Adi-Buddha

"Ādi" can also mean "primordial", not referring to a person but to an innate wisdom that is present in all sentient beings.

According to Dzogchen Ponlop: The color blue symbolizes the expansive, unchanging quality of space, which is the ground of all arisings, the basis of all appearances, and the source of all phenomena.

[8] 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."

Longchenpa explains these as follows: Vesna Wallace describes the concept of Ādibuddha in the Kalachakra tradition as follows: when the Kalacakra tradition speaks of the Ādibuddha in the sense of a beginningless and endless Buddha, it is referring to the innate gnosis that pervades the minds of all sentient beings and stands as the basis of both samsara and nirvana.

[1]Alex Wayman notes that the Pradīpoddyotana, a tantric commentary, explains that the "three vajras" are the three mysteries of Body, Speech, and Mind, which are the displays of the Ādibuddha.

[3] In Japanese Shingon Buddhism, the terms Primordial body (honji-shin) and Dharmakaya principle (riho-jin) are used to refer to the Ādibuddha.

[14] 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.

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).

[15] However, the other schools of Pure Land Buddhism in Japan, such as Jōdo-shū, do not hold the same view, seeing Amida as Saṃbhogakāya rather than as the Dharmakāya.

The Nikko-lineage, regard Nichiren himself as the Ādibuddha and dispute the contentions of other sects that view him as a mere bodhisattva.