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'''Ādi-Buddha''' (devanāgarī: आदि बुद्ध) (Tibetan: Dang-po'i sangs-rgyas) is a compound [[Sanskrit]] term from ''ādi'' ("first") and ''buddha'', meaning the "Primordial Buddha." In [[Vajrayana Buddhism]] the term refers to a self-emanating, self-originating [[Buddha]], present before anything else existed. It is not said to be the creator, but the originator of all things.
'''Ādi-Buddha''' (devanāgarī: आदि बुद्ध) is a compound [[Sanskrit]] term from ''ādi'' ("first") and ''buddha'', meaning the "Primordial Buddha." In [[Vajrayana Buddhism]] the term refers to a self-emanating, self-originating [[Buddha]], present before anything else existed. Although not a creator, it is the originator of all things. In Theosophical literature it is frequently used as a synonym of the [[Absolute|Absolute Reality]].


== In Vajrayana Buddhism ==
== In Vajrayana Buddhism ==


Adi-Buddha can be regarded as a deity in an [[Emanation|emanationist]] sense. Though all Buddhist figures are said to be emanations of the Adi-Buddha, certain famous Bodhisattvas are revered as its actual personality (often referred to as [[Dharmakāya]], or "body of reality"). For example, in the Nyingma school Samantabhadra is Adibuddha, in the sense of Spirit of Truth. In the Gelug and Kagyu schools Vajradhara (Tib. Dorje Chang) is regarded as Adi-Buddha, while in Shingon Buddhism it is Vairocana (Jap. Dainchi Nyorai).
Adi-Buddha can be regarded as a deity in an [[Emanation|emanationist]] sense. Though all Buddhist figures are said to be emanations of the Adi-Buddha, certain famous Bodhisattvas are revered as its actual personality (often referred to as [[Dharmakāya]], or "body of reality"). For example, in the Nyingma school, Adibuddha is Samantabhadra, the Spirit of Truth; in the Gelug and Kagyu schools, Vajradhara (Tib. Dorje Chang) is regarded as Adi-Buddha; while in Shingon Buddhism it is Vairocana (Jap. Dainchi Nyorai).


Mme. Blavatsky follows the tradition of the Gelug school identifying Adi-Buddha with Vajradhara:
=== Blavatsky's view ===


<blockquote>Âdi-Buddha is Vajradhara, and the Dhyâni-Buddhas are Vajrasattva; yet though these two are different Beings on their respective planes, they are identical in fact, one acting through the other, as a Dhyâni through a human Buddha.)".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, ???), 392.</ref></blockquote>
Mme. Blavatsky followed the tradition of the Gelug school identifying Adi-Buddha with Vajradhara:


However, in another passage Vajradhara is seen rather as the [[Logos#First Logos|First Logos]] [[radiation|radiating]] from the [[Absolute]]:
<blockquote>Ādi-Buddha is Vajradhara, and the [[Dhyāni-Buddha]]s are Vajrasattva; yet though these two are different Beings on their respective planes, they are identical in fact, one acting through the other, as a Dhyāni through a human Buddha)".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 392.</ref></blockquote>


<blockquote>In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.<br>
However, in another passage, Vajradhara is not equated to Adi-Buddha, but rather seen as the [[Logos#First Logos|First Logos]] [[radiation|radiating]] from the [[Absolute]]:
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). SDI, 571.</ref></blockquote>
 
<blockquote>In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with [[Parabrahm]] and [[Ain-Soph]], emits a bright ray from its darkness.<br>
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang).<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.</ref></blockquote>


