sentence-transformers/squad huggingface dataset:
Passage: Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. The doctrine of anattā (Sanskrit anātman) rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe. Buddhists also refer to themselves as the believers of the anatta doctrine—Nairatmyavadin or Anattavadin. Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of pratītyasamutpāda ("dependent arising") determined by the laws of cause and effect (karma) rather than that of one being, reincarnating from one existence to the next.

Question: What is the process in which beings go through cycles of lifetimes as many forms of sentient life?

Question: Which doctrine denies the concept of a permanent self or soul?

Question: In Buddhism, rebirth into consecutive lives is determined by what?

Question: Sentient life according to Buddhism runs between what two points?

Question: The laws of cause and effect can also be called?

Question: What is the name for the process of a succession of lifetimes?

Question: What doctrine rejects the idea of permanent self?

Question: "dependent arising" is the meaning of what word?

Question: Hinduism and Christianity use what term for a permanent self?
Passage: The above are further subdivided into 31 planes of existence.[web 4] Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds or Pure Abodes, can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the Ārūpyadhātu (formless realms) can be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.

Question: Rebirth into the Śuddhāvāsa Worlds or Pure Abodes can only be attained by who?

Question: Rebirth into the formless realms can only be attained by who?

Question: How many planes of existence are there?

Question: What are the higher heavens called?

Question: What are skilled Buddhists called?

Question: What is another name for Ārūpyadhātu?

Question: What is the highest object of meditation called?

Question: How many planes of existence?

Question: Skilled buddhist practictioners that can get to the higher heavens are known as what?

Question: What is the highest object of meditation?

Question: What does arupyadhatu mean?
Passage: According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.[page needed]

Question: There is a transitional state between one life and the next according to what branches of Buddhism?

Question: What branch of Buddhism rejects that there is a transitional state between lives?

Question: Passages in what teaching support the idea that the Buddha taught of a stage between lives?

Question: What is the state called between lives?

Question: Which major part of Buddhism rejects bardo?

Question: What book discusses bardo?

Question: Other than Tibetan Buddhism, what other Buddhism supports bardo?

Question: There is an intermediate state between one life and the next according to what Buddism?

Question: What type of Theravada rejects the intermediate state idea?

Question: Some passages of what Canon support the idea of intermediate stages?
Passage: The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These four truths explain the nature of dukkha (suffering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:[note 4]

Question: What is considered to be central to the teachings of Buddhism?

Question: What do the Four Noble Truths explain?

Question: What teachings are the most important to Buddhism?

Question: What part of Dukkha deals with pain?

Question: What is considered central to the teachings of Buddhism?

Question: The four truths explain the nature of what?
Passage: The first truth explains the nature of dukkha. Dukkha is commonly translated as "suffering", "anxiety", "unsatisfactoriness", "unease", etc., and it is said to have the following three aspects:

Question: What does the first of the Four Noble Truths explain?

Question: What is Dukkha?

Question: What does the first truth cover?

Question: What is another word for Dukkha?

Question: What is another nature of Dukkha?

Question: How many aspects are there to Dukkha?

Question: Dukkha can be translated as what word in regards to unhappiness?

Question: Suffering, anxiety, unsatisfactoriness, and unease is the translation of what word?

Question: How many aspects does dukkha have?
Passage: The second truth is that the origin of dukkha can be known. Within the context of the four noble truths, the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level, the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. The third noble truth is that the complete cessation of dukkha is possible, and the fourth noble truth identifies a path to this cessation.[note 7]

Question: What does the second of the Four Noble Truths explain?

Question: What is the origin of dukkha?

Question: What is the third of the Four Noble Truths explain?

Question: What is the fourth of the Four Noble Truths explain?

Question: What is the second truth?

Question: How is the meaning of Dukkha explained?

Question: What is a contributing factor to Dukkha?

Question: The second truth is?

Question: The origin of dukkha is explained as craving conditioned by what?

Question: The root cause of dukkha is identified as ignorance of what?

Question: The third noble truth is that the complete cessation of what is possible?
Passage: The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions, that when developed together, lead to the cessation of dukkha. These eight factors are: Right View (or Right Understanding), Right Intention (or Right Thought), Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Question: What is the fourth of the Buddha's Four Noble Truths?

Question: What is the purpose of the Noble Eightfold Path?

Question: What are the eight factors of the Noble Eightfold Path?

Question: The Noble Eightfold Path is which of Buddha's Truths?

Question: The fourth truth consists of how many factors?

Question: What is the end goal of the Fourth Truth?

Question: What is one of the eight factors?

Question: The Noble Eightfold Path is which Noble Truth?

Question: The noble Eightfold path is a set of how many inerconnected factors?

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

Question: Who describes the Noble Eightfold Path as "a mandala of interconnected factors that support and moderate each other."?

Question: How are the eight factors of the Noble Eightfold Path to be understood?

