Nighttime Instructions on Dreaming

and the Natural Liberation of Confusion

Excerpted from: Natural liberation: Padmasambhava’s teachings on the six bardos. Published by Wisdom
Publications (1998). Fromz chapter 4: The Natural Liberation of Confusion, pages 150-160. With Notes,
captions and translations added. Sources: http://www.scribd.com/doc/8316355/Padmasambhava-
Instructions-on-Dreaming and http://books.google.nl/books?id=NspnCCi8YFMC&lpg=PP1&pg=PA151.

Nighttime Instructions on Dreaming

and the Natural Liberation of Confusion
Here there are three parts: (a) apprehending1 the dream-state, (b) emanation and transformation,
and (c) dispelling2 obstacles to dreaming.

Apprehending the Dream-state

Dreaming is induced by latent predispositions3, so regard all daytime appearances as being like a
dream and like an illusion. Acquire penetrating insight according to the statement in the Perfec-
tion of Wisdom, “All phenomena are like a dream and like an illusion.” In particular, it is crucial to
practice the instructions on daytime appearances and the illusory body. At this time, powerfully
imagine that your environment, city, house, companions, conversations, and all activities are a
dream; and even say out loud “This is a dream.” Continually imagine that this is just a dream.

Then when you go to bed in the evening, cultivate the Spirit of Awakening, thinking, “For the sake
of all sentient beings throughout space, I shall practice the illusion-like Samadhi4, and I shall
achieve perfect Buddhahood. For that purpose, I shall train in dreaming.” Then as you lie down,
rest on your right shoulder, with your head pointing north, your right hand pressed against your
cheek, and your left placed upon your thigh. Clearly imagine your body as your chosen deity5.

If your visualization is not clear, establish the pride of thinking, “I am the chosen deity6.” Imagine
that on your pillow your head is resting in the lap of your primary spiritual mentor; and vividly
focus your attention upon Orgyen Padma7 at your throat, the size of your thumb joint, with a
smiling, lustrous countenance8, appearing and yet having no inherent nature. Mentally offer the
supplication, “Bless me that I may apprehend the dream- state. Bless me that I may recognize the
dream-state as the dream-state”. Lie in the sleeping-lion position9, and bring forth a powerful
yearning to recognize the dream-state as the dream-state; and while so doing, fall asleep without
being interrupted by any other thoughts. Even if you do not apprehend it at the first try, repeat
this many times, and earnestly do it with powerful yearning.

1
Apprehend: catch, arrest, understand; Ned.: aanhouden, vatten, begrijpen
2
Dispel: Ned.: verjagen, verdrijven
3
Predisposition: Ned.: neiging, aanleg, vatbaarheid
4
Samadhi = Mental absorption; Ned.: mentale concentratie
5
A practice of Tantric Deity Yoga where one imagines they are the embodiment of a divine figure, in
order to actualize our inner purity and dispel the ego.
6
Chosen deity: yidam, the deity you feel close to
7
Orgyen Padma: Padmasambhava
8
Countenance: Ned.: uitdrukking, aangezicht, welwillende/bemoedigende blik
9
Sleeping-lion position: as described above: “rest on your right shoulder, with your head pointing north,
your right hand pressed against your cheek, and your left placed upon your thigh.“
In the morning when you wake up, forcefully and distinctly consider, “Not a single one of any of
the dreams I had last night remains when I wake up. Likewise, not a single one of all these daytime
appearances today will appear tonight in my dreams. There is no difference between the dreams
of the day and the night, so they are illusions, they are dreams.” That is one session.

If you still do not apprehend the dream-state even after practicing that many times, then with the
other practices as they were before, imagine yourself as your single, heroic, chosen deity, and
clearly, vividly imagine at your throat your chosen deity once again, the size of your thumb joint.
Direct your consciousness without forcing it, and fall asleep while envisioning that you will know
the dream-state as the dream-state. That is the second session.

If you still find it difficult to apprehend the dream-state doing that, visualize at your throat a four-
petaled10 lotus with OM11 in its centre, AH in front, NU on the right, TA in back, and RA on the left.
First direct your interest to the OM in the center then when you become sleepily dazed, focus
your awareness on the AH in front. As you are falling asleep, attend to the NU on the right. When
you are more soundly asleep, focus on the RA on the left. While sleeping, focus your interest on
OM and with anticipation of dreaming, without being interrupted by other thoughts, apprehend
the dream-state with our sleeping awareness. That is the third session.

