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The designation 'Adi-Buddha' translates to 'First Buddha' or 'Primordial Buddha,' signifying the ultimate origin and foundational principle of Buddhahood within Mahayana Buddhist cosmology.
Answer: True
The term 'Adi-Buddha' indeed translates to 'First Buddha' or 'Primordial Buddha,' signifying the ultimate origin and foundational principle of Buddhahood within Mahayana Buddhist cosmology.
The term 'Adi' within 'Adi-Buddha' is exclusively interpreted as denoting the first Buddha in a chronological sequence of historical Buddhas.
Answer: False
While 'Adi' can mean 'first,' it also signifies 'primordial.' This interpretation suggests an innate wisdom or enlightened nature rather than solely a chronological sequence.
The terms Dharmakaya Buddha and Mūlatathāgata are exclusively employed within East Asian Buddhist traditions to denote the Adi-Buddha.
Answer: False
While these terms are used in East Asian Buddhism, Mūlatathāgata, for instance, is also discussed in relation to the Dharmakaya in texts like the Lankavatara Sutra, indicating a broader usage than exclusively East Asian traditions.
Mūlatathāgata signifies a 'root Tathāgata' and is congruent with the concept of the Adi-Buddha as a fundamental source.
Answer: True
Mūlatathāgata, meaning 'root Tathāgata,' is indeed a term used in early Buddhist discussions that aligns with the concept of the Adi-Buddha as a fundamental source.
Interpreting 'Adi' as 'primordial' implies that the Adi-Buddha represents an innate wisdom intrinsically present within all sentient beings.
Answer: True
The interpretation of 'Adi' as 'primordial' suggests that the Adi-Buddha represents an innate wisdom inherent within all beings, implying the potential for enlightenment is universal.
What is the fundamental meaning of the term 'Adi-Buddha' within Mahayana Buddhism?
Answer: The ultimate source or origin of Buddhahood.
The term 'Adi-Buddha' signifies the ultimate source or origin of Buddhahood within Mahayana cosmology, representing the primordial principle from which all Buddhas arise.
Which of the following is NOT identified as an alternative term for the Adi-Buddha within the provided source material?
Answer: Enlightened Disciple
Terms such as Dharmakaya Buddha, Primordial Buddha, and Mūlatathāgata are used to refer to the Adi-Buddha. 'Enlightened Disciple' is not presented as an equivalent term.
Beyond its literal meaning of 'first,' how else can the term 'Adi' in 'Adi-Buddha' be interpreted, according to the source material?
Answer: 'Primordial' or referring to innate wisdom
The term 'Adi' can be interpreted as 'primordial,' suggesting an innate wisdom or enlightened nature inherent within all beings, rather than solely indicating the first in a sequence.
Which of the following is NOT identified as an alternative term for the Adi-Buddha within the provided source material?
Answer: Amitabha
While Amitabha is a significant Buddha in East Asian Buddhism, Samantabhadra, Vajradhara, and Kalachakra are presented as primary representations of the Adi-Buddha in Indo-Tibetan traditions. Amitabha is not listed as a primary Adi-Buddha representation in this context.
The term 'Mūlatathāgata' is associated with the Adi-Buddha concept and signifies:
Answer: Root Tathagata
The term 'Mūlatathāgata' signifies 'root Tathāgata' and is associated with the Adi-Buddha concept, referring to a fundamental Buddha or Dharmakāya Buddha.
The concept of Adi-Buddha finds its primary discussion within early Pali Canon texts, predating the development of Mahayana sutras.
Answer: False
The concept of Adi-Buddha emerges most prominently in tantric Buddhist literature, particularly the Kalachakra Tantra, and is not primarily discussed in the early Pali Canon texts.
The Kalachakra Tantra represents a significant textual source wherein the concept of Adi-Buddha prominently emerges.
