摩訶止觀 5.128

5.128

又如眠夢見百千萬事，豁寤無一，況復百千？未眠，不夢不覺，不多不一；眠力故謂多，覺力故謂少。莊周夢為蝴蝶，翾翔百年；寤知非蝶，亦非積歲。無明法法性，一心一切心，如彼昏眠。達無明即法性，一切心一心，如彼醒寤（云云）。又行安樂行人，一眠夢初發心乃至作佛坐道場、轉法輪、度眾生、入涅槃；豁寤秖是一夢事。若信三喻，則信一心，非口所宣，非情所測。此不思議境，何法不收？此境發智，何智不發？依此境發誓乃至無法愛，何誓不具？何行不滿足耶？說時如上次第；行時一心中具一切心（云云）。

Furthermore, it is like dreaming in sleep of hundreds of thousands of matters: upon sudden awakening, there is not a single one, much less hundreds of thousands. Before falling asleep, there is neither dreaming nor waking, neither many nor one. Due to the power of sleep, one regards them as many; due to the power of waking, one regards them as few. Zhuang Zhou dreamed he was a butterfly, fluttering about for a hundred years; upon waking, he knew he was not a butterfly, nor had years accumulated. The phenomenal dharmas of avidyā are dharmatā; the single mind is all minds—this is like that slumber. Realising that avidyā is itself dharmatā, and that all minds are the single mind, is like that awakening (and so forth). Furthermore, a practitioner of peaceful and joyful practice in a single sleep dreams from the initial aspiration up to becoming a Buddha, sitting in the bodhimaṇḍa, turning the wheel of the Dharma, crossing over sentient beings, and entering nirvāṇa; upon sudden awakening, it is merely the matter of a single dream. If one has faith in these three analogies, one has faith in the single mind, which cannot be expressed by the mouth nor measured by conceptual thought. What dharma does this inconceivable realm not embrace? When this realm arouses wisdom, what wisdom is not aroused? Relying on this realm to make vows up to the absence of craving for the Dharma, what vow is not complete? What practice is not fulfilled? When spoken of, it follows the sequence as above; when practiced, the single mind is complete with all minds (and so forth).