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.  In East Asian Buddhism 12th century painting of Mahāvairocana, Heian period, collecting in Nezu Museum In Chinese Esoteric Buddhism, and in Japanese Shingon, the Ādibuddha is typically considered to be Mahāvairocana. In Japanese Shingon, the terms Primordial body (honji-shin) and Dharmakaya principle (riho-jin) are used to refer to the Ādibuddha. 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 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.
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, 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 Akaniṣṭha, 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 — 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 East Asian Buddhism 12th century painting of Mahāvairocana, Heian period, collecting in Nezu Museum In Chinese Esoteric Buddhism, and in Japanese Shingon, the Ādibuddha is typically considered to be Mahāvairocana. In Japanese Shingon, the terms Primordial body (honji-shin) and Dharmakaya principle (riho-jin) are used to refer to the Ādibuddha. 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 Bibliography 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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Karl (
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). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries.p.
, p.
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Simon and Schuster.
In Dzogchen thought, there are said to be five aspects of Samantabhadra. Longchenpa explains these as follows:
A
Samantabhadra as teacher: "Means that all buddhas while residing in the forms of the sambhogakaya and the dharmakaya in Akaniṣṭha, 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 — 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."
A
Brunnhölzl, Karl (2018). A Lullaby to Awaken the Heart: The Aspiration Prayer of Samantabhadra and Its Commentaries. Simon and Schuster.