Adi-Buddha Samadhi

CW40: No.117

Translated from the Chenian Chinese book
by the same author, C. M. Chen

The following samadhi and commentary is taken from one of my Chinese books. It is a collection of several important Sadhanas along with their commentaries. All of them have been protected by protectors, so each commentary has a picture of the protector who appeared to me. I have not yet translated the entire book into English, but parts of it I have. The first is my commentary on Tara which has been published as a small booklet. The following, Adi-Buddha Samadhi, is the second. If one practices these meditations, it is very easy to become inspired.

This Samadhi is also called "The Highest Method of Samsara and Nirvana, Self-Liberation." The first part is the ritual itself which I learned from my Guru Moya Kunga Rinpoche. Now I will translate it directly into English:

From the Enlightened-Essential-Great-Drop, which is the Dharmadhatu of non-born purification and the non-death-brightness-Sunyata, the practitioner's 'Own Mind', free from any need of corrections, and free from all artificial disciplines, shines (radiates) as the Enlightened-Sunyata-Brightness.

The first portion describes the objective state, and the second portion describes the subjective mind. Actually, this is not true, for both parts together are necessary to experience the 'Space' of the practitioner's 'Own Mind', without any kind of correction, or arrangements, or man-made or God-made techniques of Enlightenment.

The practitioner's 'Own Mind' is not different from the Enlightened-Sunyata, and the non-born purification of the Dharmadhatu is not something apart from the non-death-brightness-Sunyata. They are really the same thing, equal to the Enlightened-Drop which is the practitioner's mind.

From these identical things, there suddenly appears a lotus. Above the lotus there is a sun, above the sun there is a moon. The sun and moon are like a cushion above which the practitioner himself becomes Adenuema. Adenuema is the Adi-Buddha, he is blue in color like the cloudless sky. He has one face and two arms. He holds the samadhi gesture (mudra). He sits in the lotus posture, and his whole body is completely naked. His hair is in its natural state without any kind of ornamentation. Adi-Buddha's Dakini (consort, wife) is called Adi-Buddhess, her body is white, with one face and two arms. Her two legs embrace and cross behind Adenuema's body. Her hair is devoid of all ornamentation, and she, of course, is totally naked. Her two hands form the samadhi gesture, embraced behind the neck of Adenuema.

Both abide in the 5 rainbow colors of light, which are boundless, countless and fully natural light. In Adenuema's heart, there is the bija (seed syllable) 'AH' (). It is the same color as his body, blue like the cloudless sky, and radiates a very bright light. The practitioner should audibly intone this single 'AH' for as long as possible. The breath should be focused quietly and softly through the Navel Chakra. When the sound of 'AH' stops, one should visualize that all the surroundings, the entire cosmos, and all the sentient beings therein become the Five Buddhas. Next, repeat the incantation of the Five Buddhas in Totality: OM-AH-HUM-SOHA, three or seven repetitions are enough. Now, let the mind meditate on the Sunyata--the longer the better. When the mind becomes disturbed by many deluded thoughts, one should dedicate the merit thus gained to all sentient beings and leave the meditation seat.

This concludes the original ritual. Next follows my commentary which is divided into four parts.


The first essential principle is the Non-dualism of Philosophy and Practice.

The theory and the practice should be harmonized. One should not practice the ritual without knowing the philosophy. Nor should one merely study the philosophy neglecting to practice the meditation. Both are recognized to be equally important, and therefore are in non-dualism.

The ritual says, non-born purification; and then it says, non-death (destruction)--brightness-Sunyata. This is the theory or essential philosophy, written in this ritual. It is called the Highest Method, so the ritual is not different from the practical technique (method). Hence, the philosophy includes the practice and the practice should be on the philosophy.

The essential philosophy has two parts:

The non-born purification is the theory; and the non-death drop is the practical point of the theory.

There are four kinds of drop: The first and highest is called the non-playwords drop, the second is the drop of breathing, the third is the drop of mantra, and the fourth is the drop of food.

The "drop" of non-playwords is the philosophy of the practical point. When stated that the "drop" is without destruction, one must recognize that the practical things are within the philosophy. One must know that the nonborn universe (Dharmadhatu) is the philosophy within practical things (events, etc.) Non-destruction drop means that matter lies within the philosophy, philosophy is never divorced from matter. Non-destruction drop also refers to the visualization of the Yidam. The Yidam is produced from the drop.

With reference to the second sentence regarding the practitioner's 'Own Mind', there is really no such mind, because mind is non-born. When stated that the practitioner's own mind is without any kind of management, or correction, etc., this is to clarify the non-destruction.

