[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 46.33 # 大方廣佛華嚴經疏 46.33 大方廣佛華嚴經疏 46.33 - **Language:** Classical Chinese ### [46.33](https://indike.org/pramana/in.bauddha.taisho.1735.46.33) 第六如夢忍。釋中亦三：一標法同喻。二「譬如」下正舉喻相。然開此夢義亦有五法：一所依，謂悟心，以喻本識；二所因，謂睡蓋，以喻無明習氣；三所現，謂夢相差別，以喻緣所起法；四此夢事非有而有，但心變故，非見前法；五令夢者取以為實。文中初明俱非，喻法非有；後云而示現有，喻法而有；雙辨為俱句；互奪為雙非。然此四句皆由以是夢故，謂一以是夢故，有夢事現，於夢者為有。二既言是夢，其性必虛，於無實處而見實故。然語有則全攝無而為有，言無則全攝有而為無，以非二相故，非但相有性無而已，思之。三以是夢故，必具二義，全有之無與全無之有，二門峙立不相是故，非是半有半無。四既言是夢，必是雙非，形奪俱融二相盡故。然此俱非不違雙是，以若不奪無令盡，無以為無；若不奪有令盡，無以為有。是故存亡不礙，俱泯自在，方為如夢自在法門。是故經云「世間恒如夢，智不得有無。」此之謂也。第三「菩薩」下合喻中十句。初句為總、次「無有」下別。別中，初句近上總句，略無如夢二字。於九句中，前八辨夢、後一明覺。就前八中攝為四對：初二明常無常門，體虛無變即是常義，自性無恒是無常義。次二辨真妄門，妄由著生，真由性離。次二性相門，性本一如，相現多種。後二明一異門，但是一心一而無別，隨相分別異異不同。又唯是一夢，相現多種。上之四門，各雙存互奪以為四句，思之可見。後一句明覺，即止觀門，謂要在覺時方知是夢，正夢之時不知是夢，純昏心故。設知是夢，亦未覺故。覺時了夢，知實無夢。然由夢方有覺，故辨夢覺時。若離於夢，夢覺斯絕。觀了上之多門，止不取於夢妄，如此方為了夢法門。 > Sixth is the patience \[viewing dharmas as\] like a dream. In the explanation, there are also three parts: first, indicating the dharma by matching it to the simile; second, from 'Just as...' onward, directly adducing the marks of the simile. Now, unfolding the meaning of this dream also involves five dharmas: 1. the substratum, namely the waking mind, which illustrates the fundamental consciousness (ālaya-vijñāna); 2. the cause, namely the hindrance of sleep, which illustrates the karmic impressions of ignorance; 3. that which is manifested, namely the various differing marks of the dream, which illustrates dharmas arisen from conditions; 4. the fact that this dream-affair is non-existent yet appears existent, purely through the transformation of the mind, and is not a dharma seen directly before one; 5. causing the dreamer to grasp it as real. In the text, it first clarifies that both are negated, illustrating that dharmas are non-existent; next it says that it manifests as existent, illustrating that dharmas exist; clarifying both together constitutes the proposition of both \[existent and non-existent\]; their mutual elimination constitutes the negation of both. However, these four propositions all arise because it is a dream. That is: first, because it is a dream, dream-affairs appear, which are existent for the dreamer. Second, since it is said to be a dream, its nature is necessarily empty, for reality is seen where there is no reality. Now, when speaking of existence, it completely subsumes non-existence to become existent; when speaking of non-existence, it completely subsumes existence to become non-existent, because they are not two marks—it is not merely that marks exist while the nature is non-existent; contemplate this. Third, because it is a dream, it must possess two meanings: the non-existence of complete existence and the existence of complete non-existence; the two gates stand facing each other without affirming one another, so it is not half-existent and half-non-existent. Fourth, since it is said to be a dream, it must be the negation of both, because when their contrasting forms are mutually dissolved, both marks are eliminated. Yet this negation of both does not contradict affirming both, for if one does not eliminate non-existence to the utmost, there is no way for non-existence to be non-existent; if one does not eliminate existence to the utmost, there is no way for existence to be existent. Therefore, survival and perishing do not obstruct one another, and both being extinguished is sovereign; only then is it the sovereign dharma-gate of being like a dream. Therefore the sūtra says: 'The world is constantly like a dream; wisdom apprehends neither existence nor non-existence.' This is what it means. Third, from 'Bodhisattva...' onward, in the matching with the simile, there are ten phrases. The first phrase is general; next, from 'without existence...' onward, they are specific. Among the specific ones, the first phrase stands close to the general phrase above, merely omitting the two words 'like a dream'. Among the nine phrases, the first eight distinguish the dream, and the last one clarifies awakening. As for the first eight, they are subsumed into four pairs: The first two clarify the gate of permanence and impermanence: the emptiness of essence without change is the meaning of permanence; the lack of constancy in self-nature is the meaning of impermanence. The next two distinguish the gate of true and false: the false arises from attachment; the true is due to being apart from nature. The next two are the gate of nature and marks: the nature is originally one and such; marks appear in multiple kinds. The last two clarify the gate of oneness and difference: it is merely the one mind, one and undivided; following the marks, it is differentiated into various differences. Furthermore, it is only a single dream, yet marks appear in multiple kinds. In the four gates above, each preserves both and mutually eliminates both to form four propositions; this can be seen through contemplation. The last phrase clarifies awakening, which is the gate of cessation and contemplation (śamatha-vipaśyanā). That is, one must be at the time of awakening to know that it was a dream; at the very time of dreaming, one does not know it is a dream, because the mind is purely obscured. Even if one were to know it is a dream, one has still not awakened. When awakened, one understands the dream and knows that there truly was no dream. Yet it is due to the dream that there is awakening; therefore, the time of awakening from the dream is distinguished. If one is separated from the dream, both dream and awakening cease. Contemplating and understanding the many gates above, and ceasing without grasping at the falsehood of the dream—in this way alone does one comprehend the dharma-gate of the dream. > — English (machine translation) (machine translation) - [Previous: 46.32](https://indike.org/pramana/in.bauddha.taisho.1735.46.32) - [Next: 46.34](https://indike.org/pramana/in.bauddha.taisho.1735.46.34) - [Up: 46](https://indike.org/pramana/in.bauddha.taisho.1735.46) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.46.33) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.75.44) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.46.33](https://indike.org/pramana/in.bauddha.taisho.1735.46.33) · Pramāṇa