Question: What is the 3rd mark of existence?

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.

Answer: Not-self

<hl> Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. <hl> 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.

<hl> Not-self <hl> (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: In what form is anatta not meant as a metaphysical assertion?

Answer: Nikayas

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. <hl> In the Nikayas anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. <hl> 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.

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 <hl> Nikayas <hl> 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: Buddha rejected the assertion "I have a Self" and what other related assertion?

Answer: "I have no Self"

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. <hl> 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. <hl> 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.

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 <hl> "I have no Self" <hl> 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 term for constantly changing physical and mental parts?

Answer: skandhas

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. <hl> 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. <hl>

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 (<hl> skandhas <hl>) 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.

By analyzing the constantly changing physical and mental constituents ( <hl> skandhas <hl> ) 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 name of the Buddhist doctrine that states that phenomena arise together in a mutually interdependent web of cause and effect?

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".

Answer: pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起)

<hl> 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. <hl> 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".

The doctrine of <hl> pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) <hl> 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: Translated into English, what does pratītyasamutpāda mean?

Answer: "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency"

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. <hl> It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency" . <hl>

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 <hl> "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency" <hl>.

It is variously rendered into English as <hl> "dependent origination", "conditioned genesis", "dependent relationship", "dependent co-arising", "interdependent arising", or "contingency" <hl> .


Question: The doctrine of pratityasumatupada is a important part of what type of metaphysics?

Answer: Buddhist

<hl> 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. <hl> 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".

The doctrine of pratītyasamutpāda, (Sanskrit; Pali: paticcasamuppāda; Tibetan Wylie: rten cing 'brel bar 'byung ba; Chinese: 緣起) is an important part of <hl> Buddhist <hl> 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 most common application of the concept of pratītyasamutpāda?

Answer: the scheme of Twelve Nidānas

<hl> 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] <hl>

The best-known application of the concept of pratītyasamutpāda is <hl> the scheme of Twelve Nidānas <hl> (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 does the scheme of Twelve Nidānas explain?

Answer: the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.

<hl> 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] <hl>

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 <hl> the continuation of the cycle of suffering and rebirth (saṃsāra) in detail. <hl>[note 10]

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 <hl> the continuation of the cycle of suffering and rebirth (saṃsāra) in detail. <hl> [note 10]


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

Answer: Twelve Nidānas

<hl> 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] <hl>

The best-known application of the concept of pratītyasamutpāda is the scheme of <hl> Twelve Nidānas <hl> (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 doe nidana mean?

Answer: cause, foundation, source or origin

<hl> 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] <hl>

The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "<hl> cause, foundation, source or origin <hl>"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10]

The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning " <hl> cause, foundation, source or origin <hl> "), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.[note 10]


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

Answer: The Twelve Nidānas

<hl> The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next: <hl>

<hl> The Twelve Nidānas <hl> describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:


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

Answer: The Twelve Nidānas

<hl> The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next: <hl>

<hl> The Twelve Nidānas <hl> describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:


Question: How are sentient beings freed from suffering?

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.

Answer: by attaining Nirvana

<hl> Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana . <hl> Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) <hl> by attaining Nirvana <hl>. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) <hl> by attaining Nirvana <hl> .


Question: What is the first Nidāna?

Answer: ignorance

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. <hl> Then the absence of the first Nidāna— ignorance —leads to the absence of the others. <hl>

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—<hl> ignorance <hl>—leads to the absence of the others.

Then the absence of the first Nidāna— <hl> ignorance <hl> —leads to the absence of the others.


Question: The absence of ignorance leads to what?

Answer: the absence of the others

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. <hl> Then the absence of the first Nidāna—ignorance—leads to the absence of the others . <hl>

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 <hl> the absence of the others <hl>.

Then the absence of the first Nidāna—ignorance—leads to <hl> the absence of the others <hl> .


Question: Who always suffers throughout samsara?

Answer: Sentient beings

<hl> Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. <hl> Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

<hl> Sentient beings <hl> 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: What is suffering also called?