If the seed syllables are unclear and you still do not apprehend the dream-state in that way, focus
your attention clearly and vividly on a bindu12 or light at your throat; and with the anticipation of
dreaming, fall asleep and thereby apprehend the dream-state. That is the fourth session.

Meditate by alternating among the meditative objects, and practice with a powerful sense that
daytime appearances are dreams. Even the least of practitioners will apprehend the dream-state
within one month.

At first, there will be more dreams, then they will become clearer, and then they will be appre-
hended. In the event of a frightening circumstance, it is easy to recognize, “This is a dream.” It is
difficult for it to be apprehended spontaneously, but if it is so apprehended, this is stable. If it is
not apprehended in any of those ways, there may be an infraction13 of your tantric pledges, so
apply yourself to14 going for refuge, cultivating the spirit of awakening, restoration through con-
fession15, the hundred-syllable mantra, the ganacakra offering16, avoiding contamination, and
meditating in the previous way. By so doing, the dream-state will be apprehended in just two or
three months, and eventually you will be able to apprehend it regularly.

Training in Dream Emanation and Transformation

While apprehending the dream-state, consider, “Since this is now a dream-body, it can be trans-
formed in any way.” Whatever arises in the dream, be they demonic apparitions17, monkeys,

10
Four-petaled: having four leaf-like parts of the corolla (flower); Ned.: met vier bloembladeren.
11
The third session is dependent upon knowing the Tibetan letters OM, AH, NU, TA, and RA.
12
Bindu: seed or dot
13
Infraction: infringement, violation (of a commitment or obligation)
14
… purifying practices, such as …
15
These are the pratimoksha vows, the vows of the Hinayana (basic vehicle) for ‘individual liberation’.
(Source: www.rigpawiki.org/index.php?title=Pratimoksha_vows)
16
Ganacakra offering: offering of food or other goods to Padmasambhava or other deities (source:
http://en.wikipedia.org/wiki/Ganachakra#In_Tibetan_Buddhism)
17
Apparition: ghost, spirit, manifestation, the act or instance of appearing; Ned.: verschijning, spook
people, dogs, and so on, meditatively transform them into your chosen deity. Practice multiplying
them by emanation and changing them into anything you like. That is the fifth session.

While apprehending the dream-state, by bringing forth a powerful yearning to go to Abhirati in

the east18 or the pure realm of Orgyen in the west19, you can go there and request Dharma. To
subdue demonic apparitions and so forth, practice emanating yourself as a garuda20 or Hayagriva21
or the like, and transform them in any way you wish. In addition, practice condensing many things
into one, and multiplying one thing into many. That is the sixth session.

Seeing through the dream

Apprehend the dream-state and go to the bank of a great river. Consider. “Since I am a mental-
body in a dream, there is nothing for the river to carry away.” By jumping into the river, you will
be carried away by a current of bliss and emptiness. At first, because of the clinging of self- grasp-
ing, you won't dare, but that won't happen once you have grown accustomed to it. Similarly, by
seeing through all such things as fire, precipices22, and carnivorous animals, all fears will arise as
samadhi. The critical point for all of that is training in daytime appearances and the illusory body
and powerfully anticipating the dream-state. When on the verge of sleep, it is important that you
direct your attention to whatever you are apprehending at your throat, be it your spiritual men-
tor, your chosen deity, seed syllables23, or a bindu; and it is crucial that this not be interrupted by
latent predispositions. That is the seventh session.

Dispelling Obstacles of Dreaming

Here there are four parts: (i) dispersal24 through waking, (ii) dispersal through forgetfulness, (iii)
dispersal through confusion, and (iv) dispersal through emptiness.

Dispersal through Waking

As soon as novices recognize, 'This is a dream!" they wake up25 and there is dispersal of that rec-
ognition. To dispel that, maintain your attention at the level of the heart and below, and focus
your mind on a black bindu the size of a pea, called the “syllable of darkness”, on the soles of both
feet. That will dispel it.

