Rainbow Body

Emptiness, Dependent Origination, Compassion and Sambhogakāya.

In a review of “Rainbow Body and Resurrection” by Michael Sheehy, the author writes: “In Dzogchen cosmology, the cosmos is envisioned as being utterly open and translucent. Movement ensues when the element of air stirs up wind that oscillates rapidly into fire; from fire emerges water, and from water, the solidity of rock and earth are stabilized. With this gravitational collapse into the elemental forces that comprise the cosmos, a spiraling reconfigure matter into worlds wherein embodied beings form.” Think of high vibratory states slowing down until they become dense matter.

From that view, all that we perceive, including our own bodies, is formed by the “Legos,” or building blocks of reality — earth, water, fire, air, and space. The rainbow reference comes from the colors of the elemental lights; white (space), red (fire), blue (water), green (wind or air), and yellow (earth).

As Sheehy says, “Under certain circumstances, the cosmic evolutionary process of matter’s gravitational collapse into solidity can turn itself back into a swirling radiating configuration. Tibetan traditions suggest that meditative technologies can reverse this process of collapse,” or journey from high-vibratory energy to dense matter. In other words, successful Dzogchen practitioners can reverse the manifestation process, refining dense matter to pure light/energy.

In other words, successful Dzogchen practitioners can reverse the manifestation process, refining dense matter to pure light/energy.
Certain Buddhist meditation practices are meant to alter the gravitational field of these five elements that constitute the body, transforming them into the five radiant lights of the color spectrum.

The Tibetan name given to this physical fluorescence is jalu, literally meaning, “rainbow body.” Rainbow body is also the name given to the transformation of the ordinary physical body as a result of years of specific disciplined practices.

Transference is a possible path.

Radiance is the way.

Rinpoche made it clear, though, that all these miracles are signs of “the same supreme accomplishment. Their attainments are exactly equal. These practitioners have attained Buddha in this very life,” he wrote. Any merit gained by the dissolution of karma is dedicated to the benefit of the “other” rather than the self. “Miraculous” activities, such as passing through walls, leaving foot and handprints in stone, reviving the dead, and appearing in multiple locations at the same moment, are considered mere “by-products” of accomplishment; they are not the point, only signs along the way.

To become infatuated with these powers is to risk pride and arrogance. True Dzogchen practitioners hide their accomplishments to avoid attention and distractions. Chasing these abilities, or siddhis, without compassion and dedication to the freedom of all beings, borders on sorcery — the pursuit of supernatural powers for the benefit of self.
 

So if Conscience is still missing, start working on Your soul and You shall follow the right path. La conscience présente certains traits caractéristiques qui peuvent notamment inclure : rapport à soi, subjectivité (la conscience que l'individu possède de lui-même est distincte de celle d'autrui), la structure phénoménale, la mémoire, la disponibilité (ou liberté de la conscience à l'égard des objets du monde), la temporalité, la sélectivité, l'intentionnalité.

conscience (n.)

c. 1200, "faculty of knowing what is right," originally especially to Christian ethics, later "awareness that the acts for which one feels responsible do or do not conform to one's ideal of right," later (late 14c.) more generally, "sense of fairness or justice, moral sense."
This is from Old French conscience "conscience, innermost thoughts, desires, intentions; feelings" (12c.) and directly from Latin conscientia "a joint knowledge of something, a knowing of a thing together with another person; consciousness, knowledge;" particularly, "knowledge within oneself, sense of right and wrong, a moral sense," abstract noun from conscientem (nominative consciens), present participle of conscire "be (mutually) aware; be conscious of wrong," in Late Latin "to know well," from assimilated form of com "with," or "thoroughly" (see con-) + scire "to know," probably originally "to separate one thing from another, to distinguish," related to scindere "to cut, divide," from PIE root *skei- "to cut, split" (source also of Greek skhizein "to split, rend, cleave").
The Latin word is probably a loan-translation of Greek syneidesis, literally "with-knowledge." The sense development is perhaps via "to know along with others" (what is right or wrong) to "to know right or wrong within oneself, know in one's own mind" (conscire sibi). Sometimes it was nativized in Old English/early Middle English as inwit. Russian also uses a loan-translation, so-vest, "conscience," literally "with-knowledge."

RAINBOW BODY TRANSMUTATION

ACCOMPLISHED TRANSMUTATION

Rainbow body (Tib. འཇའ་ལུས་, ja lü; Wyl. 'ja' lus) — fully accomplished Dzogchen practitioners can dissolve their body at the time of death.


Through the practice of trekchö, the practitioner can attain the so-called ‘rainbow body’, in which the body becomes smaller and smaller as it dissolves, emanating rainbow light, and finally only the hair and nails are left behind.

Through the practice of tögal, the practitioner can dissolve his or her body into the ‘Light Body’ (Tib. འོད་སྐུ་, ö ku),
where the body transforms into light and disappears completely into space. This was done by Garab Dorje, Manjushrimitra, Shri Singha, Jnanasutra and Vairotsana.


Another accomplishment of tögal practice is the ‘Rainbow Body of Great Transference’ (Tib. འཇའ་ལུས་འཕོ་བ་ཆེན་པོ་, ja lü phowa chenpo; Wyl. 'ja lus 'pho ba chen po),
where the master dissolves his body into rainbow light and lives for centuries in order to benefit others. Such was the case with Padmasambhava, Vimalamitra, Nyang Tingdzin Zangpo and Chetsün Senge Wangchuk.


In Dzogchen, rainbow body (Tibetan: Jalü or Jalus (Wylie 'ja' lus) is a level of realization.
This may or may not be accompanied by the 'rainbow body phenomenon'.
The rainbow body phenomenon has been noted for centuries, including the modern era.
Other Vajrayana teachings also mention rainbow body phenomena.

In Dzogchen

The rainbow body phenomenon is a third person perspective of someone else attaining complete knowledge ( rigpa ).
Knowledge is the absence of delusion regarding the display of the basis.
Rigpa has three wisdoms, two of which are kadag and lhun grub. Kadag ( primordial purity ) is the Dzogchen view of emptiness.
Lhun grub ( natural formation ) is the Dzogchen view of Dependent origination.
Throughout Mahayana, emptiness and Dependent origination are two sides of the same coin.

Kadag deals with tregchöd.
The lhun grub aspect has to do with esoteric practices, such as (but not limited to) Thödgal, that self-liberate the dependently originated human body into the Sambhogakāya ( rainbow body phenomenon ). The symbol of Dzogchen is a Tibetan A wrapped in a thigle. The A represents kadag while the thigle represents lhun grub. The third Wisdom, thugs rje ( compassion ), is the inseparability of the previous two wisdoms.


The ultimate fruition of the thodgal practices is a body of pure light, called a rainbow body (Wylie 'ja' lus, pronounced Jalü.)
If the four visions of thogal are not completed before death, then at death, from the point of view of an external observer,
the following happens: the corpse does not start to decompose, but starts to shrink until it disappears.

Usually fingernails, toenails and hair are left behind (see e.g. Togden Urgyen Tendzin, Ayu Khandro, Changchub Dorje.)
The attainment of the rainbow body is typically accompanied by the appearance of lights and rainbows.
Some exceptional practitioners such as Padmasambhava and Vimalamitra are held to have realized a higher type of rainbow body without dying.
Having completed the four visions before death, the individual focuses on the lights that surround the fingers.

His or her physical body self-liberates into a nonmaterial body of light ( a Sambhogakāya ) with the ability to exist and abide wherever and whenever as pointed by one's compassion.

The title of Rainbow Body by Chitra Ganesh refers to an elevated state of, or metaphor for, the consciousness transformation known as a rainbow body. The Buddhist master Padmasambhava achieved this state from his union with Mandarava, a female spirit (dakini) and princess in Tantric Buddhism. Through study and physical connection, each played a key role in the other’s enlightenment.

Sambhogakāya

Sambhogakāya is a "subtle body of limitless form". Buddhas such as Bhaisajyaguru and Amitābha, as well as advanced bodhisattvas such as Avalokiteśvara and Manjusri can appear in an "enjoyment-body." A Buddha can appear in an "enjoyment-body" to teach bodhisattvas through visionary experiences.

Those Buddhas and Bodhisattvas manifest themselves in their specific pure lands. These worlds are created for the benefits of others. In those lands it is easy to hear and practice the Dharma. A person can be reborn in such a pure land by "the transfer of some of the huge stock of 'merit' of a Land's presiding Buddha, stimulated by devout prayer."

One of the places where the Sambhogakāya appears is the extra-cosmic realm or pure land called Akaniṣṭha. This realm should not be confused with the akanistha of the pure abodes, for it is a realm that completely transcends it.

Absolutely seen, only Dharmakāya is real; Sambhogakāya and Nirmāṇakāya are "provisional ways of talking about and apprehending it."
 

PRACTICAL ALCHEMY. FIELD TRANSMUTATIONS: 32 GANS MATRIX SCTUCTURES

MULTIPLE GANS MATRIX FORMATIONS

There are numerous Sambhogakāya realms almost as numerous as deities in Tibetan Buddhism.
These Sambhogakaya-realms are known as Buddha-fields or Pure Lands.

In the Platform Sutra of the Sixth Patriarch, Chan Master Huineng describes the Samboghakaya as a state in which the practitioner continually and naturally produces good thoughts:

Think not of the past but of the future. Constantly maintain the future thoughts to be good. This is what we call the Sambhogakāya.
Just one single evil thought could destroy the good karma that has continued for one thousand years; and just one single good thought in turn could destroy the evil karma that has lived for one thousand years.

If the future thoughts are always good, you may call this the Sambhogakāya. The discriminative thinking arising from the Dharmakāya (法身↔fashen "Truth body") is called the Nirmanakāya (化身↔huashen "transformation body"). The successive thoughts that forever involve good are thus the Sambhogakāya.

    Conscious presence.

Refuge Tree or Refuge Field paintings depict the important objects of "Refuge" for each sect or lineage in the form of a genealogical chart. Each lineage has its own distinctive form of composition but they usually include the "Three Jewels" (Sanskrit: triratna): Buddha, Dharma and Sangha, the "Refuges" common to all major schools of Buddhism. They may also include what is known in the Nyingma and Kagyu sects as the "Three Roots" (Tibetan: tsa sum) which include the numerous important Lamas and Lineage Holders, particular meditational deities (Tibetan: Yidam), the Dakinis (Tibetan: Khadroma) or the Protectors of the Lineage (Sanskrit: Dharmapāla, Tibetan: Chokyong). Many other figures such as Buddhist practitioners, animals, offering goddesses and other Buddhist symbols and imagery are also often included. A Refuge Tree painting may contain over a hundred figures, or only the key representative figures of each main grouping.

