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."  Clemente Norbu , 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.   Karl Brunnhölzl similarly states:Longchenpa's Treasure Trove of Scriptures...explains that Samantabhadra — one of the most common Dzogchen names for the state of original buddhahood — is nothing other than the primordial, innate awareness that is naturally free, even before any notions of "buddhas" or "sentient beings" have emerged.Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. p. 17. Simon and Schuster. Bibliography Grönbold, Günter (1995). Weitere Adibuddha-Texte, Wiener Zeitschrift für die Kunde Südasiens / Vienna Journal of South Asian Studies 39, 45-60 
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 Samantabhadra — one of the most common Dzogchen names for the state of original buddhahood — is nothing other than the primordial, innate awareness that is naturally free, even before any notions of "buddhas" or "sentient beings" have emerged.Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. p. 17. Simon and Schuster. Bibliography 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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Norbu
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Norbu
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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
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Clemente, 1999, p. 233.
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similarly
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Norbu, Namkhai; Clemente, Adriano (1999). The Supreme Source: The Kunjed Gyalpo, the Fundamental Tantra of Dzogchen Semde. Snow Lion Publications.