大方廣佛華嚴經隨疏演義鈔 75.39

75.39

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.