Question: Who is the Buddha of this Buddha era?

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: Who taught directly or indirectly to all other Buddhas?

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: Who believes there are innumerable other Buddhas in other universes?

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

Answer: Mahayana Buddhists

<hl> In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. <hl> A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

In addition, <hl> Mahayana Buddhists <hl> believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.


Question: What buddhist belief says that Buddhas come one at a time and not within other eras?

Answer: Theravada

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. <hl> A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. <hl> The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A <hl> Theravada <hl> commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.


Question: What form of Buddhism has declined to the point where few are capable of following the path?

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha.

Answer: Pure Land

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. <hl> Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha. <hl>

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. <hl> Pure Land <hl> Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of Amitābha.


Question: What does Bodhisattva mean?

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Answer: enlightenment being

<hl> Bodhisattva means " enlightenment being ", and generally refers to one who is on the path to buddhahood. <hl> Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means "<hl> enlightenment being <hl>", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means " <hl> enlightenment being <hl> ", and generally refers to one who is on the path to buddhahood.


Question: What is the term for the spontaneous wish to attain Buddhahood for the benefit of all beings?

Answer: bodhicitta

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. <hl> Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated bodhicitta , which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. <hl> Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated <hl> bodhicitta <hl>, which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.[web 17]

Traditionally, a bodhisattva is anyone who, motivated by great compassion, has generated <hl> bodhicitta <hl> , which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings.


Question: What term means "great vehicle"?

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: What is an honorary synonym for Bodhisattvayana?

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: The Astasahasrika Prajnaparamita Sutra is an important text of what type?

Answer: Mahayana

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." <hl> The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahayana text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called." <hl>

According to Jan Nattier, the term Mahāyāna "Great Vehicle" was originally even an honorary synonym for Bodhisattvayāna "Bodhisattva Vehicle." The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important <hl> Mahayana <hl> text, contains a simple and brief definition for the term bodhisattva: "Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called."


Question: What buddhism encourages everyone to become bodhisattvas?

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

Answer: Mahayana

<hl> Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

<hl> Mahayana <hl> Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.


Question: What is the idea there the practitioner promises to work for the complete enlightenment of all beings by practicing the six paramitas?

Answer: bodhisattva vow

<hl> Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow , where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the <hl> bodhisattva vow <hl>, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā.

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the <hl> bodhisattva vow <hl> , where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās.


Question: What are the six perfections under Mahayana teachings?

Answer: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. <hl> According to Mahayana teachings, these perfections are: dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā . <hl>

Mahayana Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vow, where the practitioner promises to work for the complete enlightenment of all beings by practicing the six pāramitās. According to Mahayana teachings, these perfections are: <hl> dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā <hl>.

According to Mahayana teachings, these perfections are: <hl> dāna, śīla, kṣanti, vīrya, dhyāna, and prajñā <hl> .


Question: Which Dalai Lama cites Shantideva's famous saying?

A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."[citation needed]

Answer: the 14th Dalai Lama

<hl> A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world. <hl> "[citation needed]

A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which <hl> the 14th Dalai Lama <hl> often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."[citation needed]


Question: Devotion is an important part of the practice of most what?

Devotion is an important part of the practice of most Buddhists. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Answer: Buddhists

<hl> Devotion is an important part of the practice of most Buddhists . <hl> Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most <hl> Buddhists <hl>. Devotional practices include bowing, offerings, pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most <hl> Buddhists <hl> .


Question: What are the devotional practices?

Answer: bowing, offerings, pilgrimage, and chanting

Devotion is an important part of the practice of most Buddhists. <hl> Devotional practices include bowing, offerings, pilgrimage, and chanting . <hl> In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotion is an important part of the practice of most Buddhists. Devotional practices include <hl> bowing, offerings, pilgrimage, and chanting <hl>. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Devotional practices include <hl> bowing, offerings, pilgrimage, and chanting <hl> .


Question: Buddhism traditionally incorporates states of what type of absorption?

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Answer: meditative

<hl> Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). <hl> The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of <hl> meditative <hl> absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: The most acient yogic ideas is found in the early sermons of who?

Answer: the Buddha

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). <hl> The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha . <hl> One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of <hl> the Buddha <hl>. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

The most ancient sustained expression of yogic ideas is found in the early sermons of <hl> the Buddha <hl> .


Question: The difference between the Buddha's teaching and the yoga presented in what what type of texts is significant?

Answer: Brahminic

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. <hl> The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. <hl> Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early <hl> Brahminic <hl> texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: According to the Buddha event he highest meditative state is not what?

Answer: liberating

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. <hl> One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. <hl> The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna; Skt: dhyāna). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with <hl> liberating <hl> cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.


Question: Meditation was an aspect of the practice of who?

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Answer: the yogis

<hl> Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. <hl> The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Meditation was an aspect of the practice of <hl> the yogis <hl> in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.


Question: In Buddhism, what must be developed at all times?

Answer: mindfulness and clear awareness

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. <hl> In Buddhism, mindfulness and clear awareness are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. <hl> A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, <hl> mindfulness and clear awareness <hl> are to be developed at all times; in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.


Question: Religious knowledge is also known as what?

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

Answer: vision

<hl> Religious knowledge or " vision " was indicated as a result of practice both within and outside of the Buddhist fold. <hl> According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

Religious knowledge or "<hl> vision <hl>" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]

Religious knowledge or " <hl> vision <hl> " was indicated as a result of practice both within and outside of the Buddhist fold.


