法苑珠林 32.61

32.61

原是一心積為三界。癡流慢墮昏滯沈沒。欲討其際難測其本。所以遠自無始至於今身。生死輪轉塵轢莫之比。明闇遞來薪火不能譬。逝水非駛器月難保。且夫盛衰之道與時交搆。睡夢之途因心而動。動由內識境由外熏。緣熏好醜夢通三性。若宿有善惡則夢有吉凶。此為有記。若習無善惡汎覩平事。此為無記。若晝緣青黃。夢想還同。此為想夢。若見升沈水火交侵。此為病夢。雖夢通三性。然有報無報。欲知斯事如下經說。

Originating from the single mind, [delusions] accumulate into the three realms (tridhātu). In the currents of ignorance and sluggish pride, one is muddled, hindered, and submerged. If one wishes to trace their boundary, it is difficult to fathom their source. Thus, from the far-off beginningless past down to this present body, the wheel of saṃsāra rolls on, unmatched even by the crushing of dust; light and darkness alternate, beyond the comparison of fuel and fire. Rushing water is not swift [enough by comparison], and the moon in a vessel is hard to preserve. Furthermore, the ways of flourishing and decline interact with the seasons; the paths of sleep and dreams are activated by the mind. Movement arises from internal consciousness; objects are perfumed by the external. Dependent on perfuming, good and bad [conditions cause] dreams to encompass the three natures. If one has past wholesome or unwholesome deeds, then dreams portend good or ill fortune; these are termed 'determinate' (having karmic retribution). If through habit there is neither wholesomeness nor unwholesomeness and one casually observes ordinary affairs, these are termed 'indeterminate'. If by day one pays attention to blue or yellow, and dream-thoughts correspond to them, these are termed 'conceptual dreams'. If one sees rising and sinking, or the mutual encroachment of water and fire, these are termed 'illness dreams'. Although dreams encompass the three natures, some yield karmic retribution while others do not. If one wishes to know these matters, they are as expounded in the sūtras below.