Costos de reacondicionar térmicamente viviendas

Third, in terms of the instructions for the visions in the night time, there exist three considerations, namely,

The integrating of sleep with the Clear Light,

2. The modes for the arising of both the defects and the virtuous qualities from that, and

3.

Apprehending the essential point which is fixating on the A.

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C3.1. Integrating Sleep with the Clear Light

With regard to the first (among these considerations, that is to say, the integrating of sleep with the Clear Light), it is said according to the sNyan-rgyud chen-mo, "With reference to the Bardo of the Dream State, the instruction is that the inter-weaving together of the karmic traces is like the central current of a river." [120]

Because it is expounded (in that way), with regard to practice (lag­ len), on top of a comfortable seat and a thick cushion, one assumes the position of the sleeping lion (seng-ge'i nyal stabs), where the right side of the body is laid below and with the thumb, index, middle, and ring fingers, one obstructs the openings (of the various orifices) and thereby one obstructs (and closes) the doors for the vital winds and the gateways of the channels of the kleshas, or emotional defilements, on the right side. [121]

Then one should think happily that one's seat (or mattress is supported on) a lion, an elephant, a horse, a dragon, and a garuda, and that one's pillow is the sun and the moon. Then one expels the poisons with the three exhaustions of the inner breathing. The Rigpa that resides inside the central channel is clearly visible as a ball of threads of light just about the size of a peacock's egg (located in) the navel of the throat center (ag-sho 'khor-lo). One should not emanate the masses of thoughts that think about the past or which speculate upon the future. One should close the eyes. [122]

Then, with regard to that, because one falls asleep without disturbances, for the individual of superior capacity, all of the delusory visions (or manifestations) of the dream state will arise as Clear Light (visions). Furthermore, when going to sleep, one will retain the nectar of memory (or mindfulness and thereby recognize the dream to be a dream) and one will never become separated from pious practices (dge-sbyor) (by sleep or unconsciousness). Because they meditate as above, these above practitioners will uninterruptedly see visions of the Clear light. All of them, becoming aware of their own dreams (as being dreams), will cut off the current of all their ordinary (dreams) instantly and pious activities will come to increase more at night (in their dreams) than during the daytime. At night, these pious activities will come forth increasingly. But even by day, the profit from this becomes greater and greater. Also, at that time, without deciding from memory, it is very important to practice with diligence. Finally, on occasion

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after occasion, when one is dreaming, one comes to recognize them as being dreams. Practice will come forth (spontaneously) just as a memory. Because one purifies oneself, and having gone into increasing this more and more, one will come in the end to recognize them very well. At that time, one should make the effort (as described).

C3.2. Recognizing Dreams as Dreams

Second, in general, there exist a number of causes for not recognizing dreams (as dreams), [124] namely, (1) not having devotion (flourishing) within one's mind-stream, (2) or not producing within oneself a certain and sure knowledge with regard to the instructions. (3) By means of diligence (alone), one may not be capable of striving for it. (4) The mind-stream may be stirred up with discursive thoughts. As for these four, because they represent faults or defects of the mind, they should be renounced.

Then again, (1) the elements (of the body) may not be balanced because of eating certain foods. (2) Or one may feel very tired from engaging in strenuous labor (or other physical activities to excess). (3) Or again, sexual desires and lustful thoughts with regard to males and females. (4) Or the strength of the elements (of the body) have become old (and weak). In terms of these four: Because there exist such defects of the body, one should stay (quietly in bed) and on occasion after occasion at the beginning, one should fixate (the mind) only a little. And at the time when for the most part, one is not fixating, one gradually falls into sleep. And at the time when one has not directly awakened, one trains with the essential points of the body and with the previous visualization. One causes these masses of thoughts not to go elsewhere, (but to dissolve) and so one falls asleep. One may do this at such times as the evening, the very early morning, and even in the daytime. Consequently, all visions (or appearances) in the present, even though they manifest, they will appear only as dreams. Even though they may seem to exist, they will be dreams. Even though they may exist, one thinks the thought that they are only dreams without real activities such as being karmic traces and so on.

Then in the middle, (sometimes) there is grasping at memories. On those occasions when (dreams) arise as half as many and are not remembered, one should fixate on any that do. And with regard to that, one should remember the practice. It is very important to become habitual in this and act with diligence.

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Finally, at the time of integrating sleep with the Clear Light, because there may come forth experiences and other psychic phenomena (or apparitions) from non-human spirits, their modes of arising as visions that are seen, originate in whatever ways, but one should become familiar with them as self-manifestations that are like illusions. Therefore, one's thoughts should not be allowed to become delighted, cheerful, nor conceited.

At the end, one's dreams will become dissolved into the vast expanse of space and one's awareness will attain independence (and its own power) and the memories that cause movements (of thought) will cease to lead one anywhere. [ By merely thinking that every thing is located higher or lower, or is good or bad, any visions (or dreams) like that are (immediately) transformed. Because (these visions or dreams) are indeed pure self-manifestations, one is able now to transform them at any time, anywhere into anything. They come to arise into manifestation according to these transformations. Even the delusory visions (or appearances experienced in) the Bardo can be interrupted (and transformed) in this way. Eventually all appearances go into reverse, even the flesh reverts and the hair reverts, and one is no longer afraid of the Bardo of Dying or of rebirth. At that time, others also, all diverse visions, become forcefully purified in terms of the condition of dreaming. By carrying on along this path, one dispatches them directly. One integrates defeat and victory, laziness and strenuous conduct. Thereafter it will be easy to transform karmic traces by means of the Awareness in dreams. [

126]

_{At that time,}

whatever one does in terms of pious activities there will be (produced clairvoyant powers) nine times more than at present and they will develop greatly.

C3.3. Fixating on the White A

With regard to the third, even though one practices in whatever manner, if one does not recognize them (dreams), but falls asleep contentedly like above, in terms of fixation on the visualization.

[127]

one should control a little the

'Phar-rtsa

_{channels of enjoyment (on the}

sides of the neck), and having obstructed the visions (or appearances) of one's own mind-stream (by pressing on these channels for too long), one will feel strange and because there exists the danger of not remembering, awareness should be controlled very much. And then

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one relaxes the channels just a little. Even though one does not awaken

In document Entregable 4: Informe (página 91-96)