Contents:
The first one is entitled as The Esoteric Instruction on the Dream yoga] rmi lam gyi man ngag.
In order to get a complete picture of sGam po pa's practical instruction on the dream yoga, translations of these two texts are also provided here. Thence, there are four [ways] of the self-blessing through the great seal. First, there are four things upon bringing dream into the path. The first is to hold the dream; then, [the second] is to purify the dream; then, [the third] is to bestow blessing in illusion and to abandon fear; then, [the fourth] is to contemplate on the thatness.
In this regard, strong devotion and aspiration are very important concerning the first thing, i.
That is to say, you should concentrate your consciousness on the seminal point between your eyebrows at evening and fall into deep sleep. Then, if an attractive dream appears in the time of dawn, you should think in the time like that and think intensively, feel "this is a dream, but I do not cognize it. I should know that all that appears and exists are like dream. Now, I should cognize my dream as dream. After you practiced like that day and night, you will attain dream.
As to the sign of the coming of dream, different kinds of unsuitable dreams will come. Different kinds of dreams will come, such as you dream that you see the great river and the great fire, and that you go to the precipice, and that you are chased by dog and that light appears from your body. Therefore, some who know that it is dream will appear. For that reason, after some who think whether it is dream appear, they will think that it is really true that people and all phenomena are like dream as is explained.
You should form strong aspiration, be mindful of the dream on the morning and form strong aspiration, thinking, there are no differences between appearances like that and some attractive dreams. Furthermore, as you have attained dream, you should form the strong aspiration, thinking that you should cognize dream at evening. As to purify the dream at this time, you intensively concentrate on the mind that you are able to do any things as you like, since it is dream.
When you are dreaming, you can do everything just as how you can think with your own mind, such as you fall into water, and you fall into fire, and you go to precipice, and you see thirty-three abodes of the gods and all countries of India, and the sun and moon are covered by sands. That is the purification of dream. Furthermore, as to cognize dream as illusion and to abandon fear, if you still feel frightened or panicky, as you dream that you fall into water during the time of purification of dream, you should think that it is just confusion and illusion, since it is dream, why I should be frightened upon it?
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Thus, you should have no fear. That is the cognition of dream as illusion. Furthermore, as to contemplate on thatness, you should furthermore cognize that the dream itself is also just the confusion of the mind. Since it is dream, there is nothing to be purified. That is the contemplation of thatness.
As to the way of training in this regard, if there is the way of your former training, you practice whatsoever just like before; if there is no such way, you should focus your mind on the seminal point on your own forehead or on whatever is suitable, have very resolute faith on the belief that the dream itself is just the blissful emptiness. Having made a comparison of tip of the nose of the time with this good training of the time, you practice it during day time.
Thus, you attain the extremely great realization of thatness. That is the transformation of dream into the path. You should learn it in this lifetime. As to twelve dispersals [of dreaming], it is said that there are four root [dispersals]. These four [dispersals] are i dispersals through deluded thoughts, ii dispersals through previous mental continuum, iii dispersals through waking and iv dispersals through forgetfulness. As to dispersal through deluded thoughts, [that is to say], you do not attain dream.
In this regard, you should control the strong prana and you will attain dreams afterwards. As to dispersals through mental continuum, it is said that you think, you should attain dreams and that dream itself disperses. You will attain dreams through purification. As to dispersals through waking, it is said that as soon as you attain dream during sleeping, you wake up, and [the dream] is cut through immediately.
In this regard, it is said that you should think of purifying sleep without waking and attain the dream. As to dispersals of forgetfulness, you attain [the dream] once and you will forget it. In this regard, it is said that after you think you should not forget it, you will not forget it.
If you distinguish these twelve dispersals, it is said that the dispersal through deluded thoughts can not be further subdivided. The dispersals through previous mental continuum can be subdivided into four parts: i the dispersal through yourself, you should not be separated from the mental continuum, since you cognize yourself, you should cognize dream as dream, ii the dispersal through other, you should cognize [the dream] even if other people appears [in the dream].
You should think and cultivate it. Thus, the four kinds of dispersals are subdivided into twelve kinds of dispersals like that.
It is said that there is no remedy besides the previous four. There are two kinds of dreams: i successful dream, and ii unsuccessful dream. As to the unsuccessful dream, it is involuntary without self-control , delusory, perverse, and impure; as to the successful dream, it is independent, non-delusory, unperverted, and pure. You should be mindful, cognize [dream as] illusion, and cognize dream as dream.
You should cognize also in the time of awake that all that appears and exists are illusory. Illusion is actually dream. Whoever constantly practices, he will be identified with the Buddha Vajradhara himself. As the skillful means of attaining dream, you practice vase-breath for one session, as soon as you go to sleep for a little while, the prana enters your navel and you dream. Closing Remarks.
To sum up, we are able to draw the following three conclusions:. This text was one of the earliest Chinese translations of Tibetan tantric Buddhist texts from the Tangut kingdom. Although there are additions and deletions within the translation, this text is certainly able to stand alone to serve the purpose as the practical instruction to the yogic practice of dream for Chinese practitioners.
With his three texts, i. This system is largely carried forward and enhanced by later masters of various schools of Tibetan Buddhism. Therefore, the so-called Tibetan Book of the Dead, which was primarily based on the yogic practice of intermediate state, was in fact known to Chinese Buddhists at least six centuries ago. Suzuki, Tibetan Tripitaka Research Institute. Tokyo-Kyoto, A treasury of precious methods and instructions of the major and minor Buddhist traditions of Tibet brought together and structured into a coherent system by 'Jam-mgon Kon-sprul, edited from a set of the Dpal-spungs prints and published at the order of H.
Edited by Thub bstan phun tshogs. Padma dkar po. Chos drug bsdus pd'i zin bris bzhugs so. In rTsa rlung 'phrul ''khor.
Tsong kha pa. Zab lam nva roH chos drug gi sgo nas 'khrid pa'i rim pa yid ches gsum Idan zhes byaba. TTV, vol. Boord, Martin J. Dharamsala: Library of Tibetan Works and Archives.
Edited by C. Crescenzi, Antonella and Torricelli Fabrizio. XXII, 1, pp. London: Oxford University Press.
The traditional Tibetan practice of yogic exercises known as lujong helps us connect with and explore the natural wisdom inherent in our living, breathing. Training the Wisdom Body presents the practice of lujong—exercise for our entire system, from the coarse aspects to the subtler and more profound. (Lujong is a.
London: Tharpa Publication.