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Adi-Buddha
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{{Short description|Primordial Buddha in Tibetan Buddhism}}File:Vajradhara7.jpg|thumb|right|Vajradhara, the main Ädibuddha, depicted in the Sarma schools]]{{Vajrayana}}In Vajrayana Buddhism, the Ädi-Buddha ({{bo|t=à½à½à¼à½à½¼à½ ིà¼à½¦à½à½¦à¼à½¢à¾à¾±à½¦à¼|w=dang po’i sangs rgyas|s=Dangpö Sanggyé}}) is the ”First Buddha” or the ”Primordial Buddha”.BOOK, Wayman, Alex, Alex Wayman, The Buddhist Tantras: Light on Indo-Tibetan Esotericism,books.google.com/books?id=6wXkG2NjliQC, 2013, Routledge, 978-1-135-02922-7, 53, Another common term for this figure is DharmakÄya Buddha.Gray, David (2007), The Cakrasamvara Tantra (The Discourse of Sri Heruka): ÅrÄ«herukÄbhidhÄna: A Study and Annotated Translation (Treasury of the Buddhist Sciences), p. 32.The term emerges in tantric Buddhist literature, most prominently in the Kalachakra.Buswell, Robert E.; Lopez, Jr., Donald S. (2013). The Princeton dictionary of Buddhism. Princeton: Princeton University Press. {{ISBN|9781400848058}}. Entry on “Ädibuddha”. “Ädi” means “first”, such that the Ädibuddha was the first to attain Buddhahood. “Ädi” can also mean “primordial”, not referring to a person but to an innate wisdom that is present in all sentient beings.- the content below is remote from Wikipedia
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In Indo-Tibetan Buddhism
In Indo-Tibetan Buddhism, the term Ädibuddha is often used to describe the Buddha Samantabhadra (in Nyingma), Vajradhara or Kalachakra (in the Sarma schools).Wayman, Alex; The Buddhist Tantras: Light on Indo-Tibetan esotericism, page 53.There was also a tradition in India which saw MañjuÅrÄ« as the Ädibuddha, as exemplified by VilÄsavajra’s commentary to the MañjuÅrÄ«nÄmasamgÄ«ti.Tribe, Anthony (2016). Tantric Buddhist Practice in India: VilÄsavajra’s commentary on the MañjuÅrÄ«-nÄmasaá¹gÄ«ti, p. 3. Routledge. VilÄsavajra states in his commentary:The gnosis-being MañjuÅrÄ« is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non-dual gnosis (advayajñÄna), the perfection of wisdom (prajñÄpÄramitÄ) itself.Tribe, Anthony (2016). Tantric Buddhist Practice in India: VilÄsavajra’s commentary on the MañjuÅrÄ«-nÄmasaá¹gÄ«ti, p. 8. Routledge.According to Anthony Tribe, this tradition may have influenced the JñÄnapÄda tradition of GuhyasamÄja exegesis, which places Mañjuvajra (a tantric form of MañjuÅrÄ«) at the center of the GuhyasamÄja mandala.In the Nyingma (Ancient) School
File:Bardo._Vision_des_divinités_sereines.jpg|thumb|A painting depicting Samantabhadra in union with his consort Samantabhadri. ]]In the Nyingma School, the Adi-Buddha is called Samantabhadra (Skt.; Tib. à½à½´à½à¼à½à½´à¼à½à½à½à¼à½à½¼à¼, Kuntu Zangpo; Wyl. kun tu bzang po). Nyingma art often depicts this figure as a naked blue Buddha. According to Dzogchen Ponlop:The color blue symbolizes the expansive, unchanging quality of space, which is the ground of all arisings, the basis of all appearances, and the source of all phenomena. The absence of robes symbolizes the genuine reality beyond any dualistic, conceptual, or philosophical clothing. That is the dharmakaya buddha: the genuine body of absolute truth.Dzogchen Ponlop (2003). Wild Awakening: The Heart of Mahamudra and Dzogchen, p. 180. Shambhala PublicationsAccording to Jim Valby (a translator of the Kunjed Gyalpo Tantra), in the Nyingma school’s Dzogchen tradition, Samantabhadra (“All-Good“) is not a God but “our timeless Pure Perfect Presence beyond cause and effect.“Valby, Jim (2016). Ornament of the State of Samantabhadra - Commentary on the All-Creating King - Pure Perfect Presence - Great Perfection of All Phenomena. Volume One, 2nd Edition, p. 3. In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings.The Kunjed Gyalpo Tantra calls Samantabhadra the “All-Creating King” (Tib. Kunjed Gyalpo), because all phenomena are said to be manifestations or displays of Samantabhadra. According to Namkhai Norbu, this does not mean there is some being called Samantabhadra that creates the universe, instead what it refers to is that all things arise from “the state of consciousness Samantabhadra, the state of Dharmakaya.