法苑珠林 32.69

32.69

如發覺淨心經云。佛告彌勒菩薩言。菩薩當觀二十種眠睡諸患。何等二十。一樂睡眠者當有懶墮。二身體沈重。三膚皮不淨。四皮肉麁澁。五諸大穢濁威德薄少。六飲食不消。七體生瘡皰。八多有懈怠。九增長癡網。十智慧羸弱。十一善欲疲倦。十二當趣黑暗。十三不恭敬。十四稟質愚癡。十五多諸煩惱心向諸使。十六於善法中而不生欲。十七一切白法能令減少。十八常行驚悑之中。十九見精進者而毀辱之。二十至於大眾被他輕賤。又國王不黎先泥十夢經云。佛在世時。時有國王。名不黎先泥。夜夢十事。一夢見三瓶併兩邊瓶滿氣出。相交往來。不入中央空瓶中。二夢見馬口食尻亦食。三夢見小樹生華。四夢見小樹生菓。五夢見一人索繩人後有羊羊主食繩。六夢見狐坐於金床上於金器中食。七夢見大牛還從犢子乳。八夢見四牛從四面鳴來相趨欲鬪。當合未合不知牛處。九夢見大陂水中央濁四邊清。十夢見大谿水流正赤。王夢見是事已。即寤大悑恐亡其國及身妻子。王至明日。即召公卿大臣及諸道人曉解夢者。即言。昨夜夢見十事。寤即恐悑。意中不樂。誰能解夢。有一婆羅門言。我為王解之。恐王聞者愁憂不樂。王言。如卿所覩說之勿有所諱。婆羅門言。王夢皆惡。當取所重愛夫人太子及邊親近侍人奴婢。皆殺以祠天王。可得無他。王有臥具及著身珍寶好物。皆當燒已祠天。如是者王身可得無他。王聞夢惡愁憂不樂。即入齋房思念是事。王正夫人名摩尼。到王所問王言。何為入齋房愁憂不樂耶。我身有過於王耶。王言。汝無過於我。我自愁耳。夫人復問王言。汝莫問我。聞者令汝不樂。夫人復言。我是王身半。設有善惡。王語我。云何不相語耶。王便為夫人具說夜夢十事。夫人言。王莫愁憂如人買金磨石好醜善惡。其色自見於石上。今佛近在精舍。去國不遠。何不往問。如佛所解。王當隨之。王即勅群臣嚴駕而出到佛所。頭面佛足却坐白佛言。我昨夜夢見十事。具如前述。所夢如是。寤即恐悑。恐亡我國及身妻子。唯佛為解所夢十事。願聞教誡。佛言。王莫恐悑。夢者無他。乃為後世當來之事。非今世惡。此後世人當不畏法禁。婬泆貪利嫉妬不知厭足。少義無慈喜怒無慚愧。

As stated in the Sūtra on Awakening Pure Intention, the Buddha said to Maitreya Bodhisattva: "A bodhisattva should contemplate the twenty perils of sleep. What are the twenty? First, one who delights in sleep will have sloth. Second, one's body will be heavy. Third, one's skin will be impure. Fourth, one's skin and flesh will be coarse and rough. Fifth, the primary elements will become turgid and defiled, and one's majesty and virtue will be meager. Sixth, one's food and drink will not digest. Seventh, sores and boils will break out on one's body. Eighth, one will have much indolence. Ninth, one's net of delusion will increase. Tenth, one's wisdom will be feeble and weak. Eleventh, one's wholesome desire will be fatigued. Twelfth, one will head toward darkness. Thirteenth, one will lack reverence. Fourteenth, one's natural disposition will be foolish and ignorant. Fifteenth, one will have many afflictions, and one's mind will incline toward the underlying defilements. Sixteenth, one will not give rise to desire for wholesome dharmas. Seventeenth, all white dharmas can be made to diminish. Eighteenth, one will constantly dwell in fear and terror. Nineteenth, seeing those who are vigorous, one will slander and humiliate them. Twentieth, when among the great assembly, one will be despised and slighted by others." Furthermore, the Sūtra on the Ten Dreams of King Prasenajit states: When the Buddha was in the world, there was a king named Prasenajit. At night he dreamed of ten things. First, he dreamed that he saw three vases set side by side; the vases on the two sides were full and their vapors overflowed, pouring back and forth into each other, but not entering the empty vase in the center. Second, he dreamed of a horse eating with its mouth and also eating with its rump. Third, he dreamed of a small tree bearing blossoms. Fourth, he dreamed of a small tree bearing fruit. Fifth, he dreamed of a man twisting a rope, behind whom was a sheep, and the sheep kept eating the rope. Sixth, he dreamed of a fox sitting on a golden couch, eating from a golden vessel. Seventh, he dreamed of a large cow turning around to suckle from a calf. Eighth, he dreamed of four oxen coming bellowing from the four directions, rushing toward one another wanting to fight; just as they were about to clash, before colliding, they disappeared and their whereabouts were unknown. Ninth, he dreamed of a great pond whose center was turbid while its four sides were clear. Tenth, he dreamed of a great stream whose flowing water was bright red. Having dreamed these things, the king woke up in great terror, fearing the loss of his kingdom, his person, his wife, and his children. When morning came, the king immediately summoned his ministers, high officials, and various religious ascetics who understood and interpreted dreams. He said: "Last night I dreamed of ten things. Upon waking I was terrified and my heart was uneasy. Who can interpret my dreams?" A brāhmaṇa said: "I can interpret them for Your Majesty, but I fear that when Your Majesty hears it, you will be grieved and sorrowful." The king said: "Speak according to what you perceive; do not conceal anything." The brāhmaṇa said: "The king's dreams are all inauspicious. You must take your beloved queen, your crown prince, and your close attendants and slaves, and kill them all to sacrifice to the heavenly king; only then can you be free of harm. The bedding the king uses and the precious and fine objects worn on your person should all be burned to sacrifice to heaven. In this way, the king's person may be kept free of harm." Hearing of the inauspicious dreams, the king was grieved and troubled. He then entered the fasting chamber to ponder the matter. The king's principal consort, named Manī, came to the king's presence and asked him: "Why have you entered the fasting chamber in grief and sorrow? Have I committed some fault against Your Majesty?" The king said: "You have committed no fault against me. I am grieving on my own account." The queen asked again, and the king said: "Do not ask me; hearing it will only make you unhappy." The queen said again: "I am half of the king's body. Be it good or bad, the king should tell me. Why will you not tell me?" The king then recounted to the queen in detail the ten dreams of the night. The queen said: "Your Majesty, do not grieve. It is like a man buying gold: when rubbed upon a touchstone, whether it is inferior or fine, good or bad, its color will show of itself upon the stone. Now the Buddha is nearby in the monastery, not far from the capital. Why not go and ask him? You should follow what the Buddha explains." The king immediately commanded his ministers to prepare his chariot, went out, and arrived at the Buddha's presence. He bowed his head to the Buddha's feet, stepped back, sat down, and addressed the Buddha: "Last night I dreamed of ten things, fully as described before. Such were my dreams. Upon waking I was terrified, fearing the loss of my kingdom, my person, my wife, and my children. I pray only that the Buddha interpret the ten things dreamed; I wish to hear your instruction." The Buddha said: "Great King, do not be afraid. These dreams portend no harm [to you]; they are events of the future generations to come, not evils of the present era. The people of these future generations will not fear the prohibitions of the law; they will be licentious, covetous of gain, jealous, and know no contentment. They will have little righteousness, be devoid of compassion, prone to anger, and without shame or remorse."