Collection of thoughts of a teacher-guru
Sequence of analysis of symbols of good and bad dreams
Six Clairvoyances from the Interdependence of the Temporal state
Praise the guru, deva, dakini! Hum!
If a yogi who works on the path with devotion to the guru, deva and dakini, wants to analyze the bad and good signs of dreams, then he should stay in a secluded place and perform the analysis in a clean place during the growing month with favorable planets and constellations, on the eighth day, etc.
The first of the three here is the practice of approximation. Then you connect with the actions. Then you actually analyze it.
First. In a clean place, purify [the place].] and take it away. Sprinkle with drops of water with a good aroma. Light the incense and incense. Then set up the foundation of the guru's body, deva and dakini, and the offerings. Make a torma of three white ones and three sweet ones. The practitioner should perform self-ablution, light incense. Wrap yourself in clean, fresh clothes. To abandon the eating of meat, wine, garlic.
With the coming to Refuge and the generation of the mood, immediately imagine yourself as Padmasambhava. On the top of the head is an Amitabha, red in color, with the wisdom of staying in balance. He has the attributes of sambhogakaya. In the throat [imagine] Avalokiteshvara of white color. He has one face and four hands. In the heart [is] the blessed Shakyamuni. His right hand touches the ground. The left one is in the balance position. He has the attributes of nirmanakaya. Meditate like this.
Perform the invocation and dissolution of the jnanasattva. Make offerings with offerings. When you do not mix speech with others, [repeat]:
oṁ bhuddha curuke mahā curuke hrī muṁ svāhā
Repeat this for three days. Tie the red and white sandalwood and the beautiful costus that matches the herbs. The girl, the young pure virgin who tied this and gave birth to one child, will give you yogurt, milk that was not drunk by one child, goat's milk syrup. Nor should it be visible to other creatures. Do everything in secret, so that others do not know about the practice. This will purify the senses. Knowledge will become radiant. In all dreams there will be clarity, which is not hidden by all dreams. There will also be friendly dreams and those that correspond to common visions that are clear of veils. In between sessions, make offerings to the guru, deva, dakini, Amitabha, Avalokiteshvara, and the Blessed One. Make offerings to torma, which corresponds to kriya tantra.
Second. Second. Associated with the acts. When you want to fully analyze your dreams, do what was shown earlier in the growing month. At this time, clean the place that corresponds to the mind, and light the incense. At the head of the pillow, the pillow that is aimed at the north, set (tsakli, etc.) the bases of the body of the deities of the three places. Before them, place five offerings and a torma decorated with three white and three sweet ones. The clothes and seat must be wrapped up clean. Perform the ablution of yourself. Light the incense. With power and without distraction, aim at the intention, thinking about the analysis of the dream. When you visualize the three bases of the pillow, perform the seven branches of [accumulation of merit] and bring the torma.
Then first create yourself as a Vajrasattva. Carry out as much as possible the recitation of a hundred syllables. Then the Vajrasattva dissolves into the light. Imagine your own body as a clear and pollution-free sphere of white crystal.
Imagine the essence of your own consciousness as the white syllable āḥ. It rests in the radiance at the center of the crystal sphere, being one radiance. Concentrate your mind without hesitation. [Repeat] the mantra that is shown and:
oṁ mucini svāhā oṁ mukha leni svāhā oṁ mohani svāhā oṁ dantali svāhā oṁ sutel durmi siddhi svāhā
Perform a repetition of the number one thousand. When you blow on the things you are approaching, such as a pillow, go to sleep. When you approach [this], make a bindu in your three places. Imagine bindu also on his back. Imagine bindu also in the gate of the senses, eyes, ears, nose, tongue.
Then gather the foundation of contemplation before you in Amitabha. When it comes from afar, it dissolves in the top of the head. Similarly, dissolve Avalokiteshvara in the neck. And imagine that the Muni dissolves in the heart. [Speak up:]
When I fall asleep in the position of a sleeping lion, I ask the noble one who has great compassion to show correctly in my dreams the bad and the good, births in three times, etc.!
Think without distraction of the mind about all the desired goals. With your speech, say a prayer three times for what you want.
During such an analysis, refuse to eat the evening meal. Abstain, perform the analysis. Clothing should not be very warm and not very cold. Go to sleep wrapped up.
In particular, when approaching the movement into sleep, think in your mind about certain desired goals. Having done so, do not stop anything from other thoughts. Hold on to this through the consciousness that you will remember everything when you wake up from sleep, and establish clarity in contemplation. Perform the recognition of any dreams in a dream.
The third. The analysis of dreams. During the first part of the night, dreams of most of the usual trends appear. In the mean time appear in the dreams on the basis of obscurations. Before dawn, there are dreams of good and bad interdependence. But there are some that arise without certainty. There are seven items: the analysis of characters; good analysis; analysis is poor; mixed; poor, like very good; the appearance is good, like really really bad; analysis uncertain.
First. The appearance of divination symbols in dreams. This is a pure girl, a child of Manjushri, a noble one who has good attributes and morals, etc. In short, a variety of symbols are displayed due to the purity and harmony of the mind. At best, they speak verbally. In the average case, they show forms and syllables. In the simplest case, symbols and drawings appear. The various [visions] that arise in this way should be understood and analyzed with wisdom. Also, by sticking to it over and over again, there will be more skill and clarity.
