Export your learner materials as an interactive game, a webpage, or FAQ style cheatsheet.
Unsaved Work Found!
It looks like you have unsaved work from a previous session. Would you like to restore it?
Total Categories: 7
Within the esoteric traditions of Tantric and Vajrayana Buddhism, Hevajra is recognized as a principal 'yidam,' signifying an enlightened being central to meditative practice.
Answer: True
Hevajra is indeed identified as a primary 'yidam,' a crucial concept in Tantric and Vajrayana Buddhism. Yidams are visualized meditational deities or enlightened beings that practitioners engage with to achieve spiritual realization.
The Hevajra Tantra is classified within Buddhist tantric literature as a 'yoginītantra' and belongs to the higher class of 'anuttarayogatantra'.
Answer: True
This classification is accurate. The Hevajra Tantra is indeed categorized as a 'yoginītantra,' which is a sub-category within the broader and highest class of Buddhist tantric texts, the 'anuttarayogatantra' (Unsurpassed Yoga Tantra).
The term 'yidam' refers to a wrathful protector deity in Vajrayana Buddhism.
Answer: False
This statement is false. A 'yidam' is a meditational deity or enlightened being used for spiritual realization, not exclusively a wrathful protector deity. While some yidams may appear wrathful, the term itself denotes a broader category of visualized deities.
What is Hevajra primarily identified as within Tantric and Vajrayana Buddhism?
Answer: One of the primary yidams or enlightened beings
Hevajra is primarily identified as a principal 'yidam,' a meditational deity or enlightened being central to the practice and realization within Tantric and Vajrayana Buddhist traditions.
Between which centuries is the Hevajra Tantra believed to have originated in eastern India?
Answer: Late 8th to late 9th or early 10th century CE
Scholarly consensus places the origin of the Hevajra Tantra in eastern India between the late 8th century and the late 9th or early 10th century CE.
What is the primary role of a 'yidam' in Vajrayana Buddhism?
Answer: A meditational deity for spiritual realization
In Vajrayana Buddhism, a 'yidam' serves as a meditational deity, visualized and contemplated by practitioners to achieve spiritual insights and ultimate realization.
According to the historian Tāranātha, the Hevajra Tantra was primarily brought forth by the scholars Saroruha and Buddhaguhya.
Answer: False
This statement is false. While Saroruha is credited, Tāranātha attributes the bringing forth of the Hevajra Tantra to Saroruha and Kampala (also known as Lva-va-pā or Kambhalī), not Buddhaguhya.
Dombi Heruka, a disciple of Virupa, is credited with comprehending the essence of the Hevajra Tantra and transmitting its teachings.
Answer: True
This is true. Dombi Heruka, a significant disciple of the yogi Virupa, is recognized for his profound understanding of the Hevajra Tantra and for composing related treatises that transmitted its teachings.
Jamgon Amyeshab stated that the Hevajra Tantra was revealed to Virupa by the Sambhogakāya Vajranairātmyā.
Answer: False
This statement is false. Jamgon Amyeshab indicated that the revelation was by the Nirmāṇakāya Vajranairātmā to Virupa, and also to Dombi Heruka, Virupa's senior disciple.
Maitripa, also known as Advayavajra, taught the Hevajra Tantra to the prominent Tibetan translator Marpa.
Answer: True
This statement is true. Maitripa, an Indian Buddhist master also referred to as Advayavajra, transmitted the teachings of the Hevajra Tantra to the renowned Tibetan translator Marpa.
Drogmi Lotsawa Shākya Yeshe learned the Hevajra Tantra exclusively from Indian scholars in Nepal.
Answer: False
This statement is false. While Drogmi Lotsawa studied in Nepal and India, he received teachings from Indian scholars such as Śānti-pa at Vikramashila and Prajñedraruci in Bengal, indicating a broader transmission network than solely within Nepal.
According to Tāranātha, which two figures were key in bringing forth the Hevajra Tantra?
Answer: Saroruha and Kampala
The historian Tāranātha attributes the origination and transmission of the Hevajra Tantra to the Indian yogis Saroruha and Kampala (also known as Lva-va-pā or Kambhalī).
Which prominent yogi, known for meditating on Yamāri, had a disciple named Dombi Heruka who understood the Hevajra Tantra?
Answer: Virupa
Virupa, a highly influential Mahasiddha known for his practices related to Yamāri, was the teacher of Dombi Heruka, who is recognized for his mastery of the Hevajra Tantra.
Jamgon Amyeshab described the Hevajra Tantra being revealed by Vajranairātmyā to which two individuals?