Dispersal through Forgetfulness

This entails apprehending the dream-state, but immediately becoming confused and letting the
dream go on as usual. To dispel that, train in the illusory body during the day, and accustom your-
self to envisioning the dream-state. Then as you are about to go to sleep, do so with the yearning,
“May I know the dream-state as the dream-state, and not become confused.” Also cultivate mind-
18
Abhirati in the east: the eastern Buddhafield or Pure Land associated with Akshobhya (one of the five
wisdom Buddha’s), who represents consciousness as an aspect of reality. (Source:
http://en.wikipedia.org/wiki/Akshobhya).
19
The pure realm of Orgyen in the west: Orgyen refers to Guru Rinpoche, Padmasambhava (source
www.rigpawiki.org/index.php?title=Orgyen). The western Buddhafield or Pure Land is associated with
Amithaba, (one of the five wisdom Buddha’s). (Source: http://en.wikipedia.org/wiki/Amitabha).
20
Garuda: a mythical bird, which is born fully grown, representing our primordial nature. (source:
www.rigpawiki.org/index.php?title=Garuda)
21
Hayagriva: a horse headed deity, the wrathful manifestation of Avalokiteshvara who symbolizes en-
lightened speech (source: www.rigpawiki.org/index.php?title=Hayagriva)
22
Precipices: steep slope, cliff; hoge rotswand.
23
Seed syllables: mantras
24
Dispersal: Ned.: verstrooing. Dispersal through: Ned.: afleiding door
25
Physical wake up: that is physically, leaving the dream-state.
fulness, thinking, “Also, when I am apprehending the dream-state, may I not become confused”.
That will dispel it.

Dispersal through Confusion

If your dreams are solely deceptive appearances of detrimental latent propensities26, your aware-
ness becomes diffused and you never recognize the dream-state at all. Therefore, during the
daytime powerfully envision dreaming and strongly emphasize illusory body. Apply yourself to
purifying obscurations, practicing fulfillment and confession, and performing the ganacakra offer-
ing. By forcefully practicing pranayama27 with the vital energies, and continuing in all this, the
problem will be dispelled.

Dispersal through Insomnia

If sleep is dispersed due to powerful anticipation28, and you become diffused as your conscious-
ness simply does not go to sleep, counter this by imagining a black bindu in the center of your
heart. Bring forth the anticipation without force and just for an instant, and by releasing your
awareness, without meditating on sleep, you will fall asleep and apprehend the dream-state.

Dispersal through Indolence29

First, due to disillusionment [with the cycle of existence] and a spirit of emergence, you may do a
little practice in retreat and so on. You may also apprehend the dream-state; but afterwards, as
you have not severed30 your craving for sensual gratification, you become caught up in idle
amusements. With a weak disposition, you become completely ordinary, and out of indolence you
wreck your spiritual practice. Having no pure vision of any of the Dharma’s and practices per-
formed by others, you judge them by your own standards and your mind slips into ruminating,
“I've done that too and I'm like this now. Others are just like me.” For that, meditate on the diffi-
culty of obtaining a human life of leisure and endowment and on death and impermanence. It is
most important that you meditate on the faults of the cycle of existence and mentally renounce
this life. By applying yourself to solitary, single-pointed practice in retreat and so on, your earlier
experiential realization will be restored, and you will again apprehend the dream-state.

Closing statements
If reverence for the spiritual mentor is absent, the dream-state will not be apprehended; if the
tantric pledges have degenerated, it will not apprehend; if there is little familiarization, it will not
be apprehended; and if critical points of the practical instructions are absent, it will not be appre-
hended. So know how to remedy those problems.

It is said that by training in this transitional process of dreaming, since the transitional processes
of reality-itself and of becoming are like the dream-state, those transitional processes will be
apprehended. Moreover, it is said that if the dream-state is apprehended seven times, the transi-
tional process (following death) will be recognized.

These are the instructions on the transitional process of dreaming called “the natural liberation of
confusion”. Samaya.

26
Propensities: egos, habits and desires; literal: inclinations, tendencies; Ned.: letterlijk: neigingen.
27
Pranayama: control of vital energy or breath (source: http://en.wikipedia.org/wiki/Pranayama)
28
Anticipation: excitement
29
Indolence: laziness; Ned.: traagheid, luiheid
30
Severed: cut off, terminated; Ned.: afbreken, afscheiden, verbreken