ONE

TWO

THREE  "LIFE RAYS EXPERIMENT"
 

Guess... just another transmutation and work on the fields of coherence...

Celestial manifestations

Sambhogakāya is a "subtle body of limitless form". Buddhas such as Bhaisajyaguru and Amitābha, as well as advanced bodhisattvas such as Avalokiteśvara and Manjusri can appear in an "enjoyment-body." A Buddha can appear in an "enjoyment-body" to teach bodhisattvas through visionary experiences.

Those Buddhas and Bodhisattvas manifest themselves in their specific pure lands. These worlds are created for the benefits of others. In those lands it is easy to hear and practice the Dharma. A person can be reborn in such a pure land by "the transfer of some of the huge stock of 'merit' of a Land's presiding Buddha, stimulated by devout prayer."

One of the places where the Sambhogakāya appears is the extra-cosmic realm or pure land called Akaniṣṭha. This realm should not be confused with the akanistha of the pure abodes, for it is a realm that completely transcends it. Absolutely seen, only Dharmakāya is real; Sambhogakāya and Nirmāṇakāya are "provisional ways of talking about and apprehending it."

Understanding in Buddhist tradition Tibetan Buddhism

There are numerous Sambhogakāya realms almost as numerous as deities in Tibetan Buddhism. These Sambhogakaya-realms are known as Buddha-fields or Pure Lands. One manifestation of Sambhogakaya in Tibetan Buddhism is the rainbow body.  This is where an advanced practitioner is walled up in a cave or sewn inside a small yurt-like tent shortly before death. For a period of a week or so after death, the practitioners' body transforms into a Sambhogakaya (light body), leaving behind only hair and nails.


Chán Buddhism
In the Chán (禪) (Jp. Zen) tradition, Sambhogakāya (Chin. 報身↔baoshen, lit. "retribution body"), along with Dharmakaya and Nirmanakaya, are given metaphorical interpretations. In the Platform Sutra of the Sixth Patriarch, Chan Master Huineng describes the Samboghakaya as a state in which the practitioner continually and naturally produces good thoughts:

Think not of the past but of the future. Constantly maintain the future thoughts to be good. This is what we call the Sambhogakāya.
Just one single evil thought could destroy the good karma that has continued for one thousand years; and just one single good thought in turn could destroy the evil karma that has lived for one thousand years.
If the future thoughts are always good, you may call this the Sambhogakāya. The discriminative thinking arising from the Dharmakāya (法身↔fashen "Truth body") is called the Nirmanakāya (化身↔huashen "transformation body"). The successive thoughts that forever involve good are thus the Sambhogakāya.


The Trikāya doctrine (Sanskrit: "three bodies"; Chinese: 三身; pinyin: sānshēn; Japanese pronunciation: sanjin, sanshin; Korean pronunciation: samsin; Vietnamese: tam thân, Tibetan: སྐུ་གསུམ, Wylie: sku gsum) is a Mahayana Buddhist teaching on both the nature of reality and the nature of Buddhahood. The doctrine says that Buddha has three kāyas or bodies, the Dharmakāya (ultimate reality), the Saṃbhogakāya (divine incarnation of Buddha), and the Nirmānakāya (physical incarnation of Buddha).

The doctrine says that a Buddha has three kāyas or bodies:

The Dharmakāya, "Dharma body," ultimate reality, "pure being itself," Buddha nature, emptiness, it is usually associated with Vairocana;
The Sambhogakāya, "Enjoyment (or Bliss) body," the divine Buddhas of the Buddha realms, it is usually associated with Amitabha;
The Nirmānakāya, "Transformation (or Appearance) Body," physical appearance in the world, it is usually associated with Gautama.

The Dharmakāya doctrine was possibly first expounded in the Astasāhasrikā Prajñāpāramitā "The Perfection of Wisdom In Eight Thousand Verses", composed in the 1st century BCE. Mahayana Buddhism introduced the Sambhogakāya, which conceptually fits between the Nirmāṇakāya (the manifestations of enlightenment in the physical world) and the Dharmakaya. Around 300 CE, the Yogacara school systematized the prevalent ideas on the nature of the Buddha in the Trikaya or three-body doctrine.

Various Buddhist traditions have different ideas about what the three bodies are.

Chinese Buddhism
The Three Bodies of the Buddha consists of:

The Nirmaṇakāya, which is a physical/manifest body of a Buddha. An example would be Gautama Buddha's body.
The Sambhogakāya, which is the reward/enjoyment body, whereby a bodhisattva completes his vows and becomes a Buddha. Amitābha, Vajrasattva and Manjushri are examples of Buddhas with the Sambhogakaya body.
The Dharmakāya, which is the embodiment of the truth itself, and it is commonly seen as transcending the forms of physical and spiritual bodies. Vairocana Buddha is often depicted as the Dharmakāya in the Chinese Esoteric Buddhist and Huayan traditions.
As with earlier Buddhist thought, all three forms of the Buddha teach the same Dharma, but take on different forms to expound the truth.

According to Schloegl, in the Zhenzhou Linji Huizhao Chansi Yulu (which is a Chan Buddhist compilation), the Three Bodies of the Buddha are not taken as absolute. They would be "mental configurations" that "are merely names or props" and would only perform a role of light and shadow of the mind.
The Zhenzhou Linji Huizhao Chansi Yulu advises:

Do you wish to be not different from the Buddhas and patriarchs? Then just do not look for anything outside. The pure light of your own heart [i.e., 心, mind] at this instant is the Dharmakaya Buddha in your own house. The non-differentiating light of your heart at this instant is the Sambhogakaya Buddha in your own house. The non-discriminating light of your own heart at this instant is the Nirmanakaya Buddha in your own house. This trinity of the Buddha's body is none other than here before your eyes, listening to my expounding the Dharma.

The Three Vajras, namely "body, speech and mind", are a formulation within Vajrayana Buddhism and Bon that hold the full experience of the śūnyatā "emptiness" of Buddha-nature, void of all qualities (Wylie: yon tan) and marks (Wylie: mtshan dpe) and establish a sound experiential key upon the continuum of the path to enlightenment. The Three Vajras correspond to the trikaya and therefore also have correspondences to the Three Roots and other refuge formulas of Tibetan Buddhism. The Three Vajras are viewed in twilight language as a form of the Three Jewels, which imply purity of action, speech and thought.

The Three Vajras are often mentioned in Vajrayana discourse, particularly in relation to samaya, the vows undertaken between a practitioner and their guru during empowerment. The term is also used during Anuttarayoga Tantra practice.

The Three Vajras are often employed in tantric sādhanā at various stages during the visualization of the generation stage, refuge tree, guru yoga and istadevatā processes. The concept of the Three Vajras serves in the twilight language to convey polysemic meanings, aiding the practitioner to conflate and unify the mindstream of the istadevatā, the guru and the sādhaka in order for the practitioner to experience their own Buddha-nature.

Speaking for the Nyingma tradition, Tulku Urgyen Rinpoche perceives an identity and relationship between Buddha-nature, dharmadhatu, dharmakāya, rigpa and the Three Vajras:

Dharmadhātu is adorned with Dharmakāya, which is endowed with Dharmadhātu Wisdom. This is a brief but very profound statement, because "Dharmadhātu" also refers to Sugatagarbha or Buddha-Nature. Buddha- Nature is all-encompassing... This Buddha-Nature is present just as the shining sun is present in the sky. It is indivisible from the Three Vajras [i.e. the Buddha's Body, Speech and Mind] of the awakened state, which do not perish or change.

The trinity of body, speech, and mind are known as the three gates, three receptacles or three vajras, and correspond to the western religious concept of righteous thought (mind), word (speech), and deed (body). The three vajras also correspond to the three kayas, with the aspect of body located at the crown (nirmanakaya), the aspect of speech at the throat (sambhogakaya), and the aspect of mind at the heart (dharmakaya)."

The bīja corresponding to the Three Vajras are: a white om (enlightened body), a red ah (enlightened speech) and a blue hum (enlightened mind).

Simmer-Brown asserts that: When informed by tantric views of embodiment, the physical body is understood as a sacred mandala (Wylie: lus kyi dkyil).
This explicates the semiotic rationale for the nomenclature of the somatic discipline called trul khor. Barron et al., renders from Tibetan into English, a terma "pure vision" (Wylie: dag snang) of Sri Singha by Dudjom Lingpa that describes the Dzogchen state of 'formal meditative equipoise' (Tibetan: nyam-par zhag-pa) which is the indivisible fulfillment of vipaśyanā and śamatha, Sri Singha states:

Just as water, which exists in a naturally free-flowing state, freezes into ice under the influence of a cold wind, so the ground of being exists in a naturally free state, with the entire spectrum of samsara established solely by the influence of perceiving in terms of identity.

Understanding this fundamental nature, you give up the three kinds of physical activity--good, bad, and neutral--and sit like a corpse in a charnal ground, with nothing needing to be done. You likewise give up the three kinds of verbal activity, remaining like a mute, as well as the three kinds of mental activity, resting without contrivance like the autumn sky free of the three polluting conditions.

Vajrayana sometimes refers to a fourth body called the svābhāvikakāya (Tibetan: ངོ་བོ་ཉིད་ཀྱི་སྐུ, Wylie: ngo bo nyid kyi sku) "essential body", and to a fifth body, called the mahāsūkhakāya (Wylie: bde ba chen po'i sku, "great bliss body"). The svābhāvikakāya is simply the unity or non-separateness of the three kayas. The term is also known in Gelug teachings, where it is one of the assumed two aspects of the dharmakāya: svābhāvikakāya "essence body" and jñānakāya "body of wisdom". Haribhadra claims that the Abhisamayalankara describes Buddhahood through four kāyas in chapter 8: svābhāvikakāya, [jñāna]dharmakāya, sambhogakāya and nirmāṇakāya.

In dzogchen teachings, "dharmakaya" means the buddha-nature's absence of self-nature, that is, its emptiness of a conceptualizable essence, its cognizance or clarity is the sambhogakaya, and the fact that its capacity is 'suffused with self-existing awareness' is the nirmanakaya.

The interpretation in Mahamudra is similar: When the mahamudra practices come to fruition, one sees that the mind and all phenomena are fundamentally empty of any identity; this emptiness is called dharmakāya. One perceives that the essence of mind is empty, but that it also has a potentiality that takes the form of luminosity. In Mahamudra thought, Sambhogakāya is understood to be this luminosity. Nirmanakāya is understood to be the powerful force with which the potentiality affects living beings.