The term "entity" refers to the non-destruction, whereas, "empty", designates the non-born. Sunyata relates to the subjective appearance because out of the Sunyata things manifest, and the enlightened brightness is the objective. The lotus represents a flower produced from very dirty mud, but the flower itself is without defilement. The seed of the lotus buried in the mud is the non-born, when it grows into a beautiful flower undefiled, this is the non-destruction.

The characteristic of the moon is silence, her nature is the non-born purification. The bright sunlight is the wisdom which can produce many, many things, it is the non-destruction. The circular shape of the lotus represent harmonization; but not like square objects represent that which is difficult to harmonize.

Adi-Buddha means All-Goodness. "All" signifies the non-born, whereas the "Goodness" is the function of the non-destruction. Buddha means Thathata. "Tha" means likeness, "thata" means come. He would like to come, but actually he need not come, for he is everywhere. It only seems as though he needs to come to us. Likeness shows that in the non-born there is a born. This means that from the Sunyata comes the Awakeness, or from the non-born the born. The nonborn and the born are the same. Come, means that even the destruction has some non-destruction. This means that even when he comes he still abides in the Sunyata. So even though there is no destruction it still seems like destruction. Everything that has to do with the name Adi-Buddha includes non-dualism and eliminates one-sided views.

It is said that his color is like the blue, cloudless sky. The sky represents the non-born, the blue symbolizes the non-destruction. Since the sky is blue, it might be a "something", but nowhere can this "something" be found, so we just call it non-destruction.

His one face designates the entity of Sunyata or the non-born. His two arms represent non-destruction, because even though of non-born, from its two characteristics, countless numbers of things can manifest. So when you meditate on his one face, never forget that this one face is to show the entity of the non-born. Never visualize the two arms as just being either the right or left arm, but that they are the function of the non-destruction. The Samadhi mudra formed by his two hands symbolizes the non-born. The Vajra lotus sitting posture represents non-destruction. All things can be destroyed by the Vajra, but nothing can destroy it.

The totally naked body of Adenuema symbolizes the Enlightenment. Because he wears no clothes, this shows the Sunyata. Adenuema's dakini is named Dharma-likeness. Dharma represents her non-destruction; likeness means that, even though of dharma, she is only a likeness, which is the non-born. Her hair is in its natural manner, devoid of all ornamentation. This shows her Great Compassion of the non-destruction. Her completely naked body shows her Wisdom of the Sunyata.

In this essential, and fully joined union of the mother, father Adi-Buddha, he symbolizes the nondestruction, and she the non-born. The father Buddha (Heruka) has his function of the wisdom (upaya). The mother Buddha (Dakini) has the Enlightened Entity of her wisdom. The Heruka has his vajra (penis), and the Dakini has her lotus (vagina). The vajra and lotus embrace each other, and are fully harmonized, without any kind of karmic graspings or differentiations. Their union cannot be said to be one or two. It is not one, but also it is not two.

When his vajra first enters her lotus, it seems as if they are two. But when their union brings the Great Pleasure (Mahasukha) it seems they become one without differentiation. Her two arms embraced around the neck of Adenuema, shows that even though they are two, they are in oneness--this is the "not two."

The ritual refers to the quiet abiding. The quiet is the non-born. The abiding is the non-destruction, countless or naturalness, no-matter-how-much-ness. All manifestations belong to the non-born. The five colors of rainbow light belong to the non-destruction.

When the ritual refers to Mind, there is actually nothing which can be called Mind, so this is the nonborn or Sunyata. In the Mind there is an "AH" this represents the nondestruction. The vastness of the light represents the no-entity, the non-born. The brightness of the light symbolizes the non-destruction. The definition of "AH" is non-born, but when you intone it continuously, this is the non-destruction.

When it is stated that the soft-breathing should be kept in the navel chakra, the practitioner should think that the navel is empty and this is the non-born. But because the inner energy is stored in the navel chakra, this shows the non-destruction. Keeping just a little energy, refers to the non-born, but because this little must be kept this is the non destruction. To say that the breathing must be soft symbolizes the non-born. But to say that even though soft it must be harmonized, is the non-destruction. To say that there are five divisions of sentient beings can also mean the non-born. While saying that all sentient beings become the five Buddhas this symbolizes the non-destruction. Abiding is the non-destruction. When abiding in the Chaja Chimbo, or Tsopa Chimbo this is the non-born.

