?
A7: 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.

Q1: What is the third mark of existence in Buddhism?
A1: Not-self (Pāli: anatta; Sanskrit: anātman)
Q2: The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what?
A2: suffering
Q3: What was the answer given when the Buddha was asked if the body is the same as the self?
A3: the Buddha refused to answer
Q4: What is the conclusion that one comes to when analyzing the changing physical and mental components or  person or thing?
A4: neither the respective parts nor the person as a whole comprise a self
Q5: What is the 3rd mark of existence?
A5: Not-self
Q6: In what form is anatta not meant as a metaphysical assertion?
A6: Nikayas
Q7: Buddha rejected the assertion "I have a Self" and what other related assertion?
A7: "I have no Self"
Q8: What is the term for constantly changing physical and mental parts?
A8: 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".

Q1: What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?
A1: pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起)
Q2: Translated into English, what does pratītyasamutpāda mean?
A2: "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency"
Q3: The doctrine of pratityasumatupada is a important part of what type of metaphysics?
A3: 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]

Q1: What is the most common application of the concept of pratītyasamutpāda?
A1: the scheme of Twelve Nidānas
Q2: What does the scheme of Twelve Nidānas explain?
A2: the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.
Q3: An application of the idea of pratityasamutpada is the scheme of what?
A3: Twelve Nidānas
Q4: What doe nidana mean?
A4: 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:

Q1: What describes the connection between the conditions of cyclic existence?
A1: The Twelve Nidānas
Q2: What describes the causal connection between the subsequent conditions of cyclic existance?
A2: 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.

Q1: How are sentient beings freed from suffering?
A1: by attaining Nirvana
Q2: What is the first Nidāna?
A2: ignorance
Q3: The absence of ignorance leads to what?
A3: the absence of the others
Q4: Who always suffers throughout samsara?
A4: Sentient beings
Q5: What is suffering also called?
A5: dukkha
Q6: How do you free yourself of dukkha?
A6: attaining Nirvana
Q7: What is the first Nidana?
A7: ignorance