In the view of Anuyoga, the Mind Stream (Sanskrit: citta santana) is the 'continuity' (Sanskrit: santana; Wylie: rgyud) that links the Trikaya. The Trikāya, as a triune, is symbolised by the Gankyil.

A ḍākinī (Tibetan: མཁའ་འགྲོ་[མ་], Wylie: mkha' 'gro [ma] khandro[ma]) is a tantric deity described as a female embodiment of enlightened energy. The Sanskrit term is likely related to the term for drumming, while the Tibetan term means "sky goer" and may have originated in the Sanskrit khecara, a term from the Cakrasaṃvara Tantra.

Dākinīs can also be classified according to the trikāya theory. The dharmakāya Dākinī, which is Samantabhadrī, represents the dharmadhatu where all phenomena appear. The sambhogakāya Dākinī are the yidams used as meditational deities for tantric practice. The nirmanakaya Dākinīs are human women born with special potentialities; these are realized yogini, the consorts of the gurus, or even all women in general as they may be classified into the families of the Five Tathagatas.
 

Leela attitude (Thai: ปางลีลา; RTGS: pang lila) is an attitude of Buddha in Thai art of which the Buddha is stepping with his right foot and his right hand swinging and the other hand put towards to the front. The attitude is sometimes called the Walking Buddha. The attitude refers to the episode where he is walking back to the earth from Dao Wadeung heaven (Trayastrimsa/Tavatimsa) with Devas and Brahmas that follow.

                                                                                                                                                                                      Leela

                                                                                                    Way in, Way out... Quantum Leap

Instrumental Metaphysics

Hello there

The Astasāhasrikā Prajñāpāramitā Sūtra; English: The Perfection of Wisdom in Eight Thousand [Lines]) is a Mahāyāna Buddhist sūtra in the category of Prajñāpāramitā sūtra literature. The sūtra's manuscript witnesses date to at least ca. 50 CE, making it among the oldest Buddhist manuscripts in existence.
The sūtra forms the basis for the expansion and development of the Prajñāpāramitā sūtra literature. In terms of its influence in the development of Buddhist philosophical thought, P.L. Vaidya writes that "all Buddhist writers from Nāgārjuna, Āryadeva, Maitreyanātha, Asanga, Vasubandhu, Dignāga, down to Haribhadra concentrated their energies in interpreting Astasāhasrikā only," making it of great significance in the development of Madhyāmaka and Yogācāra thought.

The sūtra deals with a number of topics, but is primarily concerned with the conduct of a bodhisattva, the realisation and attainment of the Perfection of Wisdom as one of the Six Perfections, the realisation of thusness (tathātā), the attainment of irreversibility on the path to buddhahood (avaivartika), non-conceptualisation and abandonment of views, as well as the worldly and spiritual benefit of worshipping the sūtra.

Title
The Sanskrit title for the sūtra, Astasāhasrikā Prajñāpāramitā Sūtram, literally translates as "The Perfection of Wisdom in Eight Thousand Sūtra." The "Eight Thousand," Edward Conze indicates, refers roughly to ślokas, which have a count of thirty two syllables. Regarding this, Conze writes, "The Cambridge manuscript Add 866 of A.D. 1008 gives the actual number of slokas after each chapter, and added together they are exactly 8,411." This title is likely late in origin, as Seishi Karashima writes regarding the text from which Lokakṣema (fl. 147–189) was translating, the text was probably originally just entitled Prajñāpāramitā or Mahāprajñāpāramitā. But when different versions began circulating, the additional titles, such as references to length, were added in order to differentiate them. The name of Lokakṣema's translation thus became Dàohéng Bānruòbōluómì Jīng, "The Way of Practice Perfection of Wisdom Sūtra," with the extra element "Dàohéng" taken from the name of the first chapter.

The sūtra is among the most well-established in the Mahāyāna tradition and "was the first philosophical text to be translated from the Mahāyāna literature into Chinese." It was translated seven times into Chinese, five times into Tibetan, and eight times into Mongolian. Its titles in the languages of these various countries include:

Astasāhasrikā-prajñāpāramitā-sūtram, "The Perfection of Wisdom in Eight Thousand [Lines]."
Chinese:
道行般若波羅蜜經, Dàohéng Bānruòbōluómì Jīng, "The Way of Practice Prajñāpāramitā Sūtra." T224 (Trans. Lokakṣema, 179 CE )
大明度經, Dàmíngdù Jīng, "The Great Prajñāpāramitā Sūtra." T225 (Trans. Zhī Qīan & Kāng Sēnghùi, 223-229 CE)[12]
般若鈔經, Bānruò Chāo Jīng, "The Small Prajñā Sūtra." T226 (Trans. Dharmarakṣa, 386 CE)
小品般若波羅蜜經, Xiaŏpĭn Bānruòbōluómì Jīng, "The Small Section Prajñāpāramitā Sūtra." T227 (Trans. Kumārajīva, 408 CE)
Assembly 4 of 大般若波羅蜜多經, Dàbānruòbōluómìduō Jīng, "The Great Prajñāpāramitā Sūtra." T220 fasc. 538–555 (Trans. Xuánzàng, 660 CE)
Assembly 5 of 大般若波羅蜜多經, Dàbānruòbōluómìduō Jīng, "The Great Prajñāpāramitā Sūtra." T220 fasc. 556–565 (Trans. Xuánzàng, 660 CE) — Both of Xuánzàng's translations are equivalent to the Aṣṭasāhasrikā with the exception of his exclusion of the Sadāprarudita story.
佛母出生三法藏般若波羅蜜多經, Fómŭ Chūshēng Sānfăzàng Bānruòbōluómìduō Jīng, "The Three Dharma Treasuries for the Attainment of Buddhahood Prajñāpāramitā Sūtra." T228 (Trans. Dānapāla, 1004 CE)
Japanese: 八千頌般若経 (はっせんじゅはんにゃきょう), Hassenju Hannya Kyō, "The Eight Thousand [Line] Prajñā Sūtra." This term refers to the Sanskrit source text, rather than the Chinese translations which are prevalent in Japanese Buddhist usage.
Tibetan: ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ བརྒྱད་སྟོང་པ་, Shes-rab-kyi pha-rol-tu phyin-pa brgyad stong-pa, "The Perfection of Wisdom in Eight Thousand Lines." (Trans. Ye-shes-sde, 9th C.)
Mongolian: Naĭman mi͡angat Ikh Khȯlgȯn sudar orshivoĭ, "The Perfection of Wisdom in Eight Thousand Lines."

History
Indian Developments
Traditional Theories of Formation
While it is held by some in the Mahāyāna tradition that the Buddha taught the Aṣṭasāhasrikā, and the other Mahāyāna sūtras during his lifetime, some legends exist regarding its appearance in the world after the Buddha's parinirvāṇa. One such legend is that Mañjuśrī Bodhisattva came to the house of King Candragupta (321–297 BCE), preached, and left the Aṣṭasāhasrikā there. Another, related by Haribhadra (8th C), is that while the Śrāvakayāna teachings were entrusted and preserved by Ānanda, the Mahāyāna sūtras, and in particular the "Prajñāpāramitā Sūtra," were entrusted to Vajradhāra residing in the Aḍakavatī Heaven. Finally, the legend which has the most currency in East Asia, is that Nāgārjuna was gifted the sūtra from the king of the nāgas after seeing Nāgārjuna's resolve to obtain the Mahāyāna sūtras of the Buddha that were missing on earth.

It is clear that Indian monastics did not see the development of the Prajñāpāramitā literature in the first millennium as an outgrowth from the Aṣṭasāhasrikā, an early opinion, but Dignāga (c. 480–540 CE), suggests "we assert that this Eight Thousand is a condensed version [of the Perfection of Wisdom] text, not short of any of the topics. It proclaims the very same topics that the longer sūtras] have proclaimed." Later, Haribhadra suggests that the Buddha "demonstrated the [Śatasāhasrikā] to bring benefit to those beings who are devoted to words and delight in extensively worked-out rendition, demonstrated the [Pañcaviṃśatisāhasrikā], through gathering all the topics together, out of affection for those beings who delight in middle-sized [renditions] and understand from selective elaboration, and taught the [Astasāhasrikā], through condensing its topics, to produce benefit for beings who are captured by headings and delight in brief explanation." Haribhadra, however, uses the topics of the Pañcaviṃśatisāhasrikā, which were the basis of the Abhisamayālaṅkāra of Asaṅga (4th C) on which his commentary relies, in order to explain the Astasāhasrikā.

Chinese monastics in general also held that the translations corresponding to the Astasāhasrikā were redacted from the medium sūtras (e.g. translations of the Pañcaviṃśatisāhasrikā)—despite the fact that large portions of the shorter versions of the sūtra are absent from the larger texts. For instance, Dào’ān (312-385 CE) theorised that Indian monks redacted the Dàohéng translation from the longer sūtras, but also that the longer sūtras could be used as commentaries on the Dàohéng. Similarly, Zhī Dàolín (314-366 CE) suggested that monks had redacted the Xiăopĭn translation from the medium sūtra.

Contemporary Theories on Formation
Contemporary scholarship holds that the shorter Prajñāpāramitā sūtras, using the Astasāhasrikā as the base, were redacted and expanded in the formation of the longer sūtras. As Jan Nattier characterises,

the evolution of the Astasāhasrikā-Prajñāpāramitā into the Pañcaviṃsati-sāhasrikā through what we might call the “club sandwich” style of textual formation: with the exception of the final chapters (30-32 in the Sanskrit version) of the Asta-, which have no counterpart in the Sanskrit Pañca- and apparently circulated separately before being incorporated into the Asta- ... the [Pañca-] consists of the Aṣṭa- being “sliced” like a loaf of bread and then layered with “fillings” introduced from other sources. Very little of the text of the Asta- has been altered in the process, and only rarely does a crumb of the “bread” seem to have dropped out. The Pañca- is not simply related to the Asta-; it is the Asta-, with the addition of a number of layers of new material.

Similarly, Edward Conze suggested a nine-stage model of expansion. (1) A base urtext of the Ratnagunasaṃcaya Gāthā, starting with the first two chapters. (2) Chapters 3 to 28 of the Ratnagunasaṃcaya were added, which were then put into prose as the Astasāhasrikā. To this were gradually added (3) material from the Abhidharma, (4) concessions to the "Buddhism of Faith" (referring to Pure Land references in the sūtra), and then (5) the expansion into the larger sūtras, their (6) contraction into the shorter sūtras (i.e. Diamond Sūtra, Heart Sūtra, down to the Prajñāpāramitā in One Letter), which all in turn set the basis for the (7) Yogācārin commentaries and (8) Tantras and (9) Chan.