Just like lamps-net of the God Indra. One lamp lights another from one lamp to many, many millions of lamps--from many, many millions of lamps to the one lamp. From the reflections there are many, many folds, but all folds are in the non-condition, the nonborn. Even though non-born, they are all harmonized.

Non, means non-born, but condition is the nondestruction. One should neither lay most stress on the nothingness, nor lay most stress on the haveness-of-conditions. "Non" refers to the Adi Buddha mother, Condition refers to the Adi-Buddha father. When you practice abiding in this philosophy, then you visualize that philosophy and matter, philosophy and things, and theory and practice all must be harmonized (balanced). This is the first important principle one should recognize.

The second essential principle is the Non-dualism of Oneness and Differentiation.

This means that differentiation and non-differentiation are in non-dualism (manifest simultaneously and do not conflict).

In the above commentary so far I have talked about philosophy and matter, the theory and the practice. They correspond with the non-destruction and the non-born. Actually the non-born is just the non-destruction, as the non-destruction is just the non-born. The non is the "entity", the born or the destruction is just the function. The "entity" and the function are neither in harmony nor in conflict, neither in differentiation nor in non-differentiation.

The dharmadhatu or the "space" of the cosmos is not only the mandala, and the thatata or drop is not only the yidam. For example, the Indian Siddha Birwapa transformed himself into a Buddha image of stone. In Tibet Tong-Tum ja-bo transmuted his flesh body entirely to light, and then miraculously created another corpse made of mud. Birwapa did not remain as a stone Buddha, but shortly thereafter the image dissolved into the five rainbow colored lights. Whereas Tong-Tum ja-bo's body is not actually mud, for his Full-Enlightenment of Dharmakaya body is still vivid.

Even in Japanese Tantra, they admit that nonsentient beings may become Buddhas. In the Dharmadhatu of six elements, this means that, besides the five material elements, there is the element of mentality or mind. These six elements naturally interact with one another, are in union (yoga), and are fully harmonized. This is because, in the enlightened nature or truth, the outward surroundings and the inward body are not different. When you use a stone as your Buddha body, the remainder of the elements are the space, or earth, or surroundings. When you make a bird as a Buddha then all other things become the mandala. The mandala and yidam are not two, they can be neither differentiated or non-differentiated.

The Dakini or mother Buddha generally symbolizes the non-born, but because she has such long, beautifully flowing hair, she also has the elements of non-destruction. Because he is entirely naked, this is to show his non-born element. Both embrace each other in the Vajra love of the Great Enlightenment. No one can separate them from their Great Pleasure. In the Great Pleasure, the Dakini seems no longer to be the Dakini, and the Heruka seems no longer to be the Heruka. But the Father Buddha seems to be the mother, and the Mother Buddha seems to be the father. They can no longer be differentiated or non-differentiated, this union is commonly called oneness, but it is better to call it not-one, yet, not-two.

There are many, many hairs but they all grow on the same head. This is to show that one is equal to many, many equal to one. When it is said, that the Father is on the vajra seat, and the Mother is on the lotus seat, but both hold samadhi gesture, this is to show the entity of samadhi. The different seats symbolize the different functions of samadhi. Essentially, the Father and Mother are the same, but their manifestations are different. However, neither manifestations is different; neither manifestations can be regarded as more important than the other. They are mutually complementary, and of equal value. There is no battle of the sexes in this samadhi. All such activities are regarded as quite immature. So, in summary, the real vajra love contains all things within all things. Human beings sometimes say they "love each other all in all", but they are just lying to themselves. They actually cannot reach such a state because their samadhi power is not yet developed. So if they truly want to love one another, they must become equal to Adi-Buddha. They must take their Dakini, and train their Dakini to be the mother Adi-Buddha. This is the full, all in all love, and is quite different from the atrocious imitation the majority of human beings have entrenched themselves in.

The five colors of light seem to be differentiated, but when they shine out in vast, edgeless, and boundless space, they are no longer differentiated. The light of the sun, and the light of the moon go by different names but fundamentally they are the same light. Oneness implies that, before Enlightenment, sentient beings and myself are differentiated; but when I become Buddha there is no such differentiation.

Non-condition is divided into "non" meaning non-differentiation, and "condition" meaning differentiation. Matter is differentiation, while the philosophy refers to the non-differentiation. All references to the "one" do not mean there is really a "one" that exists independent of other things. Likewise "many" does not mean that there are really independently existing things. But from the "one" manifests the many, and the many all share the "one". The "one" has infinite differentiations, and these all lie within the one. Those who have not developed the right Dharma view, cannot recognize this philosophy. For example, the Gelugpas say that the Dharmadhatu is formless, so there cannot be any Adi-Buddha. They do not recognize that even though Adi-Buddha is non-form, by nature of this fact, Adi-Buddha may become form. The terms from and non-form are both playwords. They are neither differentiated nor non-differentiated. To say that Adi-Buddha exists only in name, is the non-form.

