The Adi-Buddha

Surendra Man Bajracharya, PhD

Central Department of Buddhist Studies,
Tribhuvan University

Idea of ‘Anitya’ (impermanence) is inherent in Buddhism. All worldly things (Sanskrit dharmas)
are subject to change and they change moment by moment. According to Buddhist view
whatever is Anitya is Dukkha (suffering). And that which is Anitya and Dukkha, cannot be an
Atma (soul) because for a soul, it by definition has to be permanent, eternal, non changing, and
immutable. Thus, Buddhism always advocates Impermanence, Suffering and Soullessness as the
universal characteristics of worldly things. These three characteristics are regarded marks or seal
of Buddhism. Whenever there is issue in any one of these characteristics, it is easily understood
that the subject matter belongs to Buddhism.

But these three characteristics do not apply to the Buddha as he transcends the worldly domain
and surpasses these characteristics. In order to understand it, one needs to know the concept of
Trikaya (Three divine bodies) of Budhahood that a Buddha possesses. The Trikaya of the
Buddha is Nirmankaya, Dharmakaya and Sambhogkaya.

Trikaya

 Nirmanakaya or Rupakaya (Form body or Emanation body or Manifestation body or

Created body or Activity body), is the visible historical form of the Buddha like
Sakyamuni Buddha. Nirmanakaya manifests in time and space. According to
Buddhavamsa, Tripitaka, 28 such Nirmankaya from Tanhankar to Sakyamuni Buddha
had already appeared.1

 Dharmakaya (Doctrinal body or Dharma body or Reality body or Truth body) embodies
the very principle of enlightenment and knows no limits or boundaries. It is universal
truth discerned and delved by enlightened ones and is present everywhere. Therefore,
Buddha’s teaching which reveals the truth is regarded as Dharmakaya or simply the
dharma as the truth is known by it. Dharmakaya does not have a physical appearance.

 Sambhogakaya (Bliss body or the body of perfect enjoyment or perfect endowment) by

which the Buddha exists as a transcendent, eternal, celestial being; a primordial
archetypal deity or Tathagata Buddha. It is an archetypal manifestation of Buddhahood
with 32 major marks and 80 minor ones, visible only to high Buddhist practitioners.

1
Buddhavamsa, Khudddaka Nikaya
Among above three kayas of the Budhahood, it is Dharmakaya which later gave rise to concept
of Adi-Buddha as the conceptual base of both Dharmakaya and Adi-Buddha is same.

Concept of Adi-Buddha
Adi-Buddha represents manifestation of enlightenment with the characteristic of being uncreated
because it is eternal, centreless, and endless. This means that enlightenment does not start at a
given point and therefore cannot stop at a given point or abide in between these two points.
Therefore, Adi-Buddha, is the "Primordial Buddha"- the term refers to a self-emanating, self-
originating Buddha, present before anything else existed.

Adi-Buddha is omnipresent, omnipotent, and omniscient in the universe and is the life-force that
sustains and guides everything-human beings, animals, plants, and all other living and nonliving
beings. The Buddha appears in various forms accordingly as time demands to support and guide
them in attainment of salvation freeing from suffering.

Since the Adi-Buddha is one with the truth of the universe, we have only to adjust the
wavelength of our mind to that of the Buddha, and the Buddha will then appear to us. In other
words, we become aware of the Buddha's calling us and working for us. It is to say that one can
perceive Adi-Buddha by raising one’s mental status through practice.

The Concept Adi-Buddha may give a theistic approach- the view which seems deviated from
generally accepted Buddhist view of Anitya, Dukkha and Anatma. In place of Impermanence, it
stands as permanent, in place of Dukkha it believes in felicity, and instead of selflessness, it
gives the impression of ever existing entity. With Adi-Buddha concept, the Buddha is envisioned
of the nature of the essential Absolute Reality, or "emptiness" (Sunyata), so called because it is
"empty" of all finite characteristics. Adi-Buddha is not said to be the creator, but the originator of
all things. While dealing with such subject one should keep in mind that Buddha is not a
mundane figure but supra mundane one, so he is all pervasive and worldly laws may not affect
him as truth resides everywhere, it is omnipresent. Adi-Buddha is a representation of the
interdependence of phenomena, being an entity that can be regarded as a creator in a relative
sense only. Though phenomena can be symbolically represented in the primordial nature of Adi-
Buddha and have in it their collective source, the universe is not regarded as being linearly
created, being in a continuous, eternal co-relation with the deity. He is not a god who plays dice
with the world in order to pass away leisurely time.

Vajrayana is credited to have brought Adi-Buddha concept as most of the new or disputed views
are often linked to Vajrayana. But the concept itself can be traced to early Buddhism, it is
already known that Dharmakaya concept was present with Sautrantika and Trikaya concept was
accepted by Mahayana, and the idea was put forward by Yogacara which is taken as
philosophical basis along with Madhyamika doctrine by both Mahayana and Vajrayana. Based
on this ground, it can be said that idea of Adi-Buddha does not belong to Vajrayana only.
However, the concept developed to its fullest after it was linked with Panca-Buddha concept
after the emergence of Vajrayana. Therefore, it is widely acknowledged that the notion of the
Adi-Buddha was fully developed in esoteric Buddhism.