Based on a similar understanding, most scholars of the Prajñāpāramitā have suggested that there is a base urtext from which the rest of the Astasāhasrikā expanded. Similar to Conze in regards to the Ratnagunasaṃcaya, scholars who hold that the first chapter of the prose sūtra is the urtext include Kōun Kajiyoshi, Yìnshùn, and Lambert Schmithausen. Ryūshō Hikata argued that the sūtra was composed in two phases from Chapter 1 to 25, but that material from Chapter 26 to 32 and references to Akṣobhya were later developments. P.L. Vaidya is alone in suggesting that the urtext is "Dharmodgata's sermon to Sadāprarudita" at Chapter 31.

Matthew Orsborn presents a dissenting opinion to the urtext theories, holding that the presence of chiastic structures may point "to the entire sūtra being composed as a single and unified whole as it presently stands (more or less)," with additional materials being added around these chiastically arranged materials.

Commentarial Tradition
The primary subject of Prajñāpāramitā commentary has been the Pañcaviṃśatisāhasrikā version. This includes the commentaries attributed to Nāgārjuna, Dignāga, and Asaṅga's Abhisamayālaṅkāra. Using the Abhisamayālaṅkāra as a basis, however, Haribhadra composed a commentary on the Aṣṭasāhasrikā, the Abhisamayālaṅkārāloka, or the "Light for the Ornament of Clear Realisation." While, owing to it being based on a commentary on a different text, the structure suggested to be present by Haribhadra does not fit perfectly, the structure as he understands it is as follows:

The Three Knowledges
Knowledge of all Aspects Chapter 1
Knowledge of all Paths Chapters 2-7
All-Knowledge Chapter 8
The Four Practices
Full Awakening to All Aspects Chapters 9-19
Culmination Realisation Chapters 20-28
Serial Realisation Chapter 29
Instant Realisation Chapter 29
The Dharma Body
Full Awakening to the Dharma Body Chapters 30-32
Manuscripts and Editions

Aṣṭasāhasrikā manuscript. Cleveland Museum of Art.
The following is a chronological survey of prominent manuscript witnesses and editions of the Sanskrit Aṣṭasāhasrikā text:

c. 50 CE — Kharoṣṭhī manuscript from the Split Collection. This is in the Gāndhārī language and was composed in Gandhāra.
c. 140 CE — Kharoṣṭhī manuscript from the Bajaur Collection. This manuscript is also in the Gāndhārī language and was composed in Gandhāra.
c. 200 CE — Fragments in late Kuṣāṇa Brāhmī from Anonymous - Perfection of Wisdom in Eight Thousand Lines, Ashtasahasrika Prajnaparamita, Decorated Leaf - 1938.301.5 - Cleveland Museum of Art.tiffhe Schøyen collection. This manuscript is in Sanskrit but was probably also composed in Gandhāra.
975 CE — Cambridge MS Add. 1464. Composed in Bengal.
c. 1000 CE — Cambridge MS Add. 1163. Composed in Nepal.
1008 CE — Cambridge MS Add. 866. Composed in Nepal.
1015 CE — Cambridge MS Add. 1643. Composed in Kathmandu, Nepal.
1264 CE — Cambridge MS Add. 1465. Composed in Nepal.
Three other Cambridge manuscripts exist.
The Nepalese-German Manuscript Cataloguing Project lists 97 Aṣṭasāhasrikā manuscripts in archives.
The following editions have been made of the Sanskrit text:

1888 — ed. Rajendra Lal Mitra. This edition is in Devanāgarī and was prepared using:
a Bengali transcript of a 19th-century Nepalese original
a Nepalese manuscript provided by Brian Houghton Hodgson dating to 1061
a Nālandā manuscript from the Royal Asiatic Society of Great Britain dating to 12th century
a Nālandā manuscript from the Asiatic Society of Bengal dating to 1097
Two manuscripts from Nepal, which Mitra judged to be older than the previous manuscript
a 12th-century manuscript of Nepalese origin
1932-5 — ed. Unrai Wogihara. This edition corrects many of Mitra's errata, and also features the running commentary of Haribhadra using manuscripts of the Abhisamayālaṅkārāloka loaned from Sylvain Lévi and the Calcutta Library.
1960 — ed. Paraśurāma Lakṣmaṇa Vaidya. This edition is based on Wogihara and Mitra, and attempts to correct perceived errors in sandhi.
Translations into Western Languages
The Aṣṭasāhasrikā first became known to western scholars when Brian Hodgson had obtained manuscripts of the sūtra in Nepal and sent them to the Indologist Eugène Burnouf (1801-1852) in Paris for analysis. Burnouf's first impression was lack of interest, "because I saw only perpetual repetitions of the advantages and merits promised to those who obtain prajñāpāramitā. But what is this prajñā itself? This is what I did not see anywhere, and what I wished to learn." Later, in his 1844 work on the history of Indian Buddhism, Burnouf presented the first detailed study of the doctrines of the Prajñāpāramitā found in the west. In that work, he also produced a translation of the first chapter and stated "I have translated, for my personal use, almost all of the Prajñā in eight thousand articles". This French translation was published in 2022 by Guillaume Ducoeur (Aṣṭasāhasrikā Prajñāpāramitā, la Perfection de sagesse en huit mille stances, traduite par Eugène Burnouf (1801-1852), éditée par Guillaume Ducoeur, Université de Strasbourg, 2022) .

The only full published translation remains Edward Conze's 1973 translation, The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. A translation of the first two chapters of Kumārajīva's version was published by Matt Orsborn (=Shi Huifeng) in 2018.

Outline
The structure of the sūtra can be understood in a number of ways. But four clear divisions can be noted:

Chapters 1–2: These chapters, besides setting the stage and introducing the themes of the sūtra by defining bodhisattvas and mahāsattvas, are also considered to be the urtext by a number of scholars.
Chapters 3–16: These chapters, according to Orsborn, expand upon the theme of the bodhisattvas' approach to understanding the Prajñāpāramitā and the benefits of the sūtra, and culminate in the bodhisattva's realisation of tathatā. This marks Chapter 16 as the central turning point in the sūtra and the centre of its chiastic structure.
Chapters 17–29: These chapters continue to expand upon the same themes, but this time the subject as bodhisattva is characterised as irreversible on the path to buddhahood. The approach to the Prajñāpāramitā in this half can be understood as that of one who has realised tathatā.
Chapters 30–32: These chapters mark a distinct break, in that they relate the past example of the bodhisattva Sadāprarudita who seeks the Prajñāpāramitā from the teacher Dharmodgata. The sūtra is concluded with an entrustment to Ānanda.
Chapters 1-2: Introduction
Chapter 1: The Practice of the Knowledge of all Modes — While at Vulture Peak, the Buddha asks Subhūti to explain how bodhisattvas realise the Prajñāpāramitā. Subhūti explains that when disciples of the Buddha who realise dharmatā teach, that is the work of the Buddha. He goes on to clarify the realisation of the Perfection of Wisdom by explaining that by cutting off the view of the inherent existence of self and phenomena, a bodhisattva can go forth on the Mahāyāna for the liberation of beings and not enter nirvāṇa halfway. However, in suchness, he points out, there are in fact no bodhisattvas, beings to save, Prajñāpāramitā, path, or nirvāṇa.


Śakra.
Chapter 2: Śakra — In response to Śakra's request for further explanation, Subhūti points out that in suchness one cannot rely on any aggregate, state of being, or the path, all of which are illusions. All, including the Prajñāpāramitā, are said to be without beginning, middle, or end, and therefore are infinite. The devas declare that they will highly regard a bodhisattva who practices as Subhūti describes—the Buddha relates how he was such a bodhisattva in the past when he met Dīpankara Buddha.

Chapters 3-16: The Bodhisattva's Training in the Prajñāpāramitā
Chapter 3. Reverence for the Receptacle of the Perfections, which holds Immeasurable Good Qualities — This chapter emphasises the worldly benefits of practicing the Prajñāpāramitā and writing it as a book and worshipping it. The devas also declare that they will come and gather around one who does this. This chapter also points out that the Prajñāpāramitā is the root of the other of the Six Pāramitās. Worshipping the Prajñāpāramitā as a book is said to be superior to worshipping stūpas because it is the source of buddhas themselves.

Chapter 4. The Proclamation of Qualities — Śakra points out that the Prajñāpāramitā is the source of all buddhas, thus in worshipping buddha relics one is really worshipping the Prajñāpāramitā. Prajñāpāramitā, also, ultimately contains the other five pāramitās—so practicing it allows one to practice the others.

Chapter 5. The Revolution of Merit — Practicing the Prajñāpāramitā is said to be of great merit, but teaching it to others is said to be even greater. However, if it is taught in the form of annihilationist doctrine, it is called the "counterfeit Prajñāpāramitā." Finally, it is declared to be the greatest gift since it renders full buddhahood.

Chapter 6. Dedication and jubilation — The chapter points out that one should rejoice in the merit of others and one's own practice and dedicate it to attaining buddhahood, but without perceiving any sign in doing so.


Naraka: Buddhist hell
Chapter 7. Hell — While the Prajñāpāramitā should be considered the teacher, it is not to be thought of as procuring anything and should be practiced through non-practice: this leads beings to nirvāṇa but does not result in perceiving beings or nirvāṇa. If one obtains the sūtra, it is said to be because one encountered the buddhas previously, but that it is understood depending upon one's conditions. If, however, one rejects the Prajñāpāramitā, hell is said to be the retribution.

Chapter 8. Purity – This chapter points out that ultimately the skandhas are pure, and so is the Prajñāpāramitā. Seeing this one is non-attached, but not seeing it, one develops attachment. Teaching and not teaching the Prajñāpāramitā and the skandhas is said to have no effect upon their increase or decrease, since they are ultimately like space. The Buddha points out that just as he teaches, so did all past buddhas, and so will Maitreya in the future.

Chapter 9. Praise — The Prajñāpāramitā is declared to be just a name which is not produced, stopped, defiled, or pure. Beings who hear it will be free from suffering, but some people will be hostile to its spread. Nonetheless, it is said to be pure and neither proceeds nor recedes due to its unproduced and isolated nature.