“Norbu & Clemente, 1999, p. 94. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought.The Sovereign All-Creating Mind, tr. E. K. Neumaier-Dargyay, Sri Satguru Publications, Delhi, 1993, pp. 61, 84, 101, 105The Dalai Lama (2020). Dzogchen: Heart Essence of the Great Perfection. p. 188. Shambhala Publications.Namkhai Norbu explains that the Dzogchen idea of the Adi-Buddha Samantabhadra “should be mainly understood as a metaphor to enable us to discover our real condition.” He further adds that:If we deem Samantabhadra an individual being, we are far from the true meaning. In reality, he denotes our potentiality that, even though at the present moment we are in samsara, has never been conditioned by dualism. From the beginning, the state of the individual has been pure and always remains pure: this is what Samantabhadra represents. But when we fall into conditioning, it is as if we are no longer Samantabhadra because we are ignorant of our true nature. So what is called the primordial Buddha, or Adibuddha, is only a metaphor for our true condition.Norbu & Clemente, 1999, p. 233.Karl Brunnhölzl states:Longchenpa’s Treasure Trove of Scriptures...explains that Samantabhadraâone of the most common Dzogchen names for the state of original buddhahoodâis nothing other than the primordial, innate awareness that is naturally free, even before any notions of “buddhas” or “sentient beings” have emerged.Brunnhölzl, 2018, p. 17.In Dzogchen thought, there are said to be five aspects of Samantabhadra. Longchenpa explains these as follows:- Samantabhadra as teacher: “Means that all buddhas while residing in the forms of the sambhogakaya and the dharmakaya in Akaniá¹£á¹ha, promote the welfare of all sentient beings through sending forth countless emanations to all the distinct realms of those to be guided.“Brunnhölzl, 2018, p. 18.
- Samantabhadra as ground: “Is the dharmata of all phenomena â suchness. This is also called “Samantabhadra as nature”.
- Samantabhadra as adornment: “The appearance of all phenomena, which are self-arising as the play of the bearers of the nature of phenomena. This consists of all that is completely pure, in that its nature is illusory.”
- Samantabhadra as awareness: “self arising wisdom, the sugata heart,” i.e. the Buddha-nature described in the Uttaratantra.
- Samantabhadra as realization: “The fundamental basic nature. Through realizing it well, the eyes of freedom are found. This is also called “Samantabhadra as the path.”
In the Sarma (New Translation) Tradition
Vesna Wallace describes the concept of Ädibuddha in the Kalachakra tradition as follows:when the Kalacakra tradition speaks of the Ädibuddha in the sense of a beginningless and endless Buddha, it is referring to the innate gnosis that pervades the minds of all sentient beings and stands as the basis of both samsara and nirvana. Whereas, when it speaks of the Ädibuddha as the one who first attained perfect enlightenment by means of imperishable bliss, and when it asserts the necessity of acquiring merit and knowledge in order to attain perfect Buddhahood, it is referring to the actual realization of one’s own innate gnosis. Thus, one could say that in the Kalacakra tradition, Ädibuddha refers to the ultimate nature of one’s own mind and to the one who has realized the innate nature of one’s own mind by means of purificatory practices.Wallace, Vesna (2001). The Inner Kalacakratantra: A Buddhist Tantric View of the Individual, p. 18. Oxford University Press.The GuhyasamÄja Tantra calls VajradhÄra (the “Vajra holder“),the Teacher, who is bowed to by all the Buddhas, best of the three vajras, best of the great best, supreme lord of the three vajras.Alex Wayman notes that the PradÄ«poddyotana, a tantric commentary, explains that the “three vajras” are the three mysteries of Body, Speech, and