Answer: Virupa and Dombi Heruka
Jamgon Amyeshab stated that Vajranairātmā revealed the Hevajra Tantra to both Virupa and his senior disciple Dombi Heruka, establishing a key lineage.
Which Tibetan translator learned the Hevajra Tantra from Maitripa (Advayavajra)?
Answer: Marpa
The prominent Tibetan translator Marpa (1012–1097 AD) received teachings on the Hevajra Tantra from the Indian master Maitripa, also known as Advayavajra.
Drogmi Lotsawa Shākya Yeshe introduced the Hevajra Tantra to Tibet after learning it from which Indian scholars?
Answer: Śānti-pa and Prajñāraruci
Drogmi Lotsawa Shākya Yeshe acquired knowledge of the Hevajra Tantra from Indian scholars Śānti-pa (Ratnākaraśānti) and Prajñedraruci (Vīravajra) during his travels in India and Nepal.
The Yogaratnamālā, a significant commentary on the Hevajra Tantra, was authored by Tilopa.
Answer: False
This statement is false. The Yogaratnamālā, considered a highly important commentary, was authored by Kāṇha (or Kṛṣṇa), not Tilopa.
The Blue Annals suggests that the Hevajra Tantra might be a commentary on the Kalachakra Tantra.
Answer: False
This statement is false. The Blue Annals, specifically Gos lotsawa, suggests that both the Hevajra Tantra and the Kalachakra Tantra could be considered introductions or commentaries on the Guhyasamāja Tantra, not that Hevajra is a commentary on Kalachakra.
The current text of the Hevajra Tantra contains approximately 750 verses, but it is believed to be an excerpt from a much larger original work.
Answer: True
This statement is true. While the extant Hevajra Tantra comprises around 750 verses, scholarly consensus suggests it is an abridged version of a much more extensive original text, potentially comprising up to 500,000 verses.
A section from the second chapter of the Hevajra Tantra is identical to a section found in the Vajrayogini Tantra.
Answer: False
This statement is false. While the Hevajra Tantra shares textual material with other tantras, the specific section mentioned is identical to one found in the Guhyasamāja Tantra, not the Vajrayogini Tantra.
The full title of the Root Tantra of Hevajra includes the term 'Śrīhevajraḍākinījālasaṃvara'.
Answer: True
This statement is true. The complete title listed for the Root Tantra of Hevajra is 'Śrīhevajraḍākinījālasaṃvaramahātantrarāja', incorporating the specified term.
The colophon of the Tibetan translation credits the Indian master Ga-ya-dha-ra and the Tibetan translator Dge slong Śākya Yeshe.
Answer: True
This statement is true. The colophon typically attributes the translation of the Hevajra Tantra into Tibetan to the Indian master Ga-ya-dha-ra and the Tibetan translator Dge slong Śākya Yeshe.
The text lists five commentaries on the Hevajra Tantra, including works by Kāṇha, Bhadrapāda, and Nāro.
Answer: True
This statement is true. The source enumerates five significant commentaries on the Hevajra Tantra, including those attributed to Kāṇha, Bhadrapāda, and Nāro, among others.
The two listed Explanatory Tantras related to Hevajra are the 'Mahāmayātantra' and the 'Samājatantra'.
Answer: False
This statement is false. The two Explanatory Tantras listed in relation to Hevajra are the 'ākinīvajrapaṇjaratantra' and the 'Saṃpuṭatantra', not the Mahāmayātantra or Samājatantra.
The Prajnaparamita Sutra, containing 100,000 verses, serves as evidence that extremely lengthy Buddhist works were indeed produced.
Answer: True
This statement is true. The existence of the Prajnaparamita Sutra in a 100,000-verse recension demonstrates that Buddhist literature could reach immense lengths, supporting the idea that original tantric texts might have been similarly vast.
Who authored the Yogaratnamālā, considered a highly important commentary on the Hevajra Tantra?
Answer: Kāṇha (or Kṛṣṇa)
The Yogaratnamālā, widely regarded as the most significant commentary on the Hevajra Tantra, was authored by the Indian master Kāṇha (also transliterated as Kṛṣṇa).
According to the Blue Annals, what might the Hevajra Tantra and Kalachakra Tantra be considered in relation to the Guhyasamāja Tantra?
Answer: Introductions or commentaries on the Guhyasamāja Tantra
The Blue Annals suggests that both the Hevajra Tantra and the Kalachakra Tantra may function as introductions or commentaries pertaining to the foundational Guhyasamāja Tantra within the tantric Buddhist corpus.
