Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This short introductory fragment presents a work titled Svapnanirdeśa in Sanskrit and Rmi lam nges par bstan pa in Tibetan. The text asserts that the nature of phenomena is akin to a dream, claiming that this specific ontological perspective is consistently demonstrated across the three primary divisions of the Buddhist canon: the Vinaya, the Abhidharma, and the Sūtras. By framing the dream-like quality of existence as a definitive teaching supported by the entirety of the Buddha's traditional corpus, the text commits the reader to a view of reality characterized by lack of inherent permanence or solidity. The provided passages serve as a formal opening, establishing the textual authority and identifying the translators, Guru Vajrapāṇi and the monk Tsultrim Gyalwa, thereby situating the work within a specific lineage of translation from Indian to Tibetan sources.
Provenance
About this text
A treatise on the nature of dreams, the Svapnanirdeśa (Tibetan: rmi lam nges par bstan pa) originates from the Indian tradition and is attributed to Avadhūtipa Advayavajra and Maitrīpa. The work entered the Tibetan language through the efforts of the translators Vajrapāṇi and the monk Tsultrim Gyalwa. It is preserved in the Tengyur, specifically within volume ཝི, where it is categorized as part of the General Unexcelled Yoga Tantra Works and spans two pages. The text argues that phenomena are like a dream, a perspective it claims is clearly demonstrated across the Vinaya, the Abhidharma, and the Sūtras. By questioning whether a dream is true or false, or whether it represents a manifold or non-conceptual mind, the work enacts a philosophical inquiry into the ontological status of experience. A scholar or serious reader consults this classical Tibetan text today to examine how the dream-like quality of existence is framed as a definitive teaching supported by the broader Buddhist corpus, providing a concise exploration of the boundary between illusion and reality.
Cite thisAnuvāda, “A Teaching on [Phenomena Being Like A] Dream” (Toh 2233), machine draft, 2026.https://naxiai.com/tibetan/works/toh2233
Summary & commentary
Significance
The work is significant for its claim to synthesize the Vinaya, Abhidharma, and Sūtras under a single philosophical theme. This suggests an effort to harmonize different levels of Buddhist doctrine around the concept of the illusory nature of phenomena.
Structure
Passages
Section
Description
1-2
Introduction
Provides the title in Sanskrit and Tibetan, pays homage to the Buddha, states the central thesis regarding phenomena as dreams, and lists the translators.
Themes
The illusory nature of phenomena (1)
Canonical authority (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Teaching on [Phenomena Being Like A] Dream·
In the language of India: Svapnanirdeśa. In the language of Tibet: Rmi lam nges par bstan pa (The Definitive Teaching on Dreams). Homage to the Buddha!
The Victor, the Supreme Being, in the Vinaya, the Abhidharma, and the Sūtras, taught that phenomena are like a dream; this is clearly demonstrated here.
Is a dream true or false? Is it a manifold mind or a non-conceptual mind? Is it an illusion or something non-abiding? According to the Holy Ones, which of these is asserted?
If not realized, the dream is true; if realized, it becomes false. First, it should be known as eternal; second, it becomes annihilated. Through full awakening, conceptualization is cleared away, but the experience itself is not cleared away.
The nature that clears away the manifold mind is that which experiences intensely. The root of the momentary engagement is the destruction of all [dualities]; the various appearances that arise abide in their respective places. This very mind is asserted to be thus.
If the dream is indeed a dream, then the manifold reality of the mind is false. There is no engagement with existence or non-existence; in clarity, there is no annihilation. If a name is applied to the nameless, the name is suspected of being an illusion. A name is not appropriate for a name; a name is non-abiding.
Here, from the six, make two of them. The ground is that which is to be realized. These various [appearances] are like a dream; thus the Supreme Victor spoke. The non-abiding scripture is to be realized; since it is the jewel of all Buddhists, it is known through self-awareness and the commands of the Guru, by means of the distinctions of the scriptures.
The Definitive Teaching on Dreams, composed by the master Advayavajra, is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.