大方廣佛華嚴經隨疏演義鈔 75.39

75.39

疏「四此夢事非有而有」者，《智論》云「復次夢有五種。若身中不調、若熱氣多，則夢見火，見黃見赤。若冷氣多，見水見白。若風氣多，則見飛見黑。又復所聞見事多思惟念故，或天與夢，欲令知未來事故。是五種夢，皆無實事而妄見。世人亦復如是，五道中眾生身見力因緣故，見四種我，眾色是我、色是我所、我中有色、色中有我。如色，受想行識亦復如是，四五二十。得道實智慧，覺已知無實。」釋曰：論中身見力，合上身中不調。五道眾生，亦可合前五夢。初火如地獄火塗道故，白如人善法故，黑如畜生愚癡故，多思如鬼，天與如天故。然《周禮》、《列子》皆說六夢，與此五夢有同有異。言六夢者，一正夢、二噩夢、三思夢、四寤夢、五喜夢、六懼夢。正夢謂不思慮忽然而夢，共天神與夢大同。餘五多是見聞多攝。《莊子》第二〈齊物篇〉云「莊周夢為蝴蝶，自喻適志與，不知周也。」注：蝴蝶而不知周，則與殊死不異也。然所在無不適志，則當生而係生者，必當死而戀死矣。由此觀之，知夫在生而哀死者，誤之矣。「俄然覺，則蘧蘧然周也。不知周之夢為蝴蝶歟？蝴蝶之夢為周歟？周與蝴蝶必有分矣，此之謂物化。」意云：昨日之夢，今已化矣。生死之變，豈異於此？又自周而言，蝴蝶稱覺，未必非夢，此亦可喻萬法如夢矣。又《列子》中有人，晝為主役，而夜夢為人君；主則夜夢被役，二者各有其美也。

Regarding the Commentary's statement, "Fourth, these dream events do not exist yet exist": the Mahāprajñāpāramitopadeśa says, "Furthermore, dreams are of five kinds. If the body is out of harmony and heat predominates, one dreams of fire and sees yellow and red. If cold predominates, one dreams of water and sees white. If wind predominates, one dreams of flying and sees black. Furthermore, it is because of much pondering and reflecting on things heard and seen, or because a deity gives a dream wanting one to know future events. These five kinds of dreams all lack real things yet are falsely perceived. Worldly people are also like this: through the causes and conditions of the power of the view of selfhood among sentient beings in the five destinies, they see four kinds of self: form is self, form belongs to self, self contains form, or form contains self. As with form, feeling, perception, formations, and consciousness are also like this: four times five is twenty. When one attains the true wisdom of the Path and awakens, one knows they are devoid of reality." Explanation: The power of the view of selfhood in the treatise matches the aforementioned lack of harmony in the body. Sentient beings in the five destinies can also match the preceding five dreams: the initial fire matches hell, because of its fire-paved paths; white matches the good dharmas of humans; black matches the stupidity of animals; much reflection matches hungry ghosts; and being granted by a deity matches the heavens. However, the Rites of Zhou and the Liezi both speak of six dreams, which have similarities and differences with these five dreams. The six dreams are: first, normal dreams; second, nightmares; third, reflective dreams; fourth, waking dreams; fifth, joyful dreams; and sixth, fearful dreams. Normal dreams mean dreaming suddenly without prior reflection, largely the same as dreams granted by celestial deities. The other five mostly fall under seeing and hearing. Chapter Two, 'On the Equality of Things,' of the Zhuangzi says: "Zhuang Zhou dreamed he was a butterfly, fluttering about happily as he pleased, not knowing Zhou!" Note: Being a butterfly and not knowing Zhou is no different from having died. Yet wherever one is, there is nowhere that one is not pleased; thus one who clings to life when alive will surely cling to death when dead. Viewed from this, one knows that those who grieve over death while alive are mistaken. "Suddenly he woke up, and there he was, distinctly Zhou. He did not know whether Zhou had dreamed he was a butterfly, or the butterfly was dreaming it was Zhou! Between Zhou and the butterfly there must certainly be a distinction; this is called the transformation of things." The meaning is: yesterday's dream has now transformed. How could the transitions between life and death differ from this? Furthermore, speaking from Zhou's perspective, the butterfly called it awakening, but that was not necessarily not a dream; this too can serve as a simile for all phenomena being like a dream. Furthermore, in the Liezi there was a person who was a servant to a master by day, but at night dreamed he was a ruler; the master at night dreamed of being a servant. Both had their own pleasures.