The original Hevajra Tantra was written in what language, and what is the reported size of its original form?
Answer: Mixed Sanskrit and Apabhramsa; up to 500,000 ślokas
The Hevajra Tantra was originally composed in mixed Sanskrit and Apabhramsa. While the extant text has 750 verses, it is believed to be an abridged version of a much more extensive original text, potentially comprising up to 500,000 verses.
Which other major Buddhist Tantra shares an identical section with the second chapter of the Hevajra Tantra?
Answer: Guhyasamāja Tantra
A specific section within the second chapter of the Hevajra Tantra is textually identical to a section found in the Guhyasamāja Tantra, indicating a close relationship or shared source material.
Which Indian master and Tibetan translator are typically credited in the colophon of the Tibetan translation of the Hevajra Tantra?
Answer: Ga-ya-dha-ra and Dge slong Śākya Yeshe
The colophon of the Tibetan translation commonly credits the Indian master Ga-ya-dha-ra and the Tibetan translator Dge slong Śākya Yeshe for their roles in the translation process.
Which of the following is listed as an Explanatory Tantra related to Hevajra?
Answer: Saṃpuṭatantra
Among the options provided, the Saṃpuṭatantra is identified as an Explanatory Tantra associated with the Hevajra cycle.
The founding of the Sa-skya Monastery in 1073 AD is directly linked to Drogmi Lotsawa's teachings on the Hevajra Tantra.
Answer: True
This statement is true. Drogmi Lotsawa's introduction and teaching of the Hevajra Tantra in Tibet laid the groundwork for the establishment of the Sa-skya Monastery by his disciple Dkon mchog ryal po in 1073 AD.
The Chinese version of the Hevajra Tantra was translated by Dharmapāla during the Southern Sung dynasty.
Answer: False
This statement is false. The translation into Chinese was performed by Fa-hu (Dharmapāla) during the Northern Sung dynasty, not the Southern Sung.
Despite its translation into Chinese, the Hevajra Tantra achieved widespread popularity throughout China.
Answer: False
This statement is false. Historical accounts indicate that the Hevajra Tantra did not gain significant popularity in China following its translation.
The Chinese title of the Hevajra Tantra translates to 'The Diamond Sutra of Great Compassion'.
Answer: False
This statement is false. The Chinese title, 'The Scriptural Text of the Ritual of The Great King of the Teaching The Adamantine One with Great Compassion and Knowledge of the Void explained by the Buddha,' is far more extensive and specific than the provided translation.
Surviving images suggest the Hevajra Tantra was practiced in Cambodia between the 10th and 13th centuries.
Answer: True
This statement is true. Iconographic evidence from Cambodia indicates the practice of the Hevajra Tantra during the Khmer Empire, spanning from the 10th to the 13th centuries.
Prince Godan invited Sakya Pandita to Mongolia in 1244 AD, leading to the initiation into Hevajra teachings.
Answer: True
This statement is true. Prince Godan, grandson of Genghis Khan, invited Sakya Pandita in 1244 AD, and it was during this period that Sakya Pandita initiated him into the Hevajra teachings.
Manuscripts of the Hevajra Tantra are preserved in the British Library and the Library of Congress.
Answer: False
This statement is false. Based on the information provided, manuscripts of the Hevajra Tantra are preserved in collections such as the National Archives in Kathmandu, Cambridge University Library, and Tōkyō University Library, but not explicitly mentioned as being in the British Library or the Library of Congress.
The Tibetan Kangyur contains multiple editions of the Hevajra Tantra, including versions from Narthang and De-ge.
Answer: True
This statement is true. The Tibetan Kangyur includes several editions of the Hevajra Tantra, notably those originating from Narthang and De-ge, among others.
The Hevajra Tantra has a foundational relationship with the Gelug school of Tibetan Buddhism.
Answer: False
This statement is false. While influential across Tibetan Buddhism, the Hevajra Tantra's primary foundational relationship is historically and exegetically linked to the Sakya Order, not the Gelug school.
The founding of which Tibetan monastery is closely linked to Drogmi Lotsawa's teachings on the Hevajra Tantra?
Answer: Sa-skya Monastery
The Sa-skya Monastery, established in 1073 AD by Drogmi Lotsawa's disciple Dkon mchog ryal po, became a major center for the study and practice of the Hevajra Tantra in Tibet.
Who translated the Hevajra Tantra into Chinese during the Northern Sung dynasty?
