翻譯名義集 5.128

5.128

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."