翻譯名義集 5.128

5.128

初、喻夢者，寢中神游也。列子分六夢：一、正夢（平居自夢），二、愕夢（驚愕而夢），三、思夢（思念而夢），四、寤夢（覺而道之而夢），五、懼夢（恐懼而夢），六、喜夢（喜悅而夢）。《周禮》占六夢之吉凶。《善見律》明四種夢：一、四大不和夢，夢見山崩飛騰虛空，或見虎狼師子賊逐；二、先見故夢，晝見白黑及男女相，夜剋夢見；三、天人與夢，若善知識，天人示善得善，若惡知識，示惡得惡；四、想心故夢，前身修福，今感吉夢。先世造罪，今感凶夢。石壁法師釋夢喻云：「如有一人（真如一心），忽然睡著（不覺無明忽起），作夢（最初業識相）見（轉識相）種種事（現識相），起心分別（六麤初智相），念念無間（二相續相）。於其違順，深生取著（三執取相），為善為惡，是親是疎（四計名字相），於善於親，則種種慧利；於惡於疎，則種種凌損（五起業相）。或有報恩受樂，或有報怨受苦（六業計苦相）。忽然覺來，上事都遣（覺唯心故，佛如夢覺，如蓮華開）。」《釋籤》辨夢三觀云：「如於夢中，修因得果，夢事宛然，即假也。求夢不可得，即空也。夢之心性，即中也。」《止觀》云：「若體知心性非真、非假，息緣真假之心，名之為正。諦觀心性非空、非假，而不壞空假之法。若能如是照了，則於心性通達中道，圓照三諦。」

First, the metaphor of the dream: it is the wandering of the spirit during sleep. Liezi divides dreams into six: first, ordinary dreams (dreams in normal life); second, startled dreams (dreams from fright); third, thought dreams (dreams from thinking); fourth, waking dreams (dreams from speaking of things while awake); fifth, fearful dreams (dreams from terror); sixth, joyful dreams (dreams from joy). The Rites of Zhou divines the good and bad fortune of the six dreams. The Sudarśanavinaya explains four kinds of dreams: first, dreams from disharmony of the four elements, dreaming of mountains crumbling, flying through empty space, or being chased by tigers, wolves, lions, and bandits; second, dreams from previous sights, seeing black and white, male and female forms by day, and definitely dreaming of them at night; third, dreams given by devas: if by a good friend, devas show good and one receives good; if by an evil friend, they show evil and one receives evil; fourth, dreams from mental dispositions: having cultivated merit in a past life, one is moved now to auspicious dreams; having created transgressions in a past life, one is moved now to ominous dreams. Master Shibai explained the dream metaphor, saying: "Suppose there is a person (the One Mind of suchness), who suddenly falls asleep (unawareness and ignorance suddenly arise), has a dream (the aspect of the initial karmic consciousness), sees (the aspect of the transforming consciousness) various things (the aspect of the appearing consciousness), produces a mind of discrimination (the aspect of intellect, the first of the six coarse aspects), without interruption from moment to moment (the second, the aspect of continuity). Toward what is agreeable or disagreeable, deep grasping arises (the third, the aspect of grasping attachment), deciding what is good or bad, who is intimate or distant (the fourth, the aspect of reckoning names), toward the good and intimate, various benefits are given; toward the bad and distant, various insults and injuries are done (the fifth, the aspect of initiating karma). Some repay kindness and experience pleasure, while some take revenge and experience suffering (the sixth, the aspect of suffering bound to karma). Suddenly waking up, the above affairs are all dispelled (because awakening is mind only; the Buddha is like waking from a dream, like a lotus blossoming)." Shiqian discerns the three contemplations of a dream, saying: "Cultivating causes and attaining results as if in a dream, while the dream affairs are clearly apparent, is the provisional. Seeking the dream and being unable to find it is emptiness. The mental nature of the dream is the middle." Zhiguan says: "If one directly realizes that the nature of mind is neither real nor provisional, and puts to rest the mind that grasps conditions as real or provisional, this is called being correct. Clearly contemplating the nature of mind as neither empty nor provisional, yet not destroying the dharmas of emptiness and the provisional—if one can illuminate and understand in this way, one penetrates the Middle Way regarding the nature of mind, and completely illuminates the three truths."