Second. Recognition of the good. These are: dawn, sunrise; spreading herbs, trees, and gardens; increasing and ripening crops; building boats and bridges; coming out of a large river; freeing oneself from the danger of fears; moving upward; one's own body decorated with good things; gathering one's own things with one's hands and not obscuring them; putting on new clothes; filling various kinds of vessels; showing service and reverence by others; one's own victory in conflicts and disputes with others; appearing and returning as siddhi of the substances of pleasure; having one's own wealth; performing ablutions; meeting a friend who is pleasing to the mind; musical instruments, shining and the sound of music; fame and good speeches; setting up and building trees; covering with great silk; getting and setting up a good castle; drilling a pond; irrigation or reclamation; surrounded by a fence of iron mountains, etc.; destroying others by beating, turning them into dust; touching a certain target by throwing arrows, stones, etc.; possessing wealth in a cluster of cereals; acting with food and drink, with satisfaction and satisfaction. filling [full belly]]; you set up good things and offerings; you find treasuries, etc. In short, there are dreams where the veils are cleared, wealth increases, life increases, there are visions that correspond to all their own.
The third. Signs of bad things. Overall, this is something different from the good that is shown above: the darkness and the sunset; the dried grass, trees and gardens; crop destroyed by cold and hail; enter the Sun and the Moon are captured by the planet [that is the Eclipse]; the boat is destroyed and the bridge; not exempt from the pass, or gorge; move down; are in prison; the throne changes because of predictions; be bad the things and clothes; the body grows old; it is cut, burn or fall out hair and beard; break things in the hands, attributes, arrow, bow, knife, etc., away from the previously [received things], defeated by hail, lightning and avalanche; the decline in well-being; sleeping on the ground and bad clothes; on the body of bad blood, etc.; veiled and covered bad things; unclean plunged into the mire; the body is eaten by insects, etc.; eat bad food; depressed birds and predators; crushed rolling down the earth; the earth destroys the lock; split; lose the way; run and is surrounded by a cluster of the dead; the body enters the network; pierced by various weapons such as an arrow, peak, etc.; for food and drink, lepers, blind people, etc., gather and talk; depressed by creditors; guided by people who are not happy without their own strength; depressed by a blizzard of red wind; riding a black donkey; riding a wild horse, you sit without strength; acting with things of scandals that cause unrest, are not presented with grace, etc.; traveling alone, without a map, etc.
In short, numerous visions arise, such as the appearance of obstacles to life, damage to the siddhi, karmic creditors gather, are suppressed by external magic, diseases enter, scandals gather, planned goals are not realized, squabbles arise, conversations, meetings with claims, large veils for action, following in lowly destinies, etc. Such as the appearance of magical manifestations of negative influences, the appearance of the anger of the defenders of the teaching, messengers, etc. - are analyzed as indefinite.
Fourth. The appearance of a mixture of bad and good. There is no certainty because of the mixing of good and bad in the morning and evening twilight. If it is good at first, and then bad, then it will turn into a bad aspect. If it is bad at first, and then good, then it will be favorable. If mixing is carried out, it should be understood as a magical manifestation.
Fifth. Kind of bad that this very good: own house and land; others raise silk; confused due to the fact that is raised many times; the body red but wearing fresh clothes; tied at head with black cap; tied off with black or blue dripping; set on top of a large tree; you get in the valley after the pass, come to earth, which did not come earlier; enjoy given a black drink and food, such as melted butter, brown sugar, etc.; adorn the body, coming into the garden with red flowers; scatter the sand; you show loyalty to others; you are overwhelmed by clothes made of robes and silks; you enjoy oil, etc.
In short, these are the kinds of bad ones that are similar to the very good ones, being similar.
Sixth. The good ones that are like the very bad ones. He loaded his own body, burn, taste, ispovest, load a big corpse and drinking bowel movements of the body, drops of black blood; the other, feel the body is washed by water all the leftovers and wash — swim in them, fly to the sky; all manifested existence is burned with fire; destroyed by water, blown away by the wind; rustling descends a great rain, etc. And although there are similar and corresponding to very bad fears and great fright, they are good, because through visions they show liberation from diseases, negative influences, the purification of veils and the approach of siddhi.
Seventh. In the family of what is not a prediction, make understanding through the unthinkable. Such dreams: the rise and fall of channels and winds; bad and good connections of habitual tendencies. Although they are not definite, they arise in interdependence as good and bad signs in a temporary state. If this causes the bad to appear in a good analysis, then the interdependence should be based on aversion, etc.
Sometimes special yogis understand dreams as not true. And when a dream is understood as a dream, there is nothing suitable for analysis. Ordinary [beings] do not adhere to the signs of dreams, because they follow delusions in dreams and in reality. Average [beings] analyze signs by their nature. Most people connect with what is acceptable to themselves in terms of good and bad. Make the understanding of this analysis.
This is the sequence of the division of bad and good among the signs and signs of bad and good dreams. Established for the good of the future.
Samaya. Seal. Seal. Seal. Hidden seal. Seal of the trust. The seal of the treasury. Dhathim.
Terma of Trulku Sangye Lingpa. Translated by Lama Karma Paljor.