Question: What type of techniques were shared with other traditions of his day?

Answer: meditative

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). <hl> Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. <hl> prajñā) was original.[web 18]

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's <hl> meditative <hl> techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[web 18]


Question: There is an idea where ethics are causally related to the attainment of what?

Answer: transcendent wisdom

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). <hl> Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of " transcendent wisdom " (Pali paññā; Skt. prajñā) was original.[web 18] <hl>

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the Samaññaphala Sutta, this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla; Skt. śīla). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "<hl> transcendent wisdom <hl>" (Pali paññā; Skt. prajñā) was original.[web 18]

Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of " <hl> transcendent wisdom <hl> " (Pali paññā; Skt. prajñā) was original.[web 18]


Question: What are probably the earliest texts describing meditation techniques?

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

Answer: Buddhist texts

<hl> The Buddhist texts are probably the earliest describing meditation techniques. <hl> They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

The <hl> Buddhist texts <hl> are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: What describes meditative states exising before the Buddha?

Answer: Buddhist texts

<hl> The Buddhist texts are probably the earliest describing meditation techniques. <hl> They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

The <hl> Buddhist texts <hl> are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: What two items were written after the rise of Buddhism?

Answer: Upanishads

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. <hl> Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation. <hl>

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. Two <hl> Upanishads <hl> written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.


Question: In pre-buddhist early Brahminic texts there is no evidence for what?

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

Answer: meditation

<hl> While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. <hl> He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.

While there is no convincing evidence for <hl> meditation <hl> in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: The upanishads statements reflect what type of tradition?

Answer: contemplative

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect <hl> a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period. <hl>

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a <hl> contemplative <hl> tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: What contains evidence for a contemplative tradition?

Answer: Nasadiya Sukta

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. <hl> Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period. <hl>

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the <hl> Nasadiya Sukta <hl> contains evidence for a contemplative tradition, even as early as the late Rig Vedic period.


Question: What is the first step in a school of Buddhism?

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Answer: the Three Jewels

<hl> Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. <hl> The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in <hl> the Three Jewels <hl> (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: What mentions taking refuge on behalf of young or unborn children?

Answer: Majjhima Nikaya

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. <hl> The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya , recognized by most scholars as an early text (cf. <hl> Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the <hl> Majjhima Nikaya <hl>, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

The practice of taking refuge on behalf of young or even unborn children is mentioned in the <hl> Majjhima Nikaya <hl> , recognized by most scholars as an early text (cf.


Question: What type of Buddhism adds a fourth refuge?

Answer: Tibetan

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). <hl> Tibetan Buddhism sometimes adds a fourth refuge, in the lama. <hl> In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). <hl> Tibetan <hl> Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: The Three Jewels are preceived as possessed of an eternal and unchanging what?

Answer: essence.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. <hl> Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering. <hl>

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable <hl> essence. <hl> These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.


Question: What has an irreversable effect?

Answer: The Three Jewels

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. <hl> In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: " The Three Jewels have the quality of excellence. <hl> Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[web 19] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "<hl> The Three Jewels <hl> have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering.

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


Question: Who presented himself as a model?

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

Answer: Gautama Buddha

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

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


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

Answer: Dharma

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

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


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

Answer: Sangha

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

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


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

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

Answer: Śīla

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

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


Question: Sila is the second what?

Answer: pāramitā

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

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

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


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

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

Answer: keeping the precepts

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

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


Question: What is the foundation of Samadhi/Bhavana?

Answer: Śīla

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

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


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

Answer: keeping the precepts

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

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


Question: What does sila refer to?

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

Answer: overall principles of ethical behavior

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

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

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


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

Answer: precepts

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

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

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


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

Answer: asceticism.

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

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


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

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

Answer: training rules

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

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


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

Answer: ethical

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

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


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

Answer: lower

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

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


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

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

Answer: third

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

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


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

Answer: a precept of celibacy

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

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

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


Question: How many precepts are on the list?

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

Answer: ten

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

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


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

Answer: seventh

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

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


Question: How many basic precepts are there for monastics?

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

Answer: the ten precepts

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

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

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


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

Answer: vinaya

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

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

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


Question: How many rules dows the patimokkha have?

Answer: 227

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

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


Question: What are the scriptures on vinaya called?

Answer: vinayapitaka

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

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


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

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

Answer: counts

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

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

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


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

Answer: life

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

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

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


Question: The rules are a perfect springboard for what?

Answer: higher attainments

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

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

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


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

Answer: islands unto themselves

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

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

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


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

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

Answer: Mahayana Brahmajala

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

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


Question: Bodhisattvas are not encouraged to eat what?

Answer: meat

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

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


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

Answer: Japan

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

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

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


Question: In Chinese Buddhism what meditation is more popular?

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

Answer: Zen

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

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

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


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

Answer: jhānas

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

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


Question: What does the word samyaksamadhi mean?

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

Answer: right concentration

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

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

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


Question: Meditation is the primary means of cultivating what?

Answer: samādhi

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

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

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


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

Answer: defilement, calm, tranquil, and luminous

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

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

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


Question: What is powerful concentration called?

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

Answer: jhāna

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

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

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


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

Answer: vipassanā

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

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

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


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

Answer: insight

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

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


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

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

Answer: idea

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

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

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


Question: What is the term for tranquility?

Answer: jhāna

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

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

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