法苑珠林 32.61

32.61

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.