in Dzogchen thought. 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." He further adds that: If we deem Samantabhadra an individual being, we are far from the true meaning. In reality, he denotes our potentiality that, even though at the present moment we are in samsara, has never been conditioned by dualism. From the beginning, the state of the individual has been pure and always remains pure: this is what Samantabhadra represents. But when we fall into conditioning, it is as if we are no longer Samantabhadra because we are ignorant of our true nature. So what is called the primordial Buddha, or Adibuddha, is only a metaphor for our true condition. Karl Brunnhölzl states: Longchenpa's Treasure Trove of Scriptures...explains that Samantabhadra—one of the most common Dzogchen names for the state of original buddhahood—is nothing other than the primordial, innate awareness that is naturally free, even before any notions of "buddhas" or "sentient beings" have emerged. In Dzogchen thought, there are said to be five aspects of Samantabhadra. Longchenpa explains these as follows: Samantabhadra as teacher: "Means that all buddhas while residing in the forms of the sambhogakaya and the dharmakaya in Akaniṣṭha, promote the welfare of all sentient beings through sending forth countless emanations to all the distinct realms of those to be guided." Samantabhadra as ground: "Is the dharmata of all phenomena — suchness. This is also called "Samantabhadra as nature". Samantabhadra as adornment: "The appearance of all phenomena, which are self-arising as the play of the bearers of the nature of phenomena. This consists of all that is completely pure, in that its nature is illusory." Samantabhadra as awareness: "self arising wisdom, the sugata heart," i.e. the Buddha-nature described in the Uttaratantra. Samantabhadra as realization: "The fundamental basic nature. Through realizing it well, the eyes of freedom are found. This is also called "Samantabhadra as the path." In the Sarma (New Translation) Tradition 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. Whereas, when it speaks of the Ādibuddha as the one who