Answer: dukkha

<hl> Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering ( dukkha ) by attaining Nirvana. <hl> Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (<hl> dukkha <hl>) by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering ( <hl> dukkha <hl> ) by attaining Nirvana.


Question: How do you free yourself of dukkha?

Answer: attaining Nirvana

<hl> Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana . <hl> Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by <hl> attaining Nirvana <hl>. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by <hl> attaining Nirvana <hl> .


Question: What is the first Nidana?

Answer: ignorance

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. <hl> Then the absence of the first Nidāna— ignorance —leads to the absence of the others. <hl>

Sentient beings always suffer throughout saṃsāra until they free themselves from this suffering (dukkha) by attaining Nirvana. Then the absence of the first Nidāna—<hl> ignorance <hl>—leads to the absence of the others.

Then the absence of the first Nidāna— <hl> ignorance <hl> —leads to the absence of the others.


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

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.

Answer: śūnyatā

Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. <hl> 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. <hl> 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.

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 <hl> śūnyatā <hl>, 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.

Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of <hl> śūnyatā <hl> , or "emptiness", widely attested in the Prajñāpāramitā sutras that emerged in his era.


Question: What does sunyata mean?

Answer: emptiness

Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. <hl> 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. <hl> 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.

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 "<hl> emptiness <hl>", 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.

Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or " <hl> emptiness <hl> ", widely attested in the Prajñāpāramitā sutras that emerged in his era.


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

Answer: ātman

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). <hl> 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. <hl> 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.

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 <hl> ātman <hl>; 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.

For Nagarjuna, it is not merely sentient beings that are empty of <hl> ātman <hl> ; 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.


Question: What does dharmas mean?

Answer: phenomena

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). <hl> 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. <hl> 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.

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 <hl> phenomena <hl> (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: What teaching were criticized by Nagarjuna?

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.

Answer: Sarvastivada teachings

<hl> Sarvastivada teachings —which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. <hl> 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.

<hl> Sarvastivada teachings <hl>—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.

<hl> Sarvastivada teachings <hl> —which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school.


Question: What scholars reformed Sarvastivada teachings?

Answer: Vasubandhu and Asanga

<hl> Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. <hl> 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.

Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as <hl> Vasubandhu and Asanga <hl> 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 is the doctrine that says that the mind and only the mind are real?

Answer: cittamatra

Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. <hl> 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 ). <hl> 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.

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 <hl> cittamatra <hl>). 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.

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 <hl> cittamatra <hl> ).


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

Answer: Vasubandhu and Asanga

<hl> Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara school. <hl> 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.

Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as <hl> Vasubandhu and Asanga <hl> 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 does tathagatagarbha mean?

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.

Answer: Buddha-nature

<hl> Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). <hl> 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.

Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and <hl> Buddha-nature <hl> (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 prajnaparamita mean?

Answer: perfected spiritual insight

<hl> Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). <hl> 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.

Besides emptiness, Mahayana schools often place emphasis on the notions of <hl> perfected spiritual insight <hl> (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: According to what school is tathgatagarbha the inseparability of clairty and emptiness of one's mind?

Answer: Sakya

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. <hl> In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. <hl> 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.

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 <hl> Sakya <hl> 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: According to what school does it refer to the innate qualities of the mind that express themselves as omniscience?

Answer: Jonang

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). <hl> According to the Jonang school, it refers to the innate qualities of the mind that expresses themselves as omniscience etc. <hl> 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.

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 <hl> Jonang <hl> 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 type of sutras were generally ignored in india?

Answer: tathāgatagarbha

<hl> Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature ( tathāgatagarbha ). <hl> 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.

Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (<hl> tathāgatagarbha <hl>). 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.

Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature ( <hl> tathāgatagarbha <hl> ).


Question: What term means cessation?

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.

Answer: Nirvana

<hl> 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. <hl> The term for anybody who has achieved nirvana, including the Buddha, is arahant.

<hl> Nirvana <hl> (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 awakening?

Answer: nirvana

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. <hl> The term for anybody who has achieved nirvana , including the Buddha, is arahant. <hl>

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 <hl> nirvana <hl>, including the Buddha, is arahant.