Question: What can one's behaviour be divided into?

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

Question: During his search for enlightenment, Gautama combined what teachings?

Question: What was the new kind of human invented by Gautama?

Question: What are the Four Immeasurable Minds also known as?

Question: What is the best known of the four immeasurables?

Question: The Four Immeasurables are taught as a form of meditation that cultivates what?

Question: Gautama combined the yoga practice of what teacher?

Question: Gautama invented a new kind of human without what?

Question: What are the "four Immeasurable minds"?

Question: Who calls the four immeasurable minds "four limitless ones"?

Question: The Four Immeasurables are taught as a form of what?
Passage: An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:

Question: When did Gautama Buddha discover the Middle Way?

Question: An important guiding priciple of Buddhist practice is what?

Question: Guatama discovered the middle path before his what?
Passage: Buddhist scholars have produced a number of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential practice.

Question: What are some of the theories and philosophies produced by Buddhist scholars?

Question: Does Buddhism encourage or discourage doctrinal studies?

Question: Who has produced a number of theories and concepts such as Abhidharma and Reality in Buddhism?

Question: Some schools within Buddhism discourage what type of study?
Passage: The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā), a fundamental misunderstanding or mis-perception of the nature of reality. In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence.

Question: What is the goal of the Buddhist path?

Question: Upon awakening to the true nature of the self, what is one is liberated from?

Question: Liberation is know as what?

Question: What is the goal of the buddhist path?

Question: In awakening to the true nature of the self, one no longer care about what?

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

Question: What is the meaning of impermanence in Buddhism?

Question: According to the Buddhist doctrine of impermanence, how does life express impermanence?

Question: Why is attachment to things futile?

Question: What is in a constant flux?

Question: Everything is continuously coming into being and what?

Question: The cycle of rebirth is also called what?

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

Question: The term dukkha corresponds to what English terms?

Question: Dukkha is often translated as suffering, but the philosophical meaning of dukkha of more closely related to what term?

Question: Buddhism seeks to be neither pessimistic or optimistic, but what?

Question: Suffering is a central concept in what?

Question: The philosophical meaning of suffering is close what term?

Question: The condition of being disturbed is what?

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

Question: What is the third mark of existence in Buddhism?

Question: The Buddha rejected the metaphysical assertions "I have a Self" and "I have no Self" as views that bind one to what?

Question: What was the answer given when the Buddha was asked if the body is the same as the self?

Question: What is the conclusion that one comes to when analyzing the changing physical and mental components or person or thing?

Question: What is the 3rd mark of existence?

Question: In what form is anatta not meant as a metaphysical assertion?

Question: Buddha rejected the assertion "I have a Self" and what other related assertion?

Question: What is the term for constantly changing physical and mental parts?
Passage: The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency".

Question: What is the name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?

Question: Translated into English, what does pratītyasamutpāda mean?

Question: The doctrine of pratityasumatupada is a important part of what type of metaphysics?
Passage: The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10]

Question: What is the most common application of the concept of pratītyasamutpāda?

Question: What does the scheme of Twelve Nidānas explain?

Question: An application of the idea of pratityasamutpada is the scheme of what?

Question: What doe nidana mean?
Passage: The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:

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

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

Question: How are sentient beings freed from suffering?

Question: What is the first Nidāna?

Question: The absence of ignorance leads to what?

Question: Who always suffers throughout samsara?

Question: What is suffering also called?

Question: How do you free yourself of dukkha?

Question: What is the first Nidana?
Passage: 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.

Question: Nagarjuna's main contribution was the exposition of the concept of what?

Question: What does sunyata mean?

Question: Nagarjuna said that sentient beings are empty of what?

Question: What does dharmas mean?
Passage: 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.

Question: What teaching were criticized by Nagarjuna?

Question: What scholars reformed Sarvastivada teachings?

Question: What is the doctrine that says that the mind and only the mind are real?

Question: What Yogacarins asserted that the mind was not truly existent?
Passage: 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.

Question: What does tathagatagarbha mean?

Question: what does prajnaparamita mean?

Question: According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind?

Question: According to what school does it refer to the innate qualities of the mind that express themselves as omniscience?

Question: What type of sutras were generally ignored in india?
Passage: 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.

Question: What term means cessation?

Question: What term means awakening?

Question: What is the term for someone who has achieved nirvana?
Passage: 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:

Question: What is the term applied to the experience of the awakening of arahants?

Question: In early Buddhism Bodhi used a meaning synonymous to what word?

Question: What is the term for greed or craving?

Question: what is the word for hate or aversion?

Question: What does moha mean?
Passage: 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.

Question: What has achieved nirvana and also liberation from delusion?

Question: If bodhi is attained what do you become?

Question: In theravada buddhism, bodhi and what term have the same meaning?
Passage: 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.

Question: What term is used for the complete nirvana attained by the arahant at death?