Even though there is non-form, still there is a symbol to represent this non-form. So it seems that the entity (non-form) and its function sometime appear to be different, and sometime appear to be united. When the function flows from the entity, this function is of non-form. Within the non-form entity manifests all varieties of function, and this function, as stated, comes from the non-form. The function and the entity are never in differentiation or non-differentiation. So one can say that non-practice is the practice, and that nonrealization is the realization. One must recognize this second point called non-dualism of differentiation and non-differentiation.

The third essential principal is the Non-dualism of Mind and Energy.

The energy of purification refers to the non-born, and the energy of Great Pleasure refers to the non-destruction. The non-born is the entity of the energy, but the Enlightenment is the light from the energy. From the energy of the non-born arises the Mother Adi-Buddha, and from the energy of the Great Pleasure arises the Father Adi-Buddha. The entity of the non-born energy is represented by the lotus seat. This energy's function of Great Pleasure is represented by the vajra seat. The energy radiating outward is symbolized by the hair. When the energy returns inside, the hair devoid of ornamentation is used as a symbol. To symbolize that the energy pervades the whole Dharmadhatu, the Yidam is completely naked. there is no place within the body that is not thoroughly pervaded with the energy. The five colors of light further differentiate the various functions of the same light: red light is the function of the Great Love; white light is the function of the Great Anger; blue light is the function of the Great Ignorance; yellow light is the function of the Great Pride; and green light is the function of the Great Doubt.

The five poisons (lust, anger, ignorance, pride, doubt) can be transmuted into the five wisdoms. Lust can be transmuted into the wisdom of discrimination. Anger can be transmuted into the wisdom of the great mirror. Ignorance can be transmuted into the wisdom of the Dharmadhatu. Pride can be transmuted into the wisdom of equality. Lastly, doubt can be transmuted into the wisdom of achievement. Perhaps one could say that the wisdom is stored in mind, but that its function "rides" on the energy.

"AH" is to show the non-born stored in the mind. "AH" has a voice (sound). This voice is the function (manifestation) of the energy. The function of upward moving energy arises from the non-born. If you are not aware of the energy, this is just like a run-a-way horse gone mad. But when you are aware of keeping some energy in the navel chakra, this is the entity of non-destruction. When you can hold this same energy inside without moving, then this is the non-born samadhi. Therefore. when the energy moves upward, this is to manifest its different functions, but when you hold it, this is to enter the samadhi. When the energy is held, it seems as one; when it manifests itself, it seems different.

When the energy arises, the mind also arises; when the energy goes, the mind also goes. When the energy is held motionless, the mind becomes meek or soft. Likewise, when the mind is controlled, the energy also becomes quiet. Sentient beings are like the air within a bottle, but their Buddha nature is like the air surrounding a bottle. When the bottle breaks, the inside air and the outside air both unite -- the Buddha nature has been discovered. This kind of theory is very profound, and very difficult to explain. One must follow this ritual, and practice it frequently. Eventually he will get some realization. This completes the third important principal.

The fourth essential principal is the Non-dualism of Samsara and Nirvana

All sentient beings within the transmigration remain within the non-destruction drop, but they are not aware of this fact. Throughout the ten Dharmadhatus, there is nothing that is without the nature of the non-born Dharmadhatu. Hence, the Buddhas in Nirvana and the sentient beings in the transmigration both continuously abide in the non-born and non-destruction condition. All Buddhas within the Nirvana became enlightened through realization of this fact. Besides this, there is no additional realization.

"Like" refers to the non-born; "Come" refers to the non-destruction. When he comes, this does not mean that some Buddha has really come. We say that sentient beings are naturally Buddha, and both Buddha and sentient beings are within the realm of non-born and non-destruction. "Like come," and the function of Samsara and Nirvana are the same. Therefore, "sentient" refers to the non-born, while "being" refers to the nondestruction. The Buddha is one who is awakened to the fact of that which is non-born and non-destruction.