Chapter 10. Proclamation of the Qualities of Bearing in Mind — This chapter emphasises how people who practice the Prajñāpāramitā have planted karmic roots with past buddhas. If one encounters it and is not afraid, one is said to be near to realising the Prajñāpāramitā, and one develops one's practice in this regard by not mentally constructing the path. While Māra will try to obstruct such bodhisattvas, they will be sustained by the buddhas. It is said that the sūtra will spread long after the Buddha's nirvāṇa and that those who search for it will find it in one to two lives.


Depictions of Māra's demons from an Aṣṭasāhasrikā manuscript.
Chapter 11. Māra's Deeds — This chapter returns to the topic of Māra by pointing out how he will try to dissuade bodhisattvas from the Prajñāpāramitā. He does this in particular by making bodhisattvas slothful, creating obstacles between the student and his teacher, making them feel like the Śrāvakayāna sūtras are of greater value, and manifesting as people, such as an illusory buddha, who will give rise to doubts through misleading teachings.

Chapter 12. Showing the World — This chapter emphasises how the Prajñāpāramitā is the mother of the buddhas: therefore they care for her, just as a child for his mother, by teaching the Prajñāpāramitā. The world to which it is taught is declared to be made up of empty skandhas, and thus the world, too, is said to be empty. Similarly all beings' thoughts are characterised by emptiness, are identical to suchness, and are inherently pure. One cannot fix onto any phenomenon, just like space, and are ultimately unknowable—viewing them thus through non-viewing is said to be viewing the world.

Chapter 13. Unthinkable — The Prajñāpāramitā is said to be unthinkable and incalculable like space. The same is so of all skandhas, phenomena, attainments. All of the levels of the path are said to work through the agency of the Prajñāpāramitā as a minister does a king's work. The Prajñāpāramitā is summarised as being the non-attachment to any phenomena. It is said to be heard due to one's karmic roots, and accepting it is said to accelerate one's progress on the path.

Chapter 14. Similes — This chapter points out that practitioners of the Prajñāpāramitā may have been born in a buddha-field in a previous life, but that generally they will be born as humans. If one fails to understand the Prajñāpāramitā, it may have been due to failing to question buddhas about it in the past. Moreover, the chapter suggests that if a bodhisattva does not rely upon the Prajñāpāramitā and skilful means, they may backslide to the śrāvakayāna or pratyekabuddhayāna.

Chapter 15. Gods — This chapter suggests that bodhisattva training relies upon good friends who point out the Prajñāpāramitā. These are equated to bodhisattvas who abide in signless suchness, and who do not tremble in encountering the Prajñāpāramitā. It suggests that the bodhisattva aspiration is not related to phenomena, and that the non-grasping nature of the Dharma is demonstrated through non-demonstration.

Chapter 16. Suchness — This chapter, being the turning point in terms of identifying the end of retrogression in the realisation of suchness, emphasises that the Buddha, suchness, and phenomena are identical and non-dual—to know this is said to be buddhahood. Those who have backslided, as suggested in Chapter 14, must rely upon the Prajñāpāramitā in order to once again enter the buddhayāna. In that regard, the difficulty of buddhahood is said to be that there is no one to attain it, and no three yānas by which to approach it—awakening is knowing this without trembling.

Chapters 17-29: The Irreversible Bodhisattva's Training in the Prajñāpāramitaa
Chapter 17. Attributes, Tokens, and Signs of Irreversibility — Having attained irreversibility, a bodhisattva has no doubt of his irreversibility. Without doubt, their conduct is pure and continue to work for beings' benefit. They cannot be dissuaded by Māra, who will be easily recognised by them.

Chapter 18. Emptiness — Bodhisattva stages are equated with suchness. Reflecting upon them, a bodhisattva develops the Prajñāpāramitā. The greatest of deeds is excelled by practicing the Prajñāpāramitā for even a single day. Awakening never increases or decreases to such a bodhisattva, whose activities and merits are said to be ineffable.


Akṣobhya Buddha
Chapter 19. The Goddess of the Ganges — Awakening is said to arise depending upon the first and last bodhicitta aspiration, but not directly by either. In suchness, development to awakening is said to only be a convention. Objective bases are said to be that upon which discriminative actions depend, but they are said to be empty. Moreover, conditionality is said to only exist by convention of speech, but not in reality. Practicing thus without fear, a bodhisattva should endure misfortunes and dedicate them to awakening.

The Goddess of the Ganges gains faith in the Prajñāpāramitā and it is predicted that after she studies under the Buddha Akṣobhya, she will become a Buddha called Suvarṇapuṣpa.

Chapter 20. Discussion of Skill in Means — This chapter describes how a bodhisattva can engage in skilful means by remaining in the world and not entering nirvāṇa in order to benefit beings. They do this by holding back from realising the reality-limit. They continue by developing the pāramitās and engaging in non-attachment. They can know their own irreversibility when they see signs in their dreams, and develop powers.

Chapter 21. Māra's Deeds — Returning to the topic of Māra, this chapter points out how Māra may give rise to conceit in bodhisattvas by making them mistakenly think they attained powers, or implanting false memories of past lives as monks, or predictions to buddhahood. Becoming conceited, the bodhisattvas will renounce the Prajñāpāramitā and return to the śrāvakayāna or pratyekabuddhayāna. Similarly, bodhisattvas living in isolation are said to be particularly targeted by Māra, who will give rise to their arrogance against city-dwelling bodhisattvas. It is emphasised that these can be counteracted by honouring the good friends.

Chapter 22. The Good Friends — The true good friends are declared to be the Six Pāramitās, with Prajñāpāramitā as their key. Relying upon it, a bodhisattva sees all as empty and pure. Thus, the Prajñāpāramitā is equated to a precious jewel. Also, in this way, beings and the Prajñāpāramitā are said to neither increase or decrease, and by not practicing in anything one practices in the Prajñāpāramitā.

Chapter 23. Śakra — It is said that by practicing and teaching the Prajñāpāramitā, all devas are surpassed by a bodhisattva. The devas will therefore protect that bodhisattva—but they can only accomplish this through the Buddha's power.

Chapter 24. Conceit — If, however, a bodhisattva does not practice the Prajñāpāramitā properly, they will be open to Māra who will give rise to their conceit. However, by practicing repentance, a bodhisattva can avoid malice and regard all bodhisattvas as their teacher and avoid competitive-mindedness.

Chapter 25. Training — To train in omniscience, a bodhisattva trains in suchness, without grasping onto either. It is also suggested in this chapter that the number of bodhisattvas who truly train in the Prajñāpāramitā are very few in number, but that the merit of practicing the Prajñāpāramitā is greater than any other practice. Bodhisattvas are thus able to teach śrāvakas by learning about their qualities, but do not fall to their yāna.

Chapter 26. Like Illusion — While bodhisattvas surpass all except buddhas, and the merits of their bodhicitta is said to be boundless, they are an illusion, and thus cannot know the illusion that is also full awakening. Their bodhicitta, too, is an illusion. Thus, they act conventionally in the world as puppets—knowing that this is hard to do, while there is no one to do it and nothing to do.

Chapter 27. The Core — In this way, bodhisattva practice is insubstantial, but they do not lose motivation because there is nothing that is there to lose motivation. Bodhisattvas practicing in this way are protected by devas, and praised by buddhas and bodhisattvas from other worlds.

Chapter 28. Avakīrṇakusuma — The Buddha declares that all the monks in the assembly will become buddhas called Avakīrṇakusuma. The Buddha then entrusts the sūtra to Ānanda for the first time, declaring that it should be worshipped. The Buddha makes a vision of Akṣobhya's buddha-field arise and cease, and says that just as it arises and ceases, one should not train in a fixed idea. In this way, the Prajñāpāramitā is declared to be boundless, and thus its form in book form is not really the Prajñāpāramitā. Finally it is said that the Prajñāpāramitā is consummated through seeing non-extinction of the skandhas and seeing the links of dependent origination.

Chapter 29. Approaches — The approach to the Prajñāpāramitā is said to be through non-conceptualisation in 54 aspects. The declarations of the Prajñāpāramitā are to be approached through the "roaring of a lion," but one should also know that the qualities of the skandhas are equal to those of the Prajñāpāramitā. Bodhisattvas who practice with this understanding are said to find it easy to become a buddha.

Chapters 30-32: Sadāprarudita and Conclusion

A 1307 Korean painting depicting Sadāprarudita rising in the air after learning from Dharmodgata.
Chapter 30. Sadāprarudita — The Buddha teaches Subhūti that one should seek the Prajñāpāramitā just like the Bodhisattva Sadāprarudita ("Always Weeping"). In relating his story, the Buddha explains that Sadāprarudita, who seeks the Prajñāpāramitā, is told to go east by a voice, and then told by visions of the buddhas to seek the teacher Dharmodgata in Gandhavatī. Sadāprarudita's desire at that point is to know from whence the buddhas came and to where they went. Not having anything to offer the teacher as payment, Sadāprarudita offers himself for payment, but Māra deafens everyone so that they cannot hear him. Knowing this, Śakra manifests as a brahmin who offers to buy Sadāprarudita's heart, blood, and marrow. Agreeing and dissecting himself, he is saved by a merchant's daughter who offers to help him with her riches. Seeing his resolve, Śakra restores Sadāprarudita's dissected body parts and magically disappears. After finding Dharmodgata and honouring him, Sadāprarudita asks him from whence the buddhas came and to where they went.

Chapter 31. Dharmodgata — In response, Dharmodgata suggests that the buddhas neither come nor go, since they are suchness. Sadāprarudita, rising in the air, offers himself to Dharmodgata. The merchant's daughter does likewise. Dharmodgata enters a samādhi for seven years—during this time, Sadāprarudita and the merchant's daughter stand outside his house for seven years. After leaving his samādhi, Dharmodgata teaches them the Prajñāpāramitā. Following this, Sadāprarudita enters millions of samādhis, including that of the "sameness of all phenomena."

Chapter 32. Entrusting — The Buddha concludes by saying that Sadāprarudita, from then on, was never deprived of vision of the buddhas.

After this, the Buddha again entrusts the sūtra to Ānanda, instructing him to copy and worship it as a book. He declares that so long as the Prajñāpāramitā exists, so long does the Buddha continue to teach the Dharma

Jedi Path Metaphysical and Alchemical Works
Written and compiled by Jedi Simon for educationl purpose.2023 All rights reserved.