Answer: True
The Kalachakra Tantra is indeed a significant text where the concept of Adi-Buddha is prominently discussed, often relating it to innate gnosis and the nature of mind.
As interpreted by D.T. Suzuki, the Lankavatara Sutra employs terms such as Dharma-buddha and Mūlatathāgata to denote the Dharmakaya.
Answer: True
D.T. Suzuki's analysis indicates that the Lankavatara Sutra uses terms like Dharma-buddha and Mūlatathāgata to refer to the Dharmakaya.
Within the Kalachakra Tantra, the Adi-Buddha is characterized as embodying the ultimate nature of one's own mind and representing awakened gnosis.
Answer: True
The Kalachakra Tantra describes the Adi-Buddha as the ultimate nature of one's own mind and as awakened gnosis (buddha-jñāna).
The 'Essential Teaching' section of the Lotus Sutra posits the 'Original Buddha' as an entity perpetually enlightened.
Answer: True
Within the Lotus Sutra's Essential Teaching section, the 'Original Buddha' is described as one who has always been enlightened and will never pass away.
Within the Kalachakra tradition, the Adi-Buddha, conceptualized as innate gnosis, is considered the basis for liberation (nirvana) but not for the cycle of suffering (samsara).
Answer: False
In the Kalachakra tradition, the Adi-Buddha, as innate gnosis, is considered the basis for both samsara and nirvana, pervading the minds of all sentient beings.
Within the Kalachakra tradition, the Adi-Buddha is described as pervading the consciousness of all sentient beings.
Answer: True
In the Kalachakra tradition, the Adi-Buddha, understood as innate gnosis, is described as pervading the minds of all sentient beings.
In which category of Buddhist literature does the concept of Adi-Buddha most prominently emerge?
Answer: Tantric Buddhist literature, particularly the Kalachakra Tantra
The concept of Adi-Buddha emerges most prominently within tantric Buddhist literature, especially the Kalachakra Tantra, reflecting its esoteric and profound nature.
As per D.T. Suzuki's interpretation of the Lankavatara Sutra, which term designates the Dharmakaya Buddha?
Answer: Mulatathagata
D.T. Suzuki's interpretation of the Lankavatara Sutra indicates that terms such as Mūlatathāgata refer to the Dharmakaya Buddha.
Within the Kalachakra Tantra, what does the Adi-Buddha represent?
Answer: The ultimate Buddha-nature and awakened gnosis
In the Kalachakra Tantra, the Adi-Buddha represents the ultimate Buddha-nature and awakened gnosis, understood as the intrinsic nature of one's own mind.
What is revealed concerning the 'Original Buddha' in the 'Essential Teaching' section of the Lotus Sutra?
Answer: The Original Buddha has always been enlightened and will never pass away, though may appear to do so.
The 'Essential Teaching' section of the Lotus Sutra reveals the 'Original Buddha' as one who has always been enlightened and will never pass away, employing skillful means (upāya) in its appearance.
Within the Kalachakra tradition, what is the relationship between the Adi-Buddha (conceptualized as innate gnosis) and samsara/nirvana?
Answer: The Adi-Buddha is the basis for both samsara and nirvana.
In the Kalachakra tradition, the Adi-Buddha, as innate gnosis, is considered the basis for both samsara (the cycle of suffering) and nirvana (liberation), pervading all sentient beings.
Within Indo-Tibetan Buddhism, Samantabhadra is identified as the Adi-Buddha representation predominantly utilized within the Sarma traditions.
Answer: False
Samantabhadra is primarily associated with the Nyingma and Bön traditions as the Adi-Buddha, whereas Vajradhara is the predominant representation in the Sarma schools.
Vajradhara is regarded as the most universally recognized representation of the Adi-Buddha within the Sarma schools of Tibetan Buddhism.
Answer: True
Vajradhara is indeed considered the most universal representation of the Adi-Buddha within the Sarma schools of Tibetan Buddhism.
