[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) › [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796) › 5.7 # 大毘盧遮那成佛經疏 5.7 大毘盧遮那成佛經疏 5.7 - **Language:** Classical Chinese ### [5.7](https://indike.org/pramana/in.bauddha.taisho.1796.5.7) 經云「夢中見僧住處」者，謂所見清淨微妙種種嚴飾，身入其中禮跪旋遶，遇諸慶善之事。園林者，謂所見滋榮殊特花果繁盛，或親自採掇，或昇踐樹抄履空而行。堂宇，謂種種花房綺疏殊異嚴好，而在於中自在受用身心適悅。樓觀，謂層臺顯敞遠覿四方，見種種勝境神情熙暢。凡如是比皆為吉祥。是中法門所表，亦如擇地中說。若與此相違，如見塔寺焚摧荒穢之類，則非善夢也。幢，謂旗幟寶幢崇高端麗而現其前，或用麾導眾人莫不從命，是建立大菩提心軌成萬行之像。蓋，謂孔雀尾等五色間錯，或在空中而蔭其上，或人授與之執以遊行，是悲願普覆之像。摩尼珠，亦謂圓明照徹，或能出生眾物給施眾人，此是淨心覺寶四攝利他之像。刀，謂瑩飾鑒徹、精剛銳利，或人授與或自執持，是慧性成就之像。悅意花，謂種種水陸生花，隨其性類有上中下，如色以鮮白為上、味以甘醇為上，皆善萌開發之兆，當以意分別之。女人是三昧像，男子是智慧像，亦取端正威德人所愛敬之類。密親，謂父母等。善友，謂傳法上人、善知識等。或見牸牛群牧乳味豐盈，或人搆之或自飲吮，皆是大悲漫荼羅醍醐上味之像。或見經夾淨白無垢，整齊嚴飾字色分明，記說種種殊勝之事，則為善相；若卷帙垢壞、字義殘缺之類，當知不善。或見諸佛親為摩頂現前記莂，以微妙音而慰喻之，或見聲聞辟支佛等，乃至住於虛空中示現無量神變，皆當隨事甄擇，識其所為因緣。諸果，謂世所希有珍奇妙果，或有人授與或從空下等，皆悉地之像。或渡河池大海，乃至自夢飲之須臾皆盡，皆為吉祥；若漂流漂溺無所拯援之類，當知不善。或聞空中有種種好聲，歌詠法音奏諸伎樂，或稱揚三寶功德，心所樂聞；或言吉祥，或言應當與汝意樂之果，如是等皆為善夢，當以上中下類而分別之。如寺宇等，則有依地在空之別。其所見人，亦有男女聖凡之異。是故經云「宜應諦分別之」。若與如前善相相違，或夢其身為狂象等所逐恐怖危急，或乘駝驢，或見可惡弊惡之人服飾弊壞，或自見身轉臥青泥糞穢之中，或諸不淨從空而墮，皆是相違相也。若是深行阿闍梨，自當於瑜伽中悉知彼所夢之事及所為因緣。弟子晨起白師時，當隨機勸發，為斷彼疑網也。若觀彼人無有成辨之理，則不應具足傅法與之，恐彼久無功効或生疑謗故也。或如瞿醯所說，為作寂災護摩，得離諸障然後召入。若見種種殊勝境界，應以法言慰喻令得歡喜。所云善住戒者，梵云謂之蘇嚩囉多，是弟子之美稱，如言佛子之類也。經中說偈亦是阿利沙，兼誦梵本彌善，亦具存之于左： > The sūtra says: 'Seeing in a dream a dwelling place for monks' means that what is seen is pure, subtle and wonderful, adorned in various ways, and one enters therein to prostrate, kneel, and circumambulate, meeting with various auspicious and felicitous matters. 'Gardens and groves' means that what is seen is flourishing and luxuriant, unique with an abundance of flowers and fruits, where one either picks them personally or climbs trees and treads through the open air. 'Halls and chambers' means various chambers with fine latticework, extraordinarily splendid and fine, wherein one freely enjoys them and is physically and mentally delighted. 'Towers and belvederes' means multi-storied terraces that are bright and spacious, looking far out toward the four quarters, seeing various supreme sights, with one's spirit happy and unconstrained. All such cases as these are auspicious. The Dharma gateways symbolized therein are also as explained under the selection of the site. If it is contrary to this—such as seeing stūpas or monasteries burned, destroyed, desolate, or defiled—then it is not a good dream. 'Banner' means that a pennant or jewel banner stands high, grand, and beautiful before one, or one uses it to direct the multitude and none fail to obey; this is the image of establishing the tracks of the great bodhicitta and accomplishing the myriad practices. 'Parasol' means interlaced with the five colors of peacock feathers and the like, either overhead in the sky shading from above, or someone confers it and one holds it as one travels; this is the image of the universally sheltering vow of compassion. 'Mani jewel' also means round, luminous, and brilliantly transparent, or able to produce various items to bestow in charity to the multitude; this is the image of the pure mind's jewel of awakening and the four means of embracing to benefit others. 'Sword' means polished and reflective, refined, hard, and sharp, either conferred by someone or held by oneself; this is the image of the accomplishment of the nature of prajñā. 'Pleasing flowers' means various flowers growing on water or land, having superior, middling, and inferior grades according to their types; for instance, pure white is superior among colors, and sweet and mellow is superior among flavors; these are all omens of the blossoming of good sprouts, which should be discerned with the mind. A woman is an image of samādhi, and a man is an image of prajñā, also taking those who are upright, dignified, and revered and loved by others. 'Close relatives' means parents and the like. 