Введение
Первобытный Будда в тибетском буддизме
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
В буддизме Ваджраяны Будда Ади является «Первым Буддой» или «Первобытным Буддой». Другой распространенный термин для этой фигуры – Будда Дхармакая. Этот термин встречается в тантрической буддийской литературе, особенно в Калачакре. «Ади» означает «первый», таким образом, Адибудда был первым, кто достиг просветления. В Индии также существовала традиция, согласно которой Манджушри считался Адибуддой, что отражено в комментарии Виласаваджры к «Манджушринамасамгити». Виласаваджра в своем комментарии утверждает:
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
«Гнозис, воплощенный в Манджушри, – это не бодхисаттва, являющийся мастером десяти стадий (бхуми). Скорее, это недуальный гнозис (адвайаджнана), само совершенство мудрости (праджняпарамита). Согласно Энтони Трибу, эта традиция могла повлиять на традицию Джнянапады в толковании Гухьясамаджи, которая помещает Манджуваджру (тантрическую форму Манджушри) в центр мандалы Гухьясамаджи.
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
Согласно Джиму Валби (переводчику Тантры Кунджед Гьялпо), в традиции Дзогчен школы Ньингма Самантабхадра («Всеблагой») – не Бог, а «наше вневременное, чистое и совершенное присутствие, выходящее за рамки причинности». В Ньингме Самантабхадра также считается источником всех учений Дзогчен. В этом смысле Самантабхадра рассматривается как символическое олицетворение основы (гхзи) в философии Дзогчен. Намхай Норбу объясняет, что идею Дзогчен об Ади-Будде Самантабхадре «следует понимать прежде всего как метафору, позволяющую нам открыть наше истинное состояние». Он добавляет:
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
«Если мы рассматриваем Самантабхадру как отдельное существо, мы далеки от истинного смысла. В действительности, он указывает на наш потенциал, который, хотя мы сейчас находимся в сансаре, никогда не был обусловлен дуализмом. Изначально состояние индивида было чистым и всегда остается чистым: это и представляет собой Самантабхадра. Но когда мы попадаем под влияние обусловленности, это все равно, что мы перестаем быть Самантабхадрой, потому что не осознаем свою истинную природу. Таким образом, то, что называется Первобытным Буддой, или Адибуддой, – это лишь метафора нашего истинного состояния». Карл Бруннхольцль отмечает:
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
«Сокровищница писаний» Лонгченпы объясняет, что Самантабхадра – одно из наиболее распространенных названий состояния изначального просветления в Дзогчен – это не что иное, как изначальное, врожденное осознание, которое естественно свободно еще до возникновения каких-либо представлений о «буддах» или «чувствующих существах». В философии Дзогчен говорится, что у Самантабхадры есть пять аспектов. Лонгченпа объясняет их следующим образом:
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
Самантабхадра как учитель: «Означает, что все будды, пребывая в формах самбхогакайи и дхармакайи в Акаништхе, способствуют благополучию всех чувствующих существ, посылая бесчисленные эманации во все различные сферы тех, кого необходимо направить». Самантабхадра как основа: «Это дхармата всех явлений – таковость. Это также называется «Самантабхадра как природа».
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
Тантра Гухьясамаджа называет Ваджрадхару («держателем Ваджры»)
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
Учителем, которому поклоняются все Будды, наилучшим из трех ваджр, наилучшим из величайших, верховным господином трех ваджр.
Primordial Buddha in Tibetan Buddhism
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
In Vajrayana Buddhism, the Ādi Buddha is the "First Buddha" or the "Primordial Buddha". Another common term for this figure is Dharmakāya Buddha. The term emerges in tantric Buddhist literature, most prominently in the Kalachakra. "Ādi" means "first", such that the Ādibuddha was the first to attain Buddhahood. There was also a tradition in India which saw Mañjuśrī as the Ādibuddha, as exemplified by Vilāsavajra's commentary to the Mañjuśrīnāmasamgīti. Vilāsavajra states in his commentary:
The gnosis being Mañjuśrī is not the bodhisattva who is the master of the ten stages (bhumi). Rather, he is the non dual gnosis (advayajñāna), the perfection of wisdom (prajñāpāramitā) itself. According to Anthony Tribe, this tradition may have influenced the Jñānapāda tradition of Guhyasamāja exegesis, which places Mañjuvajra (a tantric form of Mañjuśrī) at the center of the Guhyasamāja mandala.</blockquote>
According 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." In Nyingma, Samantabhadra is also considered to be the source of all Dzogchen teachings. In this sense, Samantabhadra is seen as being a symbolic personification of the ground or basis (ghzi) in Dzogchen thought. 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. 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. 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." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature".</blockquote>
The Guhyasamāja Tantra calls Vajradhāra (the "Vajra holder"),
<blockquote>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.