Although Adi-Buddha being the Dharmakaya should not have a physical appearance, but is often
depicted in anthropomorphic figures like Samantabhadra/Samantabhadri, Mahavairocan,
Panca-buddha or any one from Panca-buddha mostly Vairocan or Akshobhya Buddha,
Vajradhara and Vajrasattva. Vajradhara is also considered the tantric form of Buddha. In
some countries like Japan, Korea, China Mahavairocana is regarded as Adi-Buddha while other
forms serve the purpose in other countries.

Adi-Buddha in Nepal

The chief Buddhist divinity in Nepal is Adi-Buddha who manifested as Swayambhu himself at
the spot in the form of a flame regarded as self existent. Now Swayambhu stands as the glory of
Nepalese Buddhism on a hillock in the western side of Kathmandu valley. A colossal caitya
which covered the flame represents the Adi-Buddha. Confirming the belief the caitya is
enshrined with panca-buddha which too represents Adi-Buddha. Panca-buddha is a group of
five dhyani buddhas namely- Vairocan, Akshobhya, Ratnasambhava, Amitabha and
Amoghsiddhi. Besides, with the same concept caityas and stupas in Nepal are often enshrined
with panca-buddha honoring them as Adi-Buddha. A Caitya depicts dharmakaya of the Buddha,
so is called Dharmadhatu (essence of dharma) which is Adi-buddha. Therefore, a caitya is
regarded as sanctuary of Adi-Buddha.2 And, Nepalese Buddhists are well known caityavadins for
wherever they live they establish caitya and follow caitya cult. Brian H. Hodgson, the British
envoy to Nepal, who stayed in Kathmandu for nearly 24 years and studied Nepalese Buddhism
during early first half of 19th century, mentioned about followers of Adi-Buddha in Nepal in his
publications.3 He classed them under Aiswarika, the one among four Buddhist groups
Swabhavika, Aiswarika, Karmika and Yatnika which he mentioned. It is noteworthy that his
informant and companion was, Amritananda, highly learned Buddhist scholar who had good
knowledge of various branches of Buddhism.

In Nepal Adi-Buddha is mostly represented by Vajradhara or Vajrasattva or Pancha-buddha.

Adi-Buddha, Vajradhara is conceived in two forms, single and yuganadhda (in pair). In single
form, he is bedecked in jewels and ornaments, sitting in vajrasana or vajraparyanka position,
carrying a vajra (scepter bolt) in his right hand and ghanta (bell) in the left, the two hands being
crossed across the chest. The Vajra symbolizes sunyata which represents the ultimate reality
while the ghanta symbolizes upaya which represents compassion. In yuganadhda form he is
2
H.Kern, Manual of Indian Buddhism, Delhi: Motilal Banarasidass, 1974, P. 91
3
Hodgson, Brian H, Essays on the Languages, Literature and Religion of Nepal and Tibet, London: Thubner & Co.,
1874, Pp. 23-55
locked in close embrace with his shakti, female part, Prajnaparamita representing karuna or
compassion. The shakti is shown a bit smaller in size, richly embellished carrying the Katri in
the right hand and kapala in the left. When the Adi-Buddha is represented with his female
energy, he is called Yogambara and the Shakti, Digambara (Jnanesvari). In Nepal Adi-Buddha
is personified also as Vajrasattva, the supreme being as the embodiment of Sunyata. He is
shown with panca-buddha crown in his head in cross legged sitting position with his feet tucked
up on his thigh (padmasana) holding ghanta in his left hand and the vajra in his right hand.

Adi-Buddha cult that diffused into Nepalese Buddhism has added to its uniqueness and
Swayambhu has become the emblem and cradle of not only Nepalese Buddhism but of all those
Buddhists of the world who believe in Dharmakaya of the Buddha and Adi-Buddha.

Reference:

Bhattacharya, Benoytosh, An Introduction to Buddhist Esoterism, Delhi: Motilal Banararsidass

Publishers Pvt. Ltd., 1980

Bhattacharya, N.N. Tantrabhidhana, A Tantric Lexicon, New Delhi: Manohar Publishers &
Distributors, 2002.

Guenther, Herbert V. The Jewel Ornament of Liberation by Gampopa, Boston: Shambhala

Publishers, 1971

Hodgson, Brian H, Essays on the Languages, Literature and Religion of Nepal and Tibet,
London: Thubner & Co. 1874

Kern, H. Manual of Indian Buddhism, Delhi: Motilal Banarasidass, 1974

Snodgrass, Adrian, The Symbolism of the Stupa, Delhi: Motilal Banararsidass Publishers, 1992

Wentz, Evans W.Y, The Tibetan Book of the Great Liberation, Varanasi: Pilgrims Publishing,