'Good friends' means the masters who transmit the Dharma, spiritual friends (kalyāṇamitra), and the like. Or seeing a herd of cows grazing with an abundance of delicious milk, and someone milks them or one drinks and sips it oneself—these are all images of the superior flavor of ghee of the mahākaruṇā-maṇḍala. Or seeing sūtra pothi quires that are pure white and stainless, neat and well adorned with characters clear in color, recording and expounding various extraordinary matters, which is an auspicious sign; if the scrolls are soiled and damaged, or the characters and meanings incomplete and truncated, know that it is not good. Or seeing the buddhas personally rub one's crown, granting a prophecy right before oneself, consoling and encouraging with subtle voices, or seeing śrāvakas, pratyekabuddhas, and so on, up to dwelling in the open sky manifesting boundless vikurvita—in all such cases one should discern according to the matter and recognize the underlying causes and conditions. 'Various fruits' means rare and wondrous fruits seldom seen in the world, either conferred by someone or descending from the sky; these are all images of siddhi. Or crossing rivers, ponds, or the great ocean, or even dreaming that one drinks it all up in an instant—these are all auspicious; if one drifts, floats, and drowns with none to rescue, know that it is not good. Or hearing various pleasant sounds in the sky, singing Dharma tones, playing various instrumental music, or praising the merits of the Three Jewels, delightful to the mind to hear; or saying 'auspicious', or saying 'one shall give you the fruit of your heart's desire'—all such as these are good dreams, which should be distinguished into superior, middling, and inferior classes. Just as with monasteries and dwellings, there is the distinction between relying on the ground or being in the sky. Among the persons seen, there is also the difference between male and female, holy and ordinary. Therefore, the sūtra says: 'One should carefully distinguish them.' If contrary to the previous good signs—such as dreaming that one's body is pursued by a mad elephant or the like, terrified in dire peril, or riding a camel or donkey, or seeing a detestable, wicked person with tattered and ruinous clothing, or seeing one's own body rolling and lying in blue mud, excrement, and filth, or various impurities falling from the sky—these are all contrary signs. If one is an ācārya of profound practice, one will naturally know completely in yoga the matters dreamed by them and their causes and conditions. When the disciple rises at dawn and reports to the master, the master should encourage and inspire them according to their capacity, cutting through their web of doubts for them. If one observes that that person has no reason to attain success, one should not fully transmit the Dharma to them, fearing that without efficacy for a long time they might give rise to doubt and slander. Or, as explained in the Guhyatantra, perform a śāntika-homa for them to become free from all obstacles, and only then invite them to enter. If they see various extraordinary states, one should console and encourage them with Dharma words to cause them to be joyful. What is called 'well abiding in the precepts' is in Sanskrit called suvrata, which is a praiseful appellation for a disciple, like saying 'child of the Buddha' and the like. The gāthā spoken in the sūtra is also an ārṣa verse; it is even better to recite it along with the Sanskrit text, which is also preserved in full below: > — English (machine translation) (machine translation) - [Previous: 5.6](https://indike.org/pramana/in.bauddha.taisho.1796.5.6) - [Next: 5.8](https://indike.org/pramana/in.bauddha.taisho.1796.5.8) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1796.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1796~en-mt.5.7) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1796.5.7](https://indike.org/pramana/in.bauddha.taisho.1796.5.7) · Pramāṇa