== In Theosophy ==
== In Theosophy ==


Besides the intepretation in terms of the manifestations of the Buddhas, the Theosophical literature regards Adi-Buddha as [[Parabrahman]]<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, ???), 117.</ref> <ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), ???.</ref> or sometimes as an aspect of it, related to Wisdom. For example, [[H. P. Blavatsky]] says that Ādi-Buddha is "the Wisdom-Principle, which is Absolute, and therefore out of space and time". Although this interpretation may sound unorthodox from the Buddhist point of view, she says in a footnote that what she states is an esoteric intepretation "taken from the secret portions of Dus-Kyi Khorlo (Kâla-Chakra, in Sanskrit, or the “Wheel of Time,” or duration)".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, ???), 391.</ref> In other writings she also defines Adi-Buddha as "Primordial Universal Wisdom" (TG, 339) and a symbol of "the universal and abstract principle of divine wisdom." (TG 343)
The Theosophical literature regards Adi-Buddha as [[Parabrahman]]<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 117.</ref><ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 379.</ref> or sometimes as an aspect of it, related to the Absolute Wisdom. For example, [[H. P. Blavatsky]] says that Ādi-Buddha is "the Wisdom-Principle, which is Absolute, and therefore out of space and time". Although this interpretation may sound unorthodox from the Buddhist point of view, she says in a footnote that this is an esoteric interpretation "taken from the secret portions of Dus-Kyi Khorlo (Kâla-Chakra, in Sanskrit, or the “Wheel of Time,” or duration)".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 391.</ref> In other writings she also defines Adi-Buddha as "Primordial Universal Wisdom"<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 339.</ref> and a symbol of "the universal and abstract principle of divine wisdom."<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 343.</ref>


=== Adi-Buddhi ===
=== Ādi-Buddhi ===


A related term is Adi-Buddhi. Mme. Blavatsky wrote:
Mme. Blavatsky mentions "the Boundless Âdi-Buddhi (primeval and Universal Soul)" as a term related to Âdi-Buddha or Wisdom.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 425.</ref> In [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters'']] Ādi-Buddhi is identified with Yin Sin or "the one form of existence", and also with [[Dharmakāya]]: "the mystic, universally diffused essence."<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> Ādi-Buddhi is also related to universal wisdom and intelligence: "the aggregate intelligence of the universal intelligences including that of the Dhyan Chohans even of the highest order" and "the all-pervading supreme and absolute intelligence with its periodically manifesting Divinity — Avalokiteshvara".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 181.</ref>


“Amida” is the Senzar form of “Âdi”; “Âdi-Buddhi” and “Âdi-Buddha,”† as already shown, existed ages ago as a Sanskrit term for “Primeval Soul” and “Wisdom”
The connection with Avalokiteshvara is also mention by Mme. Blavatsky, who wrote that "Parabrahman or Adi-Buddha is eternally manifesting itself as Jivatma (7th principle) or Avalokiteswara".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 179.</ref>
 
In one of the [[Mahatma Letter No. 67|Mahatma Letters to A. P. Sinnett]] there is a mention to "Adi-Buddhi", which is identified with Yin Sin or "the one form of existence" and also with [[Dharmakāya]] "the mystic, universally diffused essence."<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> Here again "Adi-Budhhi" is related to universal wisdom and intelligence: "the aggregate intelligence of the universal intelligences including that of the Dhyan Chohans even of the highest order" and "the all-pervading supreme and absolute intelligence with its periodically manifesting Divinity — Avalokiteshvara"<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), ???.</ref> In a similar vein, Mme. Blavatsky wrote that "Parabrahman or Adi-Buddha is eternally manifesting itself as Jivatma (7th principle) or Avalokiteswara".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, ???), 179.</ref>


== Notes ==
== Notes ==
Line 33: Line 33:


*[http://www.theosophy.ph/encyclo/index.php?title=%C4%80di-Buddha# Ādi-Buddha] at Theosopedia
*[http://www.theosophy.ph/encyclo/index.php?title=%C4%80di-Buddha# Ādi-Buddha] at Theosopedia