The Jonang tradition predominantly identifies the Adi-Buddha with Samantabhadra.
Answer: False
The Jonang tradition primarily identifies the Adi-Buddha with Kalachakra, not Samantabhadra.
Within the Nyingma school, the Adi-Buddha Samantabhadra is depicted devoid of robes, symbolizing the Dharmakaya.
Answer: True
In Nyingma iconography, Samantabhadra is often depicted without robes, symbolizing the Dharmakaya, the unconditioned reality beyond conceptualization.
The Kunjed Gyalpo Tantra designates Samantabhadra as the 'All-Creating King,' indicating its role in manifesting phenomena.
Answer: False
The Kunjed Gyalpo Tantra refers to Samantabhadra as the 'All-Creating King,' signifying its role in manifesting phenomena, not necessarily destroying ignorance.
The Sarma schools of Tibetan Buddhism predominantly engage with tantras such as the Kalachakra and Guhyasamaja.
Answer: True
The Sarma schools of Tibetan Buddhism primarily practice Indian tantras, including the Kalachakra Tantra and the Guhyasamaja Tantra.
The Rime movement actively discouraged the exclusive study of tantras originating from traditions other than one's own.
Answer: False
The Rime movement, conversely, fostered the study and practice of tantras from various traditions, promoting impartiality and universality.
The Guhyasamaja Tantra characterizes Vajradhara as a lesser Buddha, subordinate to Manjusri.
Answer: False
The Guhyasamaja Tantra describes Vajradhara as a supreme figure, the Teacher venerated by all Buddhas, not subordinate to Manjusri.
The appellation 'All-Creating King' signifies Samantabhadra's role in manifesting all phenomena, as per the Kunjed Gyalpo Tantra.
Answer: True
The Kunjed Gyalpo Tantra refers to Samantabhadra as the 'All-Creating King,' signifying its role in manifesting all phenomena.
The Sarma schools generally reconcile diverse Adi-Buddha representations by adhering strictly to only one form, Vajradhara.
Answer: False
While Vajradhara is a universal representation, Sarma traditions acknowledge that different tantras emphasize various aspects, leading to diverse names and forms for the Adi-Buddha.
Within the Nyingma school, who is identified as the Adi-Buddha, and how is this figure distinguished?
Answer: Samantabhadra (Kuntu Zangpo), distinct from the bodhisattva Samantabhadra.
In the Nyingma school, the Adi-Buddha is known as Samantabhadra (Kuntu Zangpo), who is distinguished from the bodhisattva Samantabhadra, a separate figure in Mahayana Buddhism.
What appellation is bestowed upon Samantabhadra within the Kunjed Gyalpo Tantra?
Answer: The All-Creating King
The Kunjed Gyalpo Tantra refers to Samantabhadra with the title 'All-Creating King,' signifying its role in manifesting all phenomena.
Which Indian tantras are predominantly practiced within the Sarma schools of Tibetan Buddhism?
Answer: The Kalachakra Tantra and the Guhyasamaja Tantra
The Sarma schools of Tibetan Buddhism primarily practice Indian tantras such as the Kalachakra Tantra and the Guhyasamaja Tantra.
How do the Sarma traditions generally reconcile the diverse names and forms of the Adi-Buddha?
Answer: By acknowledging Vajradhara as universal while recognizing different tantras emphasize various aspects.
Sarma traditions reconcile diverse Adi-Buddha representations by acknowledging Vajradhara as a universal form while recognizing that different tantras emphasize various aspects of this primordial principle.
Within East Asian Buddhism, the term 'Ben fo' (本佛) is rendered as 'Final Buddha' and is exclusively associated with Shakyamuni Buddha.
Answer: False
'Ben fo' (本佛) translates to 'original Buddha' or 'root Buddha,' not 'final Buddha,' and is associated with Mahāvairocana in traditions like Shingon Buddhism, not exclusively Shakyamuni.