Answer: Fa-hu (Dharmapāla)
The Chinese translation of the Hevajra Tantra was undertaken by Fa-hu, identified as Dharmapāla, during the Northern Sung dynasty, with the work presented to Emperor Jen-tsung around 1054-1055 AD.
What was the reception of the Hevajra Tantra in China after its translation?
Answer: It did not gain popularity.
Despite being translated into Chinese during the Northern Sung dynasty, the Hevajra Tantra did not achieve widespread popularity or significant influence within Chinese Buddhist traditions.
Evidence from which region suggests the practice of the Hevajra Tantra from the 10th to the 13th centuries?
Answer: Cambodia
Iconographic evidence, such as surviving images, indicates that the Hevajra Tantra was practiced in Cambodia during the Khmer Empire, spanning from the 10th to the 13th centuries.
Where are manuscripts of the Hevajra Tantra NOT preserved, according to the provided list?
Answer: The Library of Congress
Based on the information provided, manuscripts of the Hevajra Tantra are preserved in collections such as the National Archives in Kathmandu, Cambridge University Library, and Tōkyō University Library, but not explicitly mentioned as being in the Library of Congress.
The close relationship between the Hevajra Tantra and the Sakya Order began with which event?
Answer: The founding of the Sa-skya Monastery by Drogmi Lotsawa's disciple
The profound connection between the Hevajra Tantra and the Sakya Order was cemented by the founding of the Sa-skya Monastery in 1073 AD by Drogmi Lotsawa's disciple, Dkon mchog ryal po, following Drogmi's introduction of the tantra to Tibet.
The Hevajra Tantra describes four forms of Hevajra: Kaya, Vak, Citta, and Hrdaya, corresponding to Body, Speech, Mind, and Heart.
Answer: True
This statement is true. The Hevajra Tantra delineates four primary forms of Hevajra: Kaya (Body), Vak (Speech), Citta (Mind), and Hrdaya (Heart), representing fundamental aspects of enlightened consciousness.
Kaya Hevajra, as depicted in the Hevajra Tantra, is characterized by multiple faces and legs, holding a vajra club and a skull cup.
Answer: False
This statement is false. The Hevajra Tantra describes Kaya Hevajra as two-armed, dark blue, and two-legged, holding a vajra club and a vajra-marked skull cup, embracing his consort.
Citta Hevajra, according to the Hevajra Tantra, is characterized by six arms, three faces, and adornments such as a diadem of five skulls.
Answer: True
This statement is true. The Hevajra Tantra describes Citta Hevajra as having three faces (blue, white, red), six arms, and wearing a diadem of five skulls, among other symbolic adornments.
Hrdaya Hevajra is described as sixteen-armed and four-legged, standing in a dancing posture on representations of the four Maras.
Answer: False
This statement is false. While Hrdaya Hevajra is described as sixteen-armed and four-legged, the Hevajra Tantra depicts him in a combination of ardha-paryanka and alidha postures, not solely a dancing posture, and standing on various symbolic elements, not specifically the four Maras in that context.
The four forms of Hevajra in the Samputa Tantra are iconographically identical to those described in the Hevajra Tantra.
Answer: False
This statement is false. While the names (Kaya, Vak, Citta, Hrdaya) are shared, the iconographic details, particularly the postures and specific symbolic elements depicted beneath the deities, differ between the Hevajra Tantra and the Samputa Tantra.
In the Samputa Tantra, Kaya-Hevajra is depicted as two-armed, black, and in a dancing posture, embracing Vajranairātmyā.
Answer: True
This statement is true. The Samputa Tantra describes Kaya-Hevajra as two-armed, black, and dancing, embracing his consort Vajranairātmyā.
Citta-Hevajra in the Samputa Tantra is depicted with six arms, three faces, and wears a diadem of five dry skulls.
Answer: True
This statement is true. The Samputa Tantra describes Citta-Hevajra as having six arms, three faces, and wearing a diadem of five dry skulls, among other iconographic details.
Hrdaya Hevajra in the Samputa Tantra stands upon representations of the eight celestial directions.
Answer: False
This statement is false. In the Samputa Tantra, Hrdaya Hevajra stands upon representations of the four Maras, a blood-filled skull cup, and a sun disk, not the eight celestial directions.
The four forms of Hevajra described in the Hevajra Tantra are Kaya, Vak, Citta, and Hrdaya, corresponding to:
Answer: Body, Speech, Mind, Heart
These four forms represent fundamental aspects of enlightened existence: Kaya (Body), Vak (Speech), Citta (Mind), and Hrdaya (Heart).