В восточноазиатском буддизме
В китайском эзотерическом буддизме и в японском сингон Адибудда обычно считается Махавайроканой. В книге Субхакарасимхи Дариджин-шу (J. Dainichikyōsho; 大日經疏) говорится, что Махавайрокана (учитель сутры Махавайроканабхисамбходи) является "изначальной основой дхармакаи". (薄伽梵即毘盧遮那本地法身, Taisho no. 1796:39.580). Такую же позицию занимает Кукай, основатель сингона, который в своем Даиничикио кайдай утверждает, что Махавайрокана – это самосущность дхармакаи, являющаяся изначальным телом истины пробуждения (大毗盧遮那者自性法身卽本有本覺理身). В то же время, в японских амидистских или "Чистой Земли" сектах Будда Амитабха ("Амида") рассматривается как "Верховный Будда" или Единый Изначальный Будда (ичи буцу). Сутра Лотоса раскрывает "Вечного Будду" в Сущностном Учении (главы 15–28). Последователи линии Никко считают самого Ничирена Адибуддой и опровергают утверждения других сект, рассматривающих его лишь как бодхисаттву.
In Chinese Esoteric Buddhism, and in Japanese Shingon, the Ādibuddha is typically considered to be Mahāvairocana. Śubhakarasiṃha's Darijing shu (J. Dainichikyōsho; 大日經疏) states that Mahāvairocana (teacher of the Mahāvairocanābhisaṃbodhi sūtra), is “the original ground dharmakāya.” (薄伽梵即毘盧遮那本地法身, at Taisho no. 1796:39.580). This is the position followed by Kūkai, the founder of Shingon, who says in his Dainichikyō kaidai that “Mahāvairocana is the self nature Dharmakāya, which is the intrinsic truth body of original awakening,” (大毗盧遮那者自性法身卽本有本覺理身). 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). The Lotus Sutra reveals the "Eternal Buddha" in the Essential Teaching (chapters 15 28). The Nikko lineage, regard Nichiren himself as the Ādibuddha and dispute the contentions of other sects that view him as a mere bodhisattva.
В вайшнавизме
В средневековой орисской школе вайшнавизма Джаганнатх считался первым воплощением Будды, аватаром Вишну, или Ади Буддой; Гаутама Будда и Чайтанья Махапрабху рассматривались как последующие воплощения Будды Джаганнатха. Гуру гаудия-вайшнавизма утверждают, что эпитеты Будды, такие как Сугата Будда и Ади Будда, относятся к девятому аватару среди дашаватаров Вишну, который был отличным от Гаутамы Будды, основываясь на «Амаракоше» и других буддийских текстах.
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. 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.
Общие и цитируемые ссылки
Бруннхолцль, Карл (2018). Колыбельная, чтобы пробудить сердце: Посвящение Самантабхадры и комментарии к нему. Саймон и Шустер. Грёнбольд, Гюнтер (1995). Weitere Adibuddha Texte, Wiener Zeitschrift für die Kunde Südasiens / Венский журнал исследований Южной Азии 39, 45–60. Норбу, Намхай; Клементе, Адриано (1999). Высший Источник: Кунджед Гьялпо, Фундаментальная Тантра Дзогчен Семде. Издательство "Снежный Лев".
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.
Norbu, Namkhai; Clemente, Adriano (1999). The Supreme Source: The Kunjed Gyalpo, the Fundamental Tantra of Dzogchen Semde. Snow Lion Publications.