Mahāvairocana is identified as the cosmic Buddha corresponding to 'Ben fo' (本佛) within the traditions of Chinese Esoteric Buddhism and Japanese Shingon Buddhism.
Answer: True
Mahāvairocana is indeed identified as the cosmic Buddha corresponding to 'Ben fo' (本佛) in Chinese Esoteric Buddhism and Japanese Shingon Buddhism, representing the primordial source.
Within Japanese Shingon Buddhism, the Adi-Buddha is identified with Mahāvairocana, not Amitabha Buddha.
Answer: True
In Japanese Shingon Buddhism, Mahāvairocana is typically identified as the Adi-Buddha, while Amitabha Buddha is central to schools like Jodo Shinshu.
In Japanese Shingon Buddhism, the Adi-Buddha is associated with the letter 'A' and is considered the primordial source of the universe.
Answer: True
Within Japanese Shingon Buddhism, the Adi-Buddha is associated with the letter 'A,' the first letter of the Siddham Alphabet, and is considered the source of the universe.
Within Jodo Shinshu, Amitabha Buddha is venerated as the Supreme Buddha, also known as the 'One Original Buddha' (ichi-butsu).
Answer: True
In the Jodo Shinshu school, Amitabha Buddha is indeed considered the Supreme Buddha or the 'One Original Buddha' (ichi-butsu).
The Nikko lineage within Nichiren Shoshu asserts that Nichiren himself embodies the status of the Adi-Buddha.
Answer: True
The Nikko lineage of Nichiren Shoshu asserts that Nichiren himself holds the status of the Adi-Buddha.
Within Shingon Buddhism, Mahāvairocana is regarded as the Adi-Buddha and the primordial source of the universe.
Answer: True
In Shingon Buddhism, Mahāvairocana is considered the Adi-Buddha, representing the Dharmakāya and the source of the universe.
The term 'Ben fo' (本佛) is found within the Tiantai and Tendai schools of East Asian Buddhism.
Answer: True
The term 'Ben fo' (本佛) appears in the Tiantai and Tendai schools of East Asian Buddhism, signifying the 'original' or 'root' Buddha.
What is the East Asian Buddhist term analogous to Adi-Buddha, and what is its meaning?
Answer: Ben fo (本佛), meaning 'original Buddha' or 'root Buddha'
The East Asian Buddhist term analogous to Adi-Buddha is 'Ben fo' (本佛), which translates to 'original Buddha' or 'root Buddha,' signifying the ultimate principle.
Which cosmic Buddha was identified with the term 'Ben fo' (本佛) within traditions such as Chinese Esoteric Buddhism and Japanese Shingon Buddhism?
Answer: Mahāvairocana
Mahāvairocana is identified as the cosmic Buddha corresponding to 'Ben fo' (本佛) in Chinese Esoteric Buddhism and Japanese Shingon Buddhism, representing the primordial source.
Who is typically identified as the Adi-Buddha within Japanese Shingon Buddhism?
Answer: Mahāvairocana
Within Japanese Shingon Buddhism, Mahāvairocana is typically identified as the Adi-Buddha, representing the Dharmakāya and the primordial source.
Within Japanese Shingon Buddhism, what is the Adi-Buddha associated with?
Answer: The first letter of the Siddham Alphabet ('A') and the source of the universe
In Japanese Shingon Buddhism, the Adi-Buddha is associated with the letter 'A,' the initial letter of the Siddham Alphabet, and is considered the primordial source of the universe.
Which Buddha is regarded as the Supreme Buddha or 'One Original Buddha' (ichi-butsu) within the Jodo Shinshu school?
Answer: Amitabha Buddha
Within the Jodo Shinshu school, Amitabha Buddha is considered the Supreme Buddha or the 'One Original Buddha' (ichi-butsu).
Which specific lineage within Nichiren Shoshu regards Nichiren himself as the Adi-Buddha?
