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.
Commentary
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 lig