Addendum

A poetic conversion by Salomeea Romanescu

From elements five, we're made,
Earth, water, fire, air, and space.
High vibrations, slowing fade,
To form the building blocks of our place.
In Dzogchen's view, the cosmos is clear,
Open, translucent, and utterly free.
From air, wind moves with vigor and cheer,
Fire sparks up from this, from which water we see.
From water, rock and earth take shape,
A gravitational collapse, we find.
Matter forms, worlds emerge, no escape,
Embodied beings formed in kind.
The colors of the elemental lights,
White, red, blue, green, and yellow too.
Rainbow body, a transformation in sights,
From dense matter, pure light ensues.
Buddhist practices can alter the field,
Of the elements that make up our form.
Radiant lights from the body can be revealed,
Jalu, the Tibetan term for this norm.
Rinpoche reminds us, these powers we gain,
Are mere signs, not the point in the end.
All beings we must serve, this must remain,
Compassion and dedication, our true friend.
Sorcery's risk, if powers are chased,
Infatuation with self, brings pride and hate.
Hide accomplishments, distractions erased,
True Dzogchen practitioners know their fate.
Conscience, the faculty of knowing right,
Awareness of our acts, conforms or not.
From Latin and French, this word takes flight,
In all beings, this moral sense should be taught.

De la cinci elementesuntem alcătuiți,
Pământ, apă, foc, aer și spațiu.
Vibrațiile ridicate, încet sunt stinse,
Blocurile de construcție ale realității ne aduc în virtute.
În Dzogchen, cosmosul este transparent,
Deschis și luminos până la adâncime.
Vântul se mișcă din aer, ca un părinet,
Focul aprinde, apa vine.
De la apă, rocile și pământul prind viață,
O colapsare gravitațională este la mijloc.
Lumea se naște, creaturi sunt formate,
Fiecare element prezent, în toate locurile se joacă.
Luminile elementelor au culori de vis,
Alb, roșu, albastru, verde, și galben pe deasupra.
Rainbow body, transformare în pură lumină d-a
drept făptuitorul ce a fost vreodată dens,
Prin practică și meditație, atinge punctul de sus pe culmea.
Practica budistă schimbă câmpul de forță,
Al elementelor din care suntem creați.
Luminile radiază prin corp ca un furtună,
Jalu, în Tibetanică, denumirea se regăsește.
Rinpoche ne aduce aminte,
Aceste puteri sunt doar o cale de semn.
Compasiune și devotament, de pe-acum încolo, oricând,
Pentru a sluji tuturor ființelor, fără niciun cuvânt.
Dacă urmăm puterile cu patimă,
Mândria și ura vin la pachet.
Ascunde-ți realizările, fără să le arăți cu naduf,
Pentru a găsi drumul, cel care duce spre

The body of a rainbow, a feat of transcendence,
Transforming matter to pure light with disciplined ascendance,
Through meditation, altering the gravitational field,
Of earth, water, fire, air, and space, a path to yield.
Jalu, the Tibetan term for physical fluorescence,
Obtained by years of practice with diligent essence,
A supreme accomplishment attained in this life,
Dedicated to the benefit of all beings in sight.
Miraculous feats, by-products of this attainment,
But not the goal, nor an endowment for self-entertainment,
To become infatuated with power, a risk of pride and arrogance,
True practitioners hide accomplishments, avoiding attention and disturbance.
Conscience, a faculty of knowing what is right,
A moral sense, a sense of fairness or justice in sight,
A knowledge within oneself of right and wrong,
A sense of awareness, a sense of belonging.
If conscience is missing, start working on your soul,
Follow the right path, and let your spirit unfold.
Emptiness, Dependent Origination, Compassion, and Sambhogakāya,
The building blocks of reality, leading to a rainbow body's display.

Trupul curcubeului, o faptă de transcendență,
Transformarea materiei în lumină pură cu ascensiune disciplinată,
Prin meditație, alterarea câmpului gravitațional,
Al pământului, apei, focului, aerului și spațiului, un drum de dezvăluire.
Jalu, termenul tibetan pentru fluorescența fizică,
Obținută prin ani de practică cu esență diligentă,
O realizare supremă dobândită în această viață,
Dedicată beneficiului tuturor ființelor în vedere.
Faptele miraculoase, produse ale acestei realizări,
Dar nu obiectivul, nici o dotare pentru auto-amuzament,
Înfrumusețarea puterii, un risc de mândrie și aroganță,
Practicanții adevărați își ascund realizările, evitând atenția și perturbarea.
Conștiința, o facultate de a ști ce este corect,
O simțire morală, un simț al echității sau justiției în vedere,
O cunoaștere interioară a dreptului și a greșelii,
Un sentiment de conștientizare, un sentiment de apartenență.
Dacă conștiința lipsește, începe să lucrezi la sufletul tău,
Urmărește calea cea dreaptă și lasă-ți spiritul să se dezvăluie.
Văcușenia, Originea dependentă, Compasiunea și Sambhogakāya,
Blocurile de construcție ale realității, conduc la afișarea unui corp curcubeu.
 

Rainbow Body, pure and bright,
Transformed by Dzogchen's ancient light,
A journey from dense matter to pure energy,
A cosmic dance of elements, ever so elegantly.
Earth, water, fire, air, and space,
Building blocks of reality, in perfect grace,
From these, all things are formed,
Including our bodies, so perfectly adorned.
Under certain circumstances, the collapse of matter,
Can reverse, and the radiant lights will scatter,
Transforming dense matter into pure light,
A physical fluorescence, so beautiful and bright.
Jalu, the Tibetan word for this wondrous sight,
A rainbow body, a miracle of spiritual might,
Years of specific disciplined practice,
A transformation of the ordinary, so fantastic.
True Dzogchen practitioners, humble and kind,
Hide their accomplishments, to focus the mind,
Compassion and dedication, the only way,
To attain enlightenment, without delay.
Miracles and siddhis, mere by-products of the quest,
To achieve ultimate freedom, the ultimate test,
To dissolve karma, and benefit all beings,
Is the true essence of all spiritual teachings.
Conscience, a sense of fairness and justice,
Knowing right from wrong, in all of us,
The path to the Rainbow Body, pure and bright,
Is within us all, just waiting for the right light.

Corpul învăluit de lumină,
Transformare divină,
Prin Dzogchen și-a găsit calea,
De la materie la energie pură, prin strălucirea ta.
Pământ, apă, foc, aer și spațiu,
Bazele realității în armoniu,
Din ele, toate sunt create,
Inclusiv trupurile noastre frumos împodobite.
Prin circumstanțe ce apar,
Procesul poate inversa,
Din materie densă, lumină va răsări,
Jalu, fluorescenta cea minunată.
Cuvântul tibetan pentru acest miracol,
Rainbow Body, transformat dintr-un sol,
Ani de practică și disciplină,
Transformarea trupului, o minune divină.
Adevărații practicanți de Dzogchen,
Sunt umili și înțelegători deplin,
Compasiunea și dedicarea, singura cale,
Pentru a ajunge la lumină fără greșeală.
Miracole și siddhis, nenumărate efecte,
Obținerea libertății, încununarea unui proces perfect,
Dizolvarea karma și binele tuturor ființelor,
Sunt esența învățăturilor spirituale.
Conștiința, o înțelegere profundă și justiție,
De a face diferența între bine și rău, în orice situație,
Drumul spre Rainbow Body, luminos și pur,
Este în noi toți, așteptând lumină și căldură.

Rainbow Body, a path to light
Where matter fades into cosmic might
From air to fire, water to stone
The elements we're made of, alone
In Dzogchen, the world is clear and open
A spiraling dance of elements spoken
The vibratory states slow to dense matter
A building block reality, with no clutter
With meditative technologies reversing the flow
From pure light to dense matter, they show
The transformation of the ordinary body
Into radiant lights, a spiritual prodigy
The jalu, a physical fluorescence, a sign
Of the disciplined practitioner's divine
The merit gained is for the other's benefit
Not for the self, this is the true spirit
Chasing siddhis, without compassion and dedication
Is sorcery, not the path to spiritual elevation
The true Dzogchen practitioner hides their success
To avoid pride and arrogance, they suppress
Conscience, a sense of fairness and justice
The moral compass, the true guide to our trust
A joint knowledge with others, a sense of right and wrong
Conscience, the light that guides us along
Rainbow Body, a path to follow with care
A journey from matter to light, we must dare
With conscience as our guide, we'll reach the divine
And in this life, we'll attain Buddha, it's time.

Corpul de curcubeu, calea spre lumină
Unde materia se estompează în putere cosmică fină
De la aer la foc, de la apă la piatră
Elementele din care suntem făcuți, sunt toate așezate-ntr-o-oală
În Dzogchen, lumea e clară și deschisă
O dansă spiralică de elemente dezlănțuită
Stările vibratoare încetinesc la materie densă
Realitatea e construită cu lego, fără să fie cu vreo lense
Cu tehnologii meditative, fluxul se schimbă
De la lumină pură la materie densă, se dovedește că e așa cum se spune
Transformarea corpului fizic obișnuit
În lumini radiante, prodigiu spiritual nesperat
Jalu, o lumină fizică, un semn
A practicii disciplinate de un practicant bun
Méritul câștigat e pentru folosul altora
Nu pentru sine, astfel e adevărul din adâncul ființei lor
În urmărirea siddhis fără compasiune și dedicare
Este magie neagră, nu calea spre spiritualitate
Adevăratul practicant Dzogchen ascunde reușita lor
Să evite mândria și aroganța, o astfel de cale îi va înghiti în zbor
Conștiința, un simț al echității și al justiției
Busola morală, ghidul adevărat al noastrei vieți
O cunoștință comună cu alții, un simț al binelui și al răului
Conștiința, lumina care ne ghidează în viață pe drumul nostru de martiriu
Corpul de curcubeu, o cale de urmat cu atenție
O călător

Rainbow Body, a path to enlightenment,
Dzogchen teachings, a cosmic alignment,
Emptiness, Dependent Origination, Compassion,
Sambhogakāya, a radiant transformation.
The Legos of reality, building blocks of our form,
Earth, water, fire, air, and space, a colorful storm,
High vibratory states, slowing down to matter dense,
A journey of reversal, from light to dense.
Tibetan traditions, meditative technologies,
Alter gravitational fields, transform energetics,
Radiant lights of the color spectrum, a fluorescence,
Jalu, the Rainbow Body, a physical essence.
Years of disciplined practices, a transformation,
Transference and radiance, the ultimate manifestation,
The supreme accomplishment, attaining Buddha in this life,
Dissolution of karma, for the benefit of all in this strife.
Miraculous activities, a mere by-product of achievement,
True Dzogchen practitioners, avoid attention and detachment,
Siddhis without compassion, borders on sorcery,
Conscience, the moral sense, the path to harmony.
Rainbow Body, unification of the cosmic and the earthly,
A path to enlightenment, a transformation of the body,
Inward reflection, outward expression, a journey to the sublime,
A spiritual pursuit, a timeless and infinite paradigm.