Both Buddhas and sentient beings are within the non-born and non-destruction. They are within the Emptiness and the enlightened. The Buddha sits upon the lotus which grows from the foul mud of samsara. The foul mud is the sentient being, but the pure and beautiful lotus, which of necessity grows from it, is the Buddha. The empty light of the moon refers to the sentient being within the Buddha's compassion. The sun refers to the wisdom of the Buddha because it abides in the cloudless and empty blue sky of non-destruction.

Mother Buddha and Father Buddha lie within the "entity" of non-dualism. Lotus seat and vajra seat likewise refer to the essential fact of non-duality. Both the upward flowing energy and the downward flowing energy abide in the non-duality. When you become a Buddha, and therefore have the Buddha eye, you see quite clearly that every sentient being is a Buddha. This is why the ritual states that all sentient beings become the five kinds of Buddhas. This is not merely imagination, but a fact, which is realized through philosophy, experience, and concrete realization. All dharmas exemplify this fact. It is the very nature of all things. Therefore, fix in your mind that sentient beings and Buddhas are not different.

"Non" refers to Buddha, "Condition" refers to sentient beings. The Buddhas and sentient beings together are of non-condition. If you know this fact, and can meditate on the non-dualism, neither are there Buddhas nor are there sentient beings. Thus, there is no Buddhahood to be realized, nor any sentient being to be saved. Sentient beings are naturally Buddhas, Buddhas always lie within Sentient beings. The salvation and nature of Buddhahood always lies within the Sentient being. All the numerous kinds of philosophies and methods of contemplation are merely playwords. Within the same mandala, sentient beings and Buddha become one. One should never hold the idea that, "I am the Buddha, you are the sentient being." You must know that they are not different.

Since sentient beings are naturally liberated they can become Buddha. Sentient beings and Buddhas come together, so sentient beings are not really sentient beings. So when they are born, they are not really born; when destroyed, they are not really destroyed. All refers to all sentient beings, this all is Adi. When they attain Nirvana, all are good, this good is Thathata. But Thathata is not really something, still there is the manifestation of many functions to save others, which appear to be done by some being, but in fact there is really no such being. Hence, sentient beings are Buddhas, and the transmigration itself is Nirvana. They abide in a primordial and natural condition. They are neither one nor differentiated. Sentient beings are naturally liberated, so there is no technique which needs to be practiced. Even so, if you have not recognized these four fundamental principles clearly, you must diligently practice this sadhaha.

These four principles do not proceed sequentially, they occur simultaneously. But sometimes one could refer to the first two as in the causal position, the third, the Non-dualism of Mind and Energy, may be in the course position. Lastly, the Non-dualism of Samsara and Nirvana is in the consequence position. These four principles are really the same. When we talk, we create trouble where there isn't any, thus, we have a tendency to put them in a linear order, but this is a mistake.

When the realization is thoroughly comprehended, everything is harmonized. If you do not practice, you will still be happy; and if you do practice, you will be happy; and if you hold the pride of Buddhahood this is good, but if you do not, it is not bad. If you repeat the mantra (OM-AH-HUM-SOHA) this is good, if not, the philosophy is still there. When you meditate in the formal sitting posture, this is good, but when you do not and recognize this to be the same, it is not bad. When you dedicate the merit to others, this is good; when you do not, the merit is still in the emptiness, and the emptiness is the nature of all sentient beings. But remember, before you can comprehend this ritual fully, you must thoroughly comprehend the philosophy. You have to practice it, until the samadhi and wisdom are concertized.

If you can hold the soft energy, this is good, if you can't, it should abide naturally in the middle state. Before you can hold it, you must utilize the methods and techniques of meditation prescribed. Eventually you will actually taste realization, and follow the energy. This cannot be helped by others. You have your own experience, I have mine. Still we have the philosophy and ritual as our common ground of communication. I have practiced this ritual and have gotten a little realization witnessed by my Guru. This commentary has been based upon my experience. I hope you will not follow my conclusions blindly, but will try to get your own direct experience of these principles. At that time, you might compare them with mine to see if you agree.

This ritual and commentary has been protected by the great protector Rahula. He appeared to me after completion of the commentary. Among the Nyingmapa, there are three great protectors. He is the one who has nine heads and many eyes. He showed me his body and vowed to protect this work. He directly called me Adi-Buddha, but I myself am just like a sinner, I don't know if what he called is wrong or not. Anyhow, he expects my yidams to be Adi-Buddha, so this commentary is very powerful. We should pay much respect to the protector, or he will give us some trouble. He is very wrathful and does not tolerate the ego. He can make foolish and frivolous practitioners emit blood, or die through some accident. When I printed this book in Chinese, I also printed his Image, so we must be most respectful to him.

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