Mind, which are the displays of the Ädibuddha. Wayman further writes:Tsong-kha-pa’s Mchan-’grel explains the “lord of body”: displays simultaneously innumerable materializations of body; “lord of speech”: teaches the Dharma simultaneously to boundless sentient beings each in his own language; “lord of mind”: understands all the knowable which seems impossible.According to the 14th Dalai Lama, the Ädibuddha is also seen in Mahayana Buddhism as representation of the universe, its laws and its true nature, as a source of enlightenment and karmic manifestations and a representation of the Trikaya.WEB, Dalai Lama Answers Questions on Various Topics,hhdl.dharmakara.net/hhdlquotes22.html, hhdl.dharmakara.net, EN,In East Asian Buddhism
(File:Mahavairocana.jpg|thumb|12th century painting of MahÄvairocana, Heian period, collecting in Nezu Museum)In Chinese Esoteric Buddhism, and in Japanese Shingon, the Ädibuddha is typically considered to be MahÄvairocana.In Japanese Shingon Buddhism, the terms Primordial body (honji-shin) and Dharmakaya principle (riho-jin) are used to refer to the Ädibuddha. It is also associated with the letter A, the first letter of the Siddham Alphabet, and is seen as the source of the universe.A. Verdu (1981) The Philosophy of Buddhism: A “Totalistic” Synthesis, p. 116. Springer Science & Business Media Åubhakarasiá¹ha’s Darijing shu (J. DainichikyÅsho; 大æ¥ç¶çâ) states that MahÄvairocana (teacher of the MahÄvairocanÄbhisaá¹bodhi-sÅ«tra), is “the original ground dharmakÄya.” (è伽梵å³æ¯ç§é®é£æ¬å°æ³èº«, at Taisho no. 1796:39.580). This is the position followed by KÅ«kai, the founder of Shingon, who says in his DainichikyÅ kaidai that “MahÄvairocana is the self-nature DharmakÄya, which is the intrinsic truth-body of original awakening,” (大æ¯ç§é®é£è èªæ§æ³èº«å½æ¬ææ¬è¦ºç身).Meanwhile, in the Japanese Amidist or “Pure Land” sects, Amitabha Buddha (“Amida“) is seen as being the “Supreme Buddha” or the One Original buddha (ichi-butsu).Getty, Alice (1988). The Gods of Northern Buddhism: Their History and Iconography, p. 41. Courier Corporation.The Lotus Sutra reveals the “Eternal Buddha” in the Essential Teaching (chapters 15-28). The Nikko-lineage, regard Nichiren himself as the Ädibuddha and dispute the contentions of other sects that view him as a mere bodhisattva.BOOK, Chryssides, George D.,books.google.com/books?id=WA12nHRtmAwC&q=%22soka+gakkai%22+%22nichiren+shu%22+%22nichiren+shoshu%22&pg=PA251, Historical dictionary of new religious movements, 2012, Rowman & Littlefield, 9780810861947, 2nd, Lanham, Md., 251,In Vaishnavism
In the Medieval Orissan School of Vaishnavism, Jagannath was believed to be the first Buddha avatar of Vishnu, or Adi-Buddha; with Gautama Buddha and Chaitanya Mahaprabhu being further incarnations of the Buddha-Jagannath.BOOK, Prabhat Mukherjee,archive.org/details/in.ernet.dli.2015.282185, The History Of Medieval Vaishnavism In Orissa, 1940, 153â169, Gurus of Gaudiya Vaishnavaism argue that epithets for the Buddha like Sugata Buddha and Adi Buddha refer to the 9th avatar among the Dashavataras of Vishnu, who was a different person from Gautama Buddha, based on Amarakosha and other Buddhist texts.BOOK, Bhakti Prajnan Keshava,www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/5-beyond-nirvana/file, Beyond Nirvana: The philosophy of Mayavadism: A life history, Gaudiya Vedanta Publications, 2003, 42â49, Two Buddhas, BOOK, Bhakti Ballabh Tirtha,archive.org/details/Dasavatar_201803, Dasavatara: Ten Manifestations of Godhead, 184â197, Sri Buddha-Avatara,See also
Citations
{{Reflist}}General and cited references
- Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. Simon and Schuster.
- Grönbold, Günter (1995). Weitere Adibuddha-Texte, Wiener Zeitschrift für die Kunde Südasiens / Vienna Journal of South Asian Studies 39, 45-60
- Norbu, Namkhai; Clemente, Adriano (1999). The Supreme Source: The Kunjed Gyalpo, the Fundamental Tantra of Dzogchen Semde. Snow Lion Publications.
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