Buddhist view of dreams

 


This is a Buddhist opinion about dreams. Not only humans, animals also need sleep. Even the trees sleep. Not only living beings but also non-living machines-formulas, vehicles need sleep and rest. The nature of sleep is different from each other. There are animals that sleep during the day and sleep at night and animals that sleep intermittently.


One day a certain god met the Buddha and asked a question like this: “Blessed ones, there is a smouldering ember in the night where the noon burns. What is it?" The Buddha's answer to this question, which was like a riddle, was that the thoughts of the body, which are active during the day, are active at night. A person's daytime activity turns into dreams and acts at night. It is like burning in the afternoon and smoking in the night.


According to Abhidharma, the doors that open to the mind of the person who has fallen asleep, the eyes, ears, nose etc. of the five senses called 'Panchadvaravajjana Sith' do not work. But the mind is awake. Dreams appear because the mind is awake during sleep. That is, 'psychosis' occurs.


If a lamp is lit before the eyes of a sleeping person, if a sound is made near the ear, if something fragrant is placed near the nose, if something tasty is placed in the mouth (tongue), if something is touched to the body, the Panchadvaravajna mind will not be activated; The mind is open to it. That is, a psychotic mind is active. Accordingly, it responds immediately to external stimuli. Actions based on these Panchadvaravajna do not result in karma or karmic consequences.


There is no merit or demerit karmic reward for actions performed in a dream. Lord Buddha and Arhats do not dream because they are Vitaraghi. Mahadeva Thera of the Maha Sanghika sect, which was against the Theravada tradition, declared that "Arahats are a group of lusts, and therefore they dream, and some Arahats wander in the divine worlds in their dreams and engage in lust with angels."


This is the opinion of the Maha Sanghika sect about Arhats. Theravada Buddhists accept that the arahats do not dream, that he takes what he sees and hears what he hears, and does not react to what he hears and sees, thus "the lotus leaf does not absorb the water that has fallen into the lotus." It is accepted that Rahats do not dream because they live without absorption in the mind.


Therefore, it should be understood that Arhats are not of a nature that burns in the afternoon and smokes at night. Some of us say we don't dream. It is not really true. As soon as they fall asleep, they fall into a deep sleep and dream throughout the night, but say they are not dreaming because they do not remember it. We can only remember a limited amount of the dreams we see. Likewise, not every dream can convey any prophecy.


There was a group of intelligent people who told and explained the results of dreams. In modern times, the results of dreams are heard through audio-visual media. Lord Buddha has said that it is inappropriate for the monks to show the results of their dreams. However, this does not mean that there is no truth in dreams. The reason for this imposition is that the purpose of the monk is far away due to wasting time on secret things like showing results.


Not every dream we see is a prophecy. Few dreams are predictable. Because: There are many different reasons that affect the vision of dreams. Buddhism states that there are four types of dreams: Dhatukhobha dreams Anubhutapubba dreams Devotopasanhara dreams Pubbanimitta dreams.


The first dream here, 'Dhatukhobha dreams', are dreams that appear due to the burning of dhatu. Dhatukhobha dreams are dreams that appear through physical and mental changes due to the imbalance of Vata, pithe, and Phlegm in Eastern medicine. These three doshas are caused by cold, heat and odd foods.


The second type of dream is 'anubhutapubba dream', the reason for this dream is the experience one has had before. When a particular experience is experienced, due to frequent recollection or recollection of it, that experience circulating in the mind is reflected in a dream during sleep. Due to these conditions, it is inappropriate to make predictions and expect rewards from these dreams.


Thirdly, the 'dewathopasanhara dream' is affected by God's intervention. Good gods respect righteous people; Worship serves. In case of calamity, the gods foretell the coming calamity to the person in advance and show it in a dream as a hint to find a way out of it. In the same way, the angry gods show bad dreams to the ungodly. As a warning. Dreams that appear like this are called dewathopasanhara dreams.


The fourth dream is 'pubbanimittha dream'. These dreams indicate that the results of the previous good and bad deeds of the person will bear fruit in the future. It is possible to analyse these dreams very carefully and look at them rationally and judge them. These dreams are portentous dreams.


If you also want a good night's sleep, it is important to go to sleep without lustful thoughts and with compassion. The Buddha has clearly preached in the Metta Sutta that one who goes to sleep with compassion in this way will not have dangerous dreams, will fall asleep soundly, and wake up soundly. A sound sleep does not require sleeping pills or other drugs. Take it into your heart to grow the compassion that leads to the good of this world and the hereafter. Because it is essential for healthy sleep to live a healthy life.




Post a Comment

0 Comments