According to the Hevajra Tantra, Kaya Hevajra is depicted as two-armed, dark blue, and embracing which consort?
Answer: Vajranairātmyā
In the Hevajra Tantra, Kaya Hevajra is depicted embracing his consort, Vajranairātmyā.
Which form of Hevajra is described as having three faces (blue, white, red), six arms, and wears a diadem of five skulls?
Answer: Citta Hevajra
This description corresponds to Citta Hevajra as detailed in the Hevajra Tantra, characterized by its multiple faces, arms, and symbolic adornments.
In the Samputa Tantra's description, Hrdaya Hevajra stands upon representations of the four Maras, a blood-filled skull cup, and:
Answer: A sun disk
The Samputa Tantra depicts Hrdaya Hevajra standing upon the four Maras, a blood-filled skull cup, and a sun disk, signifying his transcendence over obstacles and worldly attachments.
Nairātmyā, Hevajra's principal consort, symbolizes the Buddhist doctrine of 'non-self' or emptiness, not 'permanence'.
Answer: True
This statement is true. Nairātmyā, whose name translates to 'non-self,' represents the profound Buddhist concept of emptiness (shunyata) and the absence of inherent existence, not permanence.
The 'six symbolic ornaments' are unique to the iconography of Hevajra and are not found on other tantric deities.
Answer: False
This statement is false. The six symbolic ornaments, while significant in Hevajra's iconography, are common adornments found on numerous other tantric deities within Vajrayana Buddhism.
Nairātmyā, as Hevajra's consort, symbolizes the union of ignorance and attachment in Vajrayana Buddhism.
Answer: False
This statement is false. Nairātmyā symbolizes the union of wisdom (emptiness) and skillful means, representing the transcendence of ignorance and attachment, not their embodiment.
Skull cups held by Hevajra and his consort symbolize the transformation of ordinary experiences into enlightened awareness.
Answer: True
This statement is true. The skull cups, often depicted filled with symbolic 'nectar,' represent the transmutation of mundane experiences and afflictions into the wisdom and awareness of enlightenment.
Who is Hevajra's consort, and what does her name signify?
Answer: Nairātmyā, representing non-self or emptiness
Hevajra's consort is Nairātmyā, whose name signifies 'non-self' or emptiness (shunyata), representing the wisdom aspect that complements Hevajra's skillful means.
What is the symbolic significance of the 'six symbolic ornaments' mentioned in Hevajra's iconography?
Answer: Aspects of the enlightened body, speech, and mind
The six symbolic ornaments, common in tantric iconography, represent various aspects of the enlightened body, speech, and mind, signifying the practitioner's attainment of Buddhahood.
David Snellgrove's 1959 publication marked the first complete translation of a major Buddhist Tantra into a Western language.
Answer: True
This statement is true. David Snellgrove's 1959 critical study of the Hevajra Tantra is recognized as the first complete translation of a major Buddhist Tantra into a Western language.
In 1959, David Snellgrove observed that tantras were generally viewed positively and as central texts in the West.
Answer: False
This statement is false. Writing in 1959, Snellgrove noted that tantras were often viewed negatively in the West, perceived as corrupt or belonging to the 'twilight of Buddhism'.
Jan-Ulrich Sobisch published a literary history of Hevajra in 2008, focusing on the perspective of the Sa-skya-pa master A-mes-zhabs.
Answer: True
This statement is true. Jan-Ulrich Sobisch's 2008 publication provides a literary history of Hevajra, specifically examining its textual traditions through the lens of the 17th-century Sa-skya-pa scholar A-mes-zhabs.
David Snellgrove's 1959 translation of the Hevajra Tantra was significant because it was:
Answer: The first complete translation into a Western language
David Snellgrove's 1959 publication, 'The Hevajra Tantra: A Critical Study,' holds historical significance as the first complete translation of a major Buddhist Tantra into a Western language.
What was David Snellgrove's observation about the perception of tantras in the West in 1959?
Answer: They were often viewed negatively, as corrupt or belonging to Buddhism's 'twilight'.
In 1959, David Snellgrove observed that tantras were frequently perceived negatively in the West, often characterized as corrupt or representing the decline of Buddhism.
Which translation, published in 1992, includes the Sanskrit text and the Yogaratnamālā commentary?
Answer: G.W. Farrow and I. Menon's 'The Concealed Essence of the Hevajra-tantra'
The 1992 publication 'The Concealed Essence of the Hevajra-tantra' by G.W. Farrow and I. Menon provides both the Sanskrit text and the Yogaratnamālā commentary.