[[Category:Sanskrit terms]]
[[Category:Sanskrit terms]]
[[Category:Concepts in The Secret Doctrine|Adi-Buddha]]
[[Category:Concepts in The Secret Doctrine|Adi-Buddha]]
[[Category:Buddhist concepts]]
[[Category:Buddhist concepts]]

Revision as of 21:05, 28 September 2012

Ādi-Buddha (devanāgarī: आदि बुद्ध) is a compound Sanskrit term from ādi ("first") and buddha, meaning the "Primordial Buddha." In Vajrayana Buddhism the term refers to a self-emanating, self-originating Buddha, present before anything else existed. Although not a creator, it is the originator of all things. In Theosophical literature it is frequently used as a synonym of the Absolute Reality.

In Vajrayana Buddhism

Adi-Buddha can be regarded as a deity in an emanationist sense. Though all Buddhist figures are said to be emanations of the Adi-Buddha, certain famous Bodhisattvas are revered as its actual personality (often referred to as Dharmakāya, or "body of reality"). For example, in the Nyingma school, Adibuddha is Samantabhadra, the Spirit of Truth; in the Gelug and Kagyu schools, Vajradhara (Tib. Dorje Chang) is regarded as Adi-Buddha; while in Shingon Buddhism it is Vairocana (Jap. Dainchi Nyorai).

Blavatsky's view

Mme. Blavatsky followed the tradition of the Gelug school identifying Adi-Buddha with Vajradhara:

Ādi-Buddha is Vajradhara, and the Dhyāni-Buddhas are Vajrasattva; yet though these two are different Beings on their respective planes, they are identical in fact, one acting through the other, as a Dhyāni through a human Buddha)".[1]

However, in another passage, Vajradhara is not equated to Adi-Buddha, but rather seen as the First Logos radiating from the Absolute:

In the esoteric, and even exoteric Buddhism of the North, Adi Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang).[2]

In Theosophy

The Theosophical literature regards Adi-Buddha as Parabrahman[3][4] or sometimes as an aspect of it, related to the Absolute Wisdom. For example, H. P. Blavatsky says that Ādi-Buddha is "the Wisdom-Principle, which is Absolute, and therefore out of space and time". Although this interpretation may sound unorthodox from the Buddhist point of view, she says in a footnote that this is an esoteric interpretation "taken from the secret portions of Dus-Kyi Khorlo (Kâla-Chakra, in Sanskrit, or the “Wheel of Time,” or duration)".[5] In other writings she also defines Adi-Buddha as "Primordial Universal Wisdom"[6] and a symbol of "the universal and abstract principle of divine wisdom."[7]

Ādi-Buddhi

Mme. Blavatsky mentions "the Boundless Âdi-Buddhi (primeval and Universal Soul)" as a term related to Âdi-Buddha or Wisdom.[8] In The Mahatma Letters Ādi-Buddhi is identified with Yin Sin or "the one form of existence", and also with Dharmakāya: "the mystic, universally diffused essence."[9] Ādi-Buddhi is also related to universal wisdom and intelligence: "the aggregate intelligence of the universal intelligences including that of the Dhyan Chohans even of the highest order" and "the all-pervading supreme and absolute intelligence with its periodically manifesting Divinity — Avalokiteshvara".[10]

The connection with Avalokiteshvara is also mention by Mme. Blavatsky, who wrote that "Parabrahman or Adi-Buddha is eternally manifesting itself as Jivatma (7th principle) or Avalokiteswara".[11]

Notes

  1. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 392.
  2. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 571.
  3. ↑ Helena Petrovna Blavatsky, Collected Writings vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 117.
  4. ↑ Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 111 (Quezon City: Theosophical Publishing House, 1993), 379.
  5. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 391.
  6. ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 339.
  7. ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 343.
  8. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 425.
  9. ↑ Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.
  10. ↑ Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 67 (Quezon City: Theosophical Publishing House, 1993), 181.
  11. ↑ Helena Petrovna Blavatsky, Collected Writings vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 179.

Further reading

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