Answer: The Nikko lineage
The Nikko lineage within Nichiren Shoshu asserts that Nichiren himself embodies the status of the Adi-Buddha.
What does Mahāvairocana represent as the Adi-Buddha within Shingon Buddhism?
Answer: The self-nature Dharmakāya and the intrinsic truth-body of original awakening.
In Shingon Buddhism, Mahāvairocana represents the Adi-Buddha, embodying the self-nature Dharmakāya and the intrinsic truth-body of original awakening.
What is the subject of the 12th-century painting described in the image caption, originating from the Heian period?
Answer: Mahāvairocana
The 12th-century painting described in the image caption, created during the Heian period, depicts Mahāvairocana.
Within the Medieval Orissan School of Vaishnavism, Jagannath was considered the initial Buddha avatar of Vishnu.
Answer: True
In the Medieval Orissan School of Vaishnavism, Jagannath was indeed believed to be the first Buddha avatar of Vishnu, also referred to as Adi-Buddha.
Gautama Buddha and Chaitanya Mahaprabhu were considered unrelated figures to Jagannath within Orissan Vaishnavism.
Answer: False
Gautama Buddha and Chaitanya Mahaprabhu were considered further incarnations of the Buddha-Jagannath within the Medieval Orissan School of Vaishnavism.
Gaudiya Vaishnavism proponents cite the Amarakośa and Buddhist texts to substantiate their assertion of Adi Buddha as Vishnu's ninth avatar.
Answer: True
Proponents of Gaudiya Vaishnavism cite the Amarakośa and Buddhist texts to support their view that Adi Buddha refers to Vishnu's ninth avatar.
The Adi-Buddha is never equated with the Dharmakaya within Buddhist philosophical discourse.
Answer: False
The Adi-Buddha is frequently equated with the Dharmakaya, representing the ultimate nature of reality or the unmanifested truth-body of Buddhahood.
The concept of Adi-Buddha represents the ultimate nature of reality, often equated with the unmanifested truth-body of Buddhahood.
Answer: True
The Adi-Buddha is frequently understood as representing the ultimate nature of reality or the unmanifested truth-body (Dharmakāya) of Buddhahood.
Within the Medieval Orissan School of Vaishnavism, who was considered the first Buddha avatar of Vishnu?
Answer: Jagannath
In the Medieval Orissan School of Vaishnavism, Jagannath was considered the first Buddha avatar of Vishnu, also referred to as Adi-Buddha.
What do proponents of Gaudiya Vaishnavism argue concerning the epithets Sugata Buddha and Adi Buddha?
Answer: They refer to the ninth avatar of Vishnu, distinct from Gautama Buddha.
Proponents of Gaudiya Vaishnavism argue that epithets like Sugata Buddha and Adi Buddha refer to the ninth avatar of Vishnu, distinct from Gautama Buddha, citing various texts.
How is the concept of Adi-Buddha related to the Dharmakaya?
Answer: The Adi-Buddha is often equated with the Dharmakaya, the ultimate truth-body.
The Adi-Buddha is frequently equated with the Dharmakaya, representing the ultimate nature of reality and the unmanifested truth-body of Buddhahood.
What philosophical implication arises if the Adi-Buddha is understood to represent an innate wisdom present within all sentient beings?
Answer: The potential for enlightenment is inherent within everyone.
If the Adi-Buddha represents innate wisdom present in all beings, it implies that the potential for enlightenment is universally inherent, rather than exclusive.
Longchenpa delineated five aspects of Samantabhadra, encompassing 'ground,' which represents dharmatā or suchness.
Answer: True
Longchenpa described five aspects of Samantabhadra, including 'ground,' which indeed represents dharmatā or suchness.
The 14th Dalai Lama interprets the Adi-Buddha not as a literal, distinct, autonomous entity within Mahayana Buddhism.