Corpul curcubeu, calea iluminării,
Învățăturile Dzogchen, o aliniere cosmică,
Văcuime, Origine Dependentă, Compasiune,
Sambhogakāya, o transformare radianta.
Lego-urile realității, blocurile de construcție ale formei noastre,
Pământ, apă, foc, aer și spațiu, o furtună colorată,
Stări vibratoare ridicate, încetinindu-se în materie densă,
O călătorie de inversare, de la lumină la dens.
Tradițiile tibetane, tehnologii meditative,
Transformă câmpurile gravitaționale, transformă energia,
Luminile radiante ale spectrului de culori, o fluorescență,
Jalu, Corpul Curcubeu, o esență fizică.
Ani de practici disciplinate, o transformare,
Transfer și strălucire, manifestarea finală,
Realizarea supremă, obținerea lui Buddha în această viață,
Dizolvarea karmei, în beneficiul tuturor în această luptă.
Activități miraculoase, un simplu produs al realizării,
Adevărații practicanți Dzogchen, evită atenția și detenția,
Siddhis fără compasiune, se îndreaptă spre vrăjitorie,
Conștiința, simțul moral, calea spre armonie.
Corpul curcubeu, unificarea cosmicului și a pământului,
O cale către iluminare, o transformare a corpului,
Reflecție interioară, expresie exterioară, o călătorie spre sublim,
O căutare spirituală, un paradis etern și infinit.

The cosmos, transparent and open wide,
Air and fire in motion, elements collide.
Water and earth, solidity attained,
Worlds formed, embodied beings sustained.
Legos of reality, building blocks of creation,
Earth, water, fire, air, and space, a rainbow formation.
Journey from dense matter to high-vibratory light,
Meditative technologies, Dzogchen's insight.
Transformation of the physical body, a radiant sight,
Jalu, a Tibetan term for fluorescence so bright.
Years of discipline, meditation's path,
To transform the body, a true aftermath.
Transference, the possible way,
Radiance, the path, Rinpoche did say.
Miracles and powers, by-products of accomplishment,
True practitioners hide, avoid any amazement.
Compassion and dedication to freedom, a must,
Siddhis without this, a dangerous lust.
Conscience, a faculty of knowing what is right,
A moral sense, fairness, justice, a guiding light.
A journey to the Rainbow Body, a path to follow,
Emptiness, Compassion, Dependent Origination to swallow.
Dzogchen's wisdom, a way to transform,
From dense matter to pure light, a radiant norm.

Corpul într-un arc en ciel se transformă,
Prin practici rare, Dzogchen se reformează.
Goliciunea, Compatibilitatea, Originea dependentă,
Și manifestarea divină a Sambhogakāya.
Cosmosul, transparent și deschis,
Aerul și focul în mișcare, elementele colind.
Apa și pământul, soliditatea dobândită,
Lumi formate, ființe întrupate susținute.
Legourile realității, blocuri de construcție ale creației,
Pământul, apa, focul, aerul și spațiul, o formă în curcubeu.
Călătoria de la materie densă la lumină vibrațională înaltă,
Tehnologiile meditative, înțelepciunea Dzogchen.
Transformarea corpului fizic, o imagine strălucitoare,
Jalu, un termen tibetan pentru o lumină fluorescendă.
Ani de disciplină, calea meditației,
Pentru a transforma corpul, un adevărat rezultat.
Transferul, modul posibil,
Strălucirea, calea, a spus Rinpoche clar.
Minunile și puterile, produse ale realizării,
Practicanții adevărați se ascund, evită orice uimire.
Compassion și dedicația libertății, o necesitate,
Siddhis fără ele, un pericolos interes.
Conștiința, o facultate a cunoașterii a ceea ce este corect,
O simțire morală, dreptatea, o lumină călăuzitoare perfect.
Călătoria spre Corpul curcubeu, o cale de urmat,
Goliciune, Compatibilitate, Originea dependentă de îngurgitat.
Înțelepciune

Rainbow Body, oh what a sight,
Formed from building blocks of light,
Five elements in harmony,
Transformed by meditative alchemy.
Earth, water, fire, air, and space,
Combined in a cosmic embrace,
Transcending vibratory state,
Dense matter to pure light, they translate.
Jalu, the physical fluorescence,
Radiant lights of the color spectrum,
A transformation, a discipline intense,
Of the ordinary body to a sacred emblem.
But beware the pursuit of siddhis,
Without compassion and dedication to free,
For true Dzogchen hides their abilities,
And seeks enlightenment selflessly.
Conscience, the sense of right and wrong,
A moral compass, a guide lifelong,
To journey from self to others,
And attain Buddha, as equals and brothers.
Corporeal, ethereal, a divine reflection,
The Rainbow Body, a spiritual perfection.

Corpul, etereal, o reflecție divină,
Corpul curcubeu, o perfecțiune spirituală.
 
In fields where nothing grew but weeds
I found a flower at my feet
Bending there in my direction
I wrapped a hand around its stem
And pulled until the roots gave in
Finding there what I've been missing
And I know...
So I tell myself, I'll be strong
And dreaming when they're gone
'Cause they're calling, calling, calling me home
Calling, calling, calling home
You show the lights that stop me turn to stone
You shine them when I'm alone
And so I tell myself that I'll be strong
And dreaming when they're gone
'Cause they're calling, calling, calling me home
Calling, calling, calling home
You show the lights that stop me turn to stone
You shine them when I'm alone
And so I tell myself that I'll be strong
And dreaming when they're gone
'Cause they're calling, calling, calling me home
Calling, calling, calling home
And I know...
I'll be alright

Translation in Romanian:

În lanurile unde nu creștea nimic, decât buruieni
Am găsit o floare la picioarele mele
Îndreptată spre mine
Am înconjurat tulpina cu o mână
Și am tras până când rădăcinile au cedat
Descoperind acolo ceea ce îmi lipsea
Și știu...
Așa că îmi spun, voi fi puternic
Și visez când nu mai sunt
Pentru că ei mă cheamă acasă
Mă cheamă acasă
Tu arăți luminile care mă opresc să devin piatră
Le strălucești când sunt singur
Și așa îmi spun că voi fi puternic
Și visez când nu mai sunt
Pentru că ei mă cheamă acasă
Mă cheamă acasă
Tu arăți luminile care mă opresc să devin piatră
Le strălucești când sunt singur
Și așa îmi spun că voi fi puternic
Și visez când nu mai sunt
Pentru că ei mă cheamă acasă
Mă cheamă acasă
Și știu...
Voi fi bine

Rainbow Body, a transformation so rare,
Attained through practices of Dzogchen's prayer.
Emptiness, Compassion, Dependent Origination,
And Sambhogakāya's divine manifestation.
 
In Dzogchen's realm of realization,
The rainbow body shines its illumination,
Through trekchö and tögal's devotion,
Practitioners dissolve with pure emotion.
The rainbow body, small and radiant,
Dissolving into space, luminescent,
Garab Dorje, Manjushrimitra,
Shri Singha, Jnanasutra, Vairotsana, they were.
A great transference, the rainbow of light,
Lived for centuries, a remarkable sight,
Padmasambhava, Vimalamitra,
Nyang Tingdzin Zangpo, Chetsün Senge Wangchuk, forever.
With Rigpa's knowledge, delusion dispelled,
Kadag's emptiness, lhun grub's origination meld,
Tregchöd's purity, thödgal's esoteric liberation,
The rainbow body, the ultimate realization.
Shrinking at death, the body disappears,
Fingernails, toenails, hair left as souvenirs,
Lights and rainbows, a mystical show,
Rainbow body achieved, a state of pure glow.
Chitra Ganesh's Rainbow Body, a metaphor,
For consciousness transformation, a state to adore,
Padmasambhava's union with Mandarava,
A divine path to enlightenment, forever to remember.
 
The world is vast and full of light
A dazzling display, a wondrous sight
A tapestry of color and sound
That spins and weaves, all around
We journey through this earthly realm
With every step, a story to tell
A journey of joy, of love, of pain
A quest to find what we can gain
The sun shines down upon our face
A reminder of hope, of grace
The stars that twinkle in the night
A promise of magic, of delight
Through every moment, every day
We learn and grow, find our way
And in the end, when all is said and done
We'll look back and see how far we've come
So let us cherish every moment
Live life with love and with commitment
And though the road may be long and steep
We'll find our way, and we'll find our peace.

Corpul curcubeu (འཇའ་ལུས་, ja lü; Wyl. 'ja' lus) - practicanții Dzogchen complet realizați își pot dizolva corpul în momentul morții.
Prin practica trekchö, practicantul poate atinge așa-numitul „corp curcubeu”, în care corpul devine din ce în ce mai mic pe măsură ce se dizolvă, emanând lumină curcubeu, iar în cele din urmă rămân numai părul și unghiile.

Prin practica tögal, practicantul își poate dizolva corpul în „Corpul de Lumină” (འོད་ སྐུ་, ö ku), unde corpul se transformă în lumină și dispare complet în spațiu. Acest lucru a fost realizat de Garab Dorje, Manjushrimitra, Shri Singha, Jnanasutra și Vairotsana.

Încă o realizare a practicii tögal este „Corpul curcubeu al Marii Transmigrări” (འཇའ་ལུས་འཕོ་བ་ཆེན་པོ་, ja lü phowa chenpo; Wyl. 'ja lus'pho ba chen po), în care maestrul își dizolvă corpul în lumină curcubeu și trăiește timp de secole pentru a-i ajuta pe ceilalți. Așa a fost cazul cu Padmasambhava, Vimalamitra, Nyang Tingdzin Zangpo și Chetsün Senge Wangchuk.

În Dzogchen, corpul curcubeu (Tibetan: Jalü sau Jalus (Wylie 'ja' lus)) este un nivel de realizare. Aceasta poate sau nu să fie însoțită de „fenomenul corpului curcubeu”. Fenomenul corpului curcubeu a fost observat de secole, inclusiv în era modernă. Alte învățături Vajrayana menționează, de asemenea, fenomenele corpului curcubeu.

