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[103c] There is no reality in a dream but nevertheless we believe in the reality of the things seen in a dream. After waking up, we recognize the falsity of the dream and we smile at ourselves. In the same way, the person deep in the sleep of the fetters (蝉补峁儁辞箩补苍补苍颈诲谤补) clings (补产丑颈苍颈惫颈艣补迟别) to the things that do not exist; but when he has found the Path, at the moment of enlightenment, he understands that there is no reality and laughs at himself. This is why it is said: like in a dream.

Moreover, by the power of sleep (苍颈诲谤腻产补濒补), the dreamer sees something there where there is nothing. In the same way, by the power of the sleep of ignorance (补惫颈诲测腻苍颈诲谤腻), a person believes in the existence of all kinds of things that do not exist, e.g., 鈥榤e鈥� and 鈥榤ine鈥� (腻迟尘腻迟尘墨测补), male and female, etc.

Moreover, in a dream, we enjoy ourselves although there is nothing enjoyable there; we are irritated although there is nothing irritating there; we are frightened although there is nothing to be afraid of there. In the same way, beings of the threefold world (迟谤补颈诲丑腻迟耻办补蝉补迟迟惫补), in the sleep of ignorance, are irritated although there is nothing irritating, enjoy themselves although there is nothing enjoyable, and frightened although there is nothing to be afraid of.

Finally, there are five types of dreams: i) In the case of physical unbalance (办腻测补惫补颈峁�a尘测补), when the hot vapors predominate, one dreams a lot, one sees fire (tejas), yellow (辫墨迟补) and red (lohita) ; ii) when the cold vapors predominate, one sees especially water (ap-) and white (补惫补诲腻迟补); iii) when the windy vapors predominate, one sees particularly flights [of birds] and black (办峁涐梗峁嘺); iv) when one has thought a lot [during the day] and reflected well on what one has seen and heard (诲峁涐梗峁璦艣谤耻迟补), one sees all of that again in dream; v) finally, the gods send dreams to teach about future events. These five types of dreams are all without reality; they are false visions. 鈥� It is the same for people [who are awake]: beings who are in the five destinies (gati) see the 腻迟尘补苍 in four ways because of their material visions:

i) the form aggregate (谤奴辫补蝉办补苍诲丑补) is the 腻迟尘补苍; ii) form (谤奴辫补) belongs to the self, to the 鈥榤e鈥� (腻迟尘墨测补); iii) in the 腻迟尘补苍, there is 谤奴辫补. iv) in 谤奴辫补, there is 腻迟尘补苍.

What they say here about 谤奴辫补 they also apply to feeling (惫别诲补苍腻), perception (蝉补峁僯帽腻), the formations (蝉补峁僺办腻谤补) and consciousness (惫颈箩帽腻苍补): this makes 4 x 5 = 20 ways [of considering 腻迟尘补苍]. But when they have found the Path and true wisdom has awakened them, they know that [this so-called 腻迟尘补苍] has no reality.

Question. 鈥� You should not say that the dream has no reality. Why? Because every mind depends on causes and conditions (hetupratyaya) in order to be produced and, in the dream, consciousness (惫颈箩帽腻苍补) has all sorts of conditions (pratyaya). Without these conditions, how could consciousness arise?

Answer. 鈥� It鈥檚 nothing of the sort: in dream, we see something although we should not see it. We see, for example, a human head (尘补苍耻峁�y补艣颈谤补蝉) with horns (惫颈峁Ｄ佱箛补) or dead bodies flying through space (腻办腻艣补). Actually, people do not have horns and dead bodies do not fly. Thus the dream has no reality.

Question. 鈥� But human heads really exist and in addition, horns also exist; it is by a mental confusion (cittamoha) that we see a human head with horns. There really is space (腻办腻艣补) and there really are beings that fly; it is by mental confusion that we see dead bodies that fly. It is not on account of that that the dream has no reality.

Answer. 鈥� Even though there are truly human heads and even though there are truly horns, a human head with horns is nothing but a false vision.

Question. 鈥� The universe (濒辞办补诲丑腻迟耻) is vast and, in the course of previous lifetimes (辫奴谤惫补箩补苍尘补), the causes and conditions [that determine these consciousnesses] have been varied. There may be strange lands (诲别艣腻苍迟补谤补) where the heads of people grow horns, where the people have but one hand or one foot, or where they are but one foot tall, or where they have nine heads. What is strange about humans having horns?

Answer. 鈥� It is possible that in other lands people may have horns; but in a dream, one sees only what one knows in this very land where 鈥榩eople with horns鈥� do not occur.

Moreover, some see in dreams the limits of space (腻办腻艣补) or the limits of the directions (诲颈艣) [104a] and of time (办腻濒补). How are such things true? In what place could space, directions and time be absent? This is why in a dream we see as existent things that do not exist.

You were asking how consciousness could be produced in the absence of conditions (pratyaya). Even though the conditions [consisting of] the five sense objects were lacking, the conditions [necessary for the production] of dharmas (dharmapratyaya) arise by the efficacy (产补濒补辫谤补惫峁泃迟颈) of thinking (尘补苍补蝉颈办腻谤补) and of the mind. If somebody tells you about a man with two heads, this statement would produce [in you] a concept (蝉补峁僯帽腻) and, in a dream, you will see as existent that which does not exist. It is the same for the dharmas: they are non-existent and nevertheless they are seen (诲峁涐梗峁璦), heard (艣谤耻迟补) and cognized (惫颈箩帽腻迟补). A stanza says:

All dharmas
Are like
A dream, a magic show
A city of the gandharvas.

This is why the bodhisattvas believe that dharmas are like a dream.