Answer: True
The 14th Dalai Lama emphasizes that descriptions of the Primordial Buddha as an autonomous entity should be interpreted non-literally, viewing it instead as 'ultimate reality' or 'ultimate source'.
According to Vilāsavajra, Manjusri, when identified as the Adi-Buddha, is considered a master of the ten stages of bodhisattvahood.
Answer: False
Vilāsavajra posits that Manjusri, identified as the Adi-Buddha, represents non-dual gnosis itself, not a bodhisattva master of the ten stages.
Within Nyingma iconography, the blue coloration of Samantabhadra symbolizes impermanence and change.
Answer: False
In Nyingma art, the blue color of Samantabhadra symbolizes the expansive, unchanging quality of space, representing the ground of all phenomena, not impermanence.
Among Longchenpa's five aspects of Samantabhadra is 'awareness,' which represents self-arising wisdom or inherent Buddha-nature.
Answer: True
Longchenpa's five aspects of Samantabhadra include 'awareness,' signifying self-arising wisdom or Buddha-nature.
The depiction of Samantabhadra in union with his consort is frequently associated with the Sarma school's interpretation of the Adi-Buddha.
Answer: False
The imagery of Samantabhadra in union with his consort is typically associated with the Nyingma school's understanding of the Adi-Buddha, not the Sarma schools.
The 14th Dalai Lama suggests that descriptions of the Primordial Buddha as an autonomous entity should be interpreted non-literally.
Answer: True
The 14th Dalai Lama advocates for a non-literal interpretation of descriptions portraying the Primordial Buddha as an autonomous entity, emphasizing its representation of ultimate reality.
The tradition exemplified by Vilāsavajra identified Manjusri not as a bodhisattva master of the ten stages.
Answer: True
Vilāsavajra's commentary posits that Manjusri, when identified as the Adi-Buddha, represents non-dual gnosis itself, rather than a bodhisattva master of the ten stages.
In Nyingma iconography, the blue color of Samantabhadra symbolizes the expansive, unchanging quality of space.
Answer: True
The blue color of Samantabhadra in Nyingma art symbolizes the space-like quality, representing the ground of all phenomena.
What do the blue color and absence of robes symbolize for Samantabhadra, the Adi-Buddha, within Nyingma iconography?
Answer: Blue symbolizes the space-like quality; lack of robes symbolizes the Dharmakaya beyond concepts.
In Nyingma art, the blue color of Samantabhadra symbolizes the expansive, space-like quality, while the absence of robes signifies the Dharmakaya, the unconditioned reality beyond conceptual coverings.
According to Namkhai Norbu, how should Adi-Buddha Samantabhadra be primarily understood within the context of Dzogchen?
Answer: As a metaphor to discover one's real condition and unconditioned potentiality.
Namkhai Norbu explains that Adi-Buddha Samantabhadra in Dzogchen should be understood primarily as a metaphor to help individuals discover their real condition and inherent unconditioned potentiality.
Which of the following is NOT enumerated among the five aspects of Samantabhadra as described by Longchenpa?
Answer: Emanation Body (Nirmanakaya)
Longchenpa's five aspects of Samantabhadra include Teacher, Ground, Adornment, Awareness, and Realization. Emanation Body (Nirmanakaya) is not listed among these specific aspects.
How does the 14th Dalai Lama interpret the concept of Adi-Buddha within Mahayana Buddhism?
Answer: As 'ultimate reality,' the 'ultimate source,' and the 'clear light.'
The 14th Dalai Lama interprets the Adi-Buddha as representing 'ultimate reality,' the 'ultimate source,' and the 'clear light,' emphasizing a non-literal understanding of autonomous creator descriptions.
According to Vilāsavajra, Manjusri, when identified as the Adi-Buddha, is primarily:
Answer: The embodiment of non-dual gnosis and perfection of wisdom.
Vilāsavajra posits that Manjusri, identified as the Adi-Buddha, is primarily the embodiment of non-dual gnosis and the perfection of wisdom.