The term for anybody who has achieved <hl> nirvana <hl> , including the Buddha, is arahant.


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

Answer: arahant

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. <hl> The term for anybody who has achieved nirvana, including the Buddha, is arahant . <hl>

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 <hl> arahant <hl>.

The term for anybody who has achieved nirvana, including the Buddha, is <hl> arahant <hl> .


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

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:

Answer: Bodhi

<hl> Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. <hl> 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:

<hl> Bodhi <hl> (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: In early Buddhism Bodhi used a meaning synonymous to what word?

Answer: nirvana

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". <hl> 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: <hl>

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 <hl> nirvana <hl>, 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:

In Early Buddhism, bodhi carried a meaning synonymous to <hl> nirvana <hl> , 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 for greed or craving?

Answer: raga

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". <hl> 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: <hl>

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 <hl> raga <hl> (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 word for hate or aversion?

Answer: dosa

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". <hl> 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] <hl> 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:

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] <hl> dosa <hl> (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 does moha mean?

Answer: delusion

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". <hl> 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 <hl> 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:

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 (<hl> delusion <hl>).[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:

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 ( <hl> delusion <hl> ).[web


Question: What has achieved nirvana and also liberation from 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.

Answer: bodhisattva

<hl> 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. <hl> 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.

Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to delusion, while the <hl> bodhisattva <hl> 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: If bodhi is attained what do you become?

Answer: a buddha

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. <hl> He thus attains bodhi and becomes a buddha . <hl> In Theravada Buddhism, bodhi and nirvana carry the same meaning as in the early texts, that of being freed from greed, hate and 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 <hl> a buddha <hl>. In Theravada Buddhism, bodhi and nirvana carry the same meaning as in the early texts, that of being freed from greed, hate and delusion.

He thus attains bodhi and becomes <hl> a buddha <hl> .


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

Answer: nirvana

<hl> 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. <hl> 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.

Therefore, according to Mahayana Buddhism, the arahant has attained only <hl> nirvana <hl>, 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.

Therefore, according to Mahayana Buddhism, the arahant has attained only <hl> nirvana <hl> , thus still being subject to delusion, while the bodhisattva not only achieves nirvana but full liberation from delusion as well.


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

Answer: parinirvana

<hl> 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. <hl>

The term <hl> parinirvana <hl> 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: Who is a fully awakened being who has purified his mind of the three poisons of desire, aversion, and ignorance?

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.

Answer: a Buddha

<hl> 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. <hl> A Buddha is no longer bound by Samsara and has ended the suffering which unawakened people experience in life.

According to Buddhist traditions <hl> a Buddha <hl> 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.


Question: A Buddha is no longer bound by what?

Answer: Samsara

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. <hl> A Buddha is no longer bound by Samsara and has ended the suffering which unawakened people experience in life. <hl>

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 <hl> Samsara <hl> and has ended the suffering which unawakened people experience in life.


Question: What do unawakend people experience?

Answer: suffering

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. <hl> A Buddha is no longer bound by Samsara and has ended the suffering which unawakened people experience in life. <hl>

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 <hl> suffering <hl> which unawakened people experience in life.


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

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).

Answer: 28

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

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


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

Answer: Maitreya

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

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


Question: Mahayana has many Buddhas of what origin?

Answer: celestial

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

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

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


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

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:

Answer: reality

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

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

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


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

Answer: arahants

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

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


Question: Nirvana and what term carry the same meaning?

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.

Answer: Bodhi

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

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


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

Answer: anagami

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

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

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


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

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.

Answer: Buddha

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

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


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

Answer: Buddha

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

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


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

Answer: Mahayana

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

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

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


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

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).

Answer: existence

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

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

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


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

Answer: monks

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

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


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

Answer: śūnyatā

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

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


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

Answer: bodhisattvas

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

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


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

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

Answer: Pure Land

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

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

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


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

Answer: Pure Land

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

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

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


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

Answer: Amitabha

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

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


Question: Who is believed to have achieved enlightenment first?

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

Answer: Gautama Buddha

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

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


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

Answer: A Buddha era

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

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