În Dzogchen, fenomenul corpului curcubeu este o perspectivă la persoana a treia a cuiva care atinge cunoașterea completă (rigpa). Cunoașterea este absența iluziei în ceea ce privește manifestarea bazei. Rigpa are trei înțelepciuni, două dintre acestea fiind kadag și lhun grub. Kadag (puritatea primordială) este viziunea Dzogchen a vidului. Lhun grub (formarea naturală) este viziunea Dzogchen a originii dependente. În toată Mahayana, vidul și originile dependente sunt două fațete ale aceleiași monede.
Kadag se ocupă de tregchöd. Aspectul lhun grub are de-a face cu practicile esoterice, cum ar fi (dar nu limitativ la) Thödgal, care se autoelib
 
 
 
A Refuge Tree, a genealogical chart,
Depicting objects of refuge in art,
Distinctive forms for each lineage's sake,
With common refuges for all to take.
The Three Jewels, Buddha, Dharma, Sangha,
In every school, they're the mainstay,
But also included are Three Roots,
Lamas, deities, protectors in cahoots.
The figures depicted may number a hundred,
Or just the key ones, to help us be grounded,
Buddhist practitioners, animals, goddesses too,
All in the Refuge Tree, a symbol anew.
 
A tree of refuge, a lineage chart,
Depicting objects of devotion and heart,
For each sect, a unique composition,
Of the Three Jewels, a common admission.
The Buddha, Dharma, and Sangha three,
A refuge for all, a path to be free,
The Nyingma and Kagyu sects' Three Roots,
Important lamas and deities, spiritual pursuits.
The Dakinis and protectors of the lineage,
Guardians of the path, with fierce courage,
Offering goddesses and symbols galore,
A hundred figures or few, a treasure to adore.
In conscious presence, we take refuge,
In the lineage of wisdom and spiritual refuge,
May the Refuge Tree guide us on our way,
To the ultimate truth, the enlightened way.

Într-un arbore de adăpost, o hartă a genealogiei,
Se desenează obiectele importante ale "Refugiului" fiecărei secte sau linii.
Fiecare linie are propria sa formă de compoziție distinctivă,
Dar de obicei includ "Cele trei comori" (triratna) comune tuturor școlilor majore de budism: Buddha, Dharma și Sangha.
Acestea pot include, de asemenea, ceea ce este cunoscut în sectele Nyingma și Kagyu ca "Cele trei rădăcini" (tsa sum),
Care includ numeroși Lamas și Purtători de Linie importanți, deități meditative particulare (Yidam), Dakini (Khadroma) sau Protecții ale Liniei (Dharmapāla, Chokyong). Multe alte figuri, cum ar fi practicanți budisti, animale, zeițe ale ofertelor și alte simboluri și imagini budiste sunt, de asemenea, adesea incluse. Un arbore de adăpost poate conține peste o sută de figuri sau doar reprezentanții cheie ai fiecărei grupări principale.

In other words, the Dharmakāya is the ultimate reality or truth body of a Buddha, while the Sambhogakāya and Nirmāṇakāya are ways in which that ultimate reality can be experienced and understood by beings in the world. The Sambhogakāya is a manifestation of the Dharmakāya that is accessible to advanced practitioners and appears in the form of pure lands and visionary experiences. The Nirmāṇakāya, on the other hand, is the physical manifestation of a Buddha or bodhisattva in the world, such as Shakyamuni Buddha.
 
As the sun sets behind the mountains,
And the sky turns shades of pink and gold,
The world around me begins to slow,
And I feel my heart start to unfold.
The birds settle in their nests,
And the breeze begins to sway,
Nature's lullaby sings me to rest,
As the night becomes the day.
The stars begin to twinkle,
And the moon shines bright and bold,
A gentle reminder to us all,
That even in the darkness, there's beauty to behold.
So let us rest our weary heads,
And dream of all that can be,
For tomorrow brings new opportunities,
And endless possibilities.

În timp ce soarele apune după munți,
Cerul capătă nuanțe de roz și aur,
Lumea din jur începe să se domolească,
Și simt inima mea deschizându-se ușor.
Păsările se pregătesc de somn,
Iar briza începe să danseze ușor,
Cântecul naturii mă liniștește,
Și se lasă seara peste frunze și flori.
Stelele încep să lumineze,
Iar luna răsare plină de foc,
Ne amintește că în întuneric,
Există frumusețe, iar noi avem noroc.
Odihniți-vă capetele obosite,
Și visați la tot ce-ar putea să fie,
Căci mâine vine cu o nouă zi,
Și o mie de posibilități.
 
 
The sun sets behind the hills
And the world is painted in golden light
The birds settle in their nests
And the day makes way for the night
The stars twinkle in the dark sky
As the moon rises in its full glory
The world is peaceful and still
And nature tells its enchanting story
The leaves rustle in the gentle breeze
As the trees sway in a rhythmic dance
The crickets chirp their sweet melody
And the fireflies add to the romance
The night is a canvas of wonder
Where dreams are born and stories unfold
And as we lay our heads to rest
We enter a world that's truly untold
So let the night embrace you
And take you on a mystical ride
For it's in the darkness of the night
That the magic of life truly resides.

În coline soarele apune,
Lumea-n lumină aurie se ruinează.
Păsările își găsesc adăpostul,
Iar ziua cedează noptii făptură.
În cerul întunecat, stelele strălucesc,
Lună plină în toată splendoarea ei,
Lumea este calmă și liniștită,
Iar natura-și spune povestea-ntreagă.
Frunzele trosnesc în vântul domol,
Copacii se legănă în dans ritmic,
Greierii își țin melodia dulce,
Și licuricii crează o poveste magică.
Noaptea e-un tablou de minune,
Unde se nasc vise și povești,
Și când ne punem să dormim,
Intrăm într-o lume cu adevărat nestiută.
Așa că lasă noaptea să te îmbrățișeze,
Și să te ia pe-un drum mistic,
Căci în întunericul nopții,
Magia vieții cu adevărat există.




Rainbow Body 2

Origine Dependentă, Sambhogakāya, Milă și Golul,
Sunt blocurile fundamentale ale realității,
Elemente ce se combină și își formează lumea,
Focul se naște din aer într-o mișcare de oscilație,
Apa din foc, iar de apă se solidifică pământul.
Densitatea elementelor formează corpurile noastre,
Într-un spectru de lumină, alb, roșu, albastru, verde și galben.
Practicanții Dzogchen pot inversa acest proces al manifestării,
Transformând materia densă în lumină și energie pură.
Meditația budistă poate modifica câmpul gravitațional,
Transformând cele cinci elemente în cinci lumini radiante.
Fluorescența fizică a acestei transformări este numită jalu,
Transformarea corpurilor fizice obișnuite prin ani de practică disciplinată.
Radiant, trecerea este posibilă,
Calea luminii este calea cea dreaptă.
Dar atenție, riscați să vă pierdeți umilința și să deveniți mândri,
Dacă veți căuta puterea fără compasiune și dedicare față de libertatea tuturor ființelor.
Nu sunt decât niște semne pe drumul spre aceeași realizare supremă,
Meritul dobândit prin dizolvarea karmei este dedicat altora, nu nouă.
Cu adevărat, practicanții Dzogchen ascund realizările lor,
Pentru a evita distragerile și atenția inutilă.
Dacă sunteți atrași de aceste abilități, fără milă și compasiune,
Riscați să deveniți vrajitori, urmărind puteri supranaturale pentru propria voastră dezvoltare.
Dacă conștiința voastră este în derivă,
Lucrați la sufletul vostru și veți găsi calea cea dreaptă.

Salomeea Romanescu


Rainbow Body

Emptiness, Dependent Origination, Compassion and Sambhogakāya.

În cosmologia Dzogchen, cosmosul este văzut ca fiind complet deschis și translucid. Mișcarea apare atunci când elementul aerului stârnește vântul care oscilează rapid în foc; din foc apare apa, iar din apă se stabilizează solidațea rocii și a pământului. Cu această prăbușire gravitațională în forțele elementale care alcătuiesc cosmosul, o materie spiralată se reconfigurează în lumi în care ființele încorporate se formează.

Din această perspectivă, tot ceea ce percepe, inclusiv propriul nostru corp, este format din "Lego-urile" sau blocurile de construcție ale realității - pământul, apa, focul, aerul și spațiul. Referința la curcubeu provine din culorile luminilor elementare; alb (spațiu), roșu (foc), albastru (apă), verde (vânt sau aer) și galben (pământ).

Cum spune Sheehy, „În anumite circumstanțe, procesul evolutiv cosmic al prăbușirii gravitaționale a materiei în solide se poate transforma înapoi într-o configurație radiindă în vârtej. Tradițiile tibetane sugerează că tehnologiile meditative pot inversa acest proces de prăbușire,” sau călătorie de la energie cu vibrație înaltă la materie densă. Cu alte cuvinte, practicanții Dzogchen de succes pot inversa procesul de manifestare, rafinând materia densă în lumină/pură energie.

Anumite practici de meditație budiste sunt menite să modifice câmpul gravitațional al acestor cinci elemente care alcătuiesc corpul, transformându-le în cele cinci lumini strălucitoare ale spectrului de culori.
Numele tibetan dat acestei fluorescențe fizice este jalu, însemnând literalmente „corp de curcubeu”. Corpul de curcubeu este, de asemenea, numele dat transformării corpului fizic obișnuit ca rezultat al anilor de practici disciplinate specifice.
Transferul este o cale posibilă.
Strălucirea este calea.

Rinpoche a clarificat, totuși, că toate aceste minuni sunt semne ale „aceleiași realizări supreme. Realizările lor sunt exact egale. Acești practicanți au atins Buddha în această viață”, a scris el. Orice merit obținut prin dizolvarea karmei este dedicat beneficiului "celuilalt" și nu al sinelui. Activitățile "miraculoase", cum ar fi trecerea prin pereți, lăsarea de urme de mâini și picioare în piatră, revigorarea morților și apariția în mai multe locuri.

Salomeea Romanescu


Educational and artistic work compiled, created and transformed by Jedi Simon and Salomeea Romanescu into a teaching and a poem.
This teaching is referred to The Keshe Foundation studies and teachings related to the Plasma Rreactor Group, where You shall find further
explanations concerning plasmatic research, shared proof, images and interpretations of the subtile fields.

Video link https://livestream.com/kfssi/plasmagroup/videos/235142246  Complete teaching

Shared explanation of the "Rainbow Body"time: 5:20 6:20 circa Partial cut from the video recording

of the KF SSI Education Public Teachings in English Keshe Plasma Reactor Group 22nd Feb 2023

Many thanks to Michael Sheehy who's work made this educational teaching possible, and to Solomeea for the Addendum.

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