Chinese
或天与梦。欲令知未来事故。是五种梦皆无事而妄见也。众生亦尔。身见力因缘故妄计我所得。真如智觉已知无实也。文中初喻。后合喻。文有二。初明梦心妄见。谓之为实也。种种光明即身中不调。热气故。然又风气偏多所中见事多。或思惟故则梦见。饮食行至他方乃至杀数千人等。故言譬如凡夫等也。及其下二明梦觉尘无验知所见从梦心而现也。又梦见自身远行他所心缘善恶违顺等者。但于睡时身心上见更无别有。然以心随或染不觉妄念非实谓实。此义云何。如人梦中或见恶兽怨家种种逼迫惊怖之事。或复失声叫而雨泪。傍人了知恶事所逼。遂触而唤之。睡人便觉泣止声亡。若如梦所见定有别身。远行他处者。岂得此间才唤声振远闻彼。身非此忽尔而觉也。又梦见二心定为异者。其人觉已应无重缘梦所瞩尘。又不觉而觉。方名为觉二心。若别觉何所觉。又觉者觉不觉。而复不觉之外别有觉者亦可。或不自染染于心。心不随染应染。染若心不随染染自染者。则梦者常梦应无觉。我以此当知。睡梦两身虽非定一。然不是异。非定一故遂有安危不同。不是异故。所以触而便觉。今时亦然。良由生死不离涅槃。无明迷故谓为外有。诸佛菩萨愍而语之便悟。身心本来寂灭。若如凡所见定为异者。则众生永沉生死。竟无证圣之 现代汉语译本 或者天神给予梦境，想要让人知道未来将要发生的事情。这五种梦都是没有根据而虚妄产生的。 众生也是这样，因为身见（认为身体是真实存在的）的力量和因缘，虚妄地认为‘我’有所得。而真如智觉（觉悟到事物本性的智慧）已经知道这些都不是真实的。 文中先用比喻，然后将比喻与实际情况结合。文章分为两部分。第一部分说明梦中的心虚妄地见到事物，并认为那是真实的。‘种种光明’指的是身体内部不调和，热气造成的。然而，又是风气偏盛，所以梦中见到的事情多。或者因为思虑过多，所以会梦见饮食、去到其他地方，甚至杀害数千人等等。所以说‘譬如凡夫’等等。 第二部分说明梦醒后，梦中的尘境没有验证，知道所见到的都是从梦中的心显现出来的。又如梦见自己远行到其他地方，心中想着善恶、顺逆等等，这些都只是在睡觉时，在身心上显现出来的，并没有其他特别的存在。然而因为心随顺染污，不觉悟，虚妄地认为不真实的是真实的。这是什么意思呢？ 比如人在梦中，或者见到恶兽、怨家种种逼迫惊吓的事情，或者失声叫喊、流泪。旁边的人知道他被恶事所逼迫，于是触碰并呼唤他。睡觉的人便醒来，哭泣停止，声音消失。如果像梦中所见，真的有另外的身体，远行到其他地方，那么怎么可能这边才呼唤，声音就能传到很远，那边的身体突然就醒了呢？ 又如果梦中见到的两个心一定是不同的，那么这个人醒来后，应该不会再次缘于梦中所见到的尘境。而且不是在不觉悟的情况下觉悟，才叫做觉悟两个心。如果另外有觉悟，那么觉悟的是什么呢？或者觉悟者觉悟不觉悟，而且在不觉悟之外还有觉悟者也是可以的。或者不是自己染污，而是染污了心，心不随顺染污，应该染污。如果染污心不随顺染污，染污自己染污，那么做梦的人应该一直在做梦，不会醒来。我因此应当知道，睡梦中的两个身体虽然不是完全一样，但也不是不同的。不是完全一样，所以会有安危不同。不是不同，所以触碰就能醒来。现在的情况也是这样，正是因为生死不离涅槃（寂灭的境界），因为无明（对事物真相的迷惑）的迷惑，所以认为外面有。诸佛菩萨怜悯他们，告诉他们，他们就醒悟了，身心本来就是寂灭的。如果像凡夫所见，一定是不同的，那么众生将永远沉沦在生死之中，永远没有证得圣果的
English
English version Or a deity gives a dream, wanting to let people know what will happen in the future. These five kinds of dreams are all groundless and falsely produced. Sentient beings are also like this, because of the power and conditions of self-view (the belief that the body is real), they falsely believe that 'I' have something to gain. But True Suchness Wisdom-Awareness (the wisdom that realizes the true nature of things) already knows that these are not real. The text first uses a metaphor, and then combines the metaphor with the actual situation. The text is divided into two parts. The first part explains that the mind in a dream falsely sees things and believes that they are real. 'Various lights' refer to imbalances within the body, caused by heat. However, it is also because the wind element is predominant, so many things are seen in the dream. Or because of excessive thinking, one may dream of eating, going to other places, or even killing thousands of people, and so on. Therefore, it is said 'like ordinary people' and so on. The second part explains that after waking up from a dream, the dust realms in the dream have no verification, and it is known that what is seen is manifested from the mind in the dream. Also, like dreaming of oneself traveling far to other places, with thoughts of good and evil, compliance and opposition, etc., these are only manifested on the body and mind while sleeping, and there is nothing else special. However, because the mind follows defilement and is not awakened, it falsely believes that what is not real is real. What does this mean? For example, in a dream, a person may see evil beasts, enemies, and various things that oppress and frighten them, or they may cry out and shed tears. The person next to them knows that they are being oppressed by evil things, so they touch and call out to them. The sleeping person then wakes up, the crying stops, and the sound disappears. If, as seen in the dream, there really is another body traveling far to another place, then how could it be that the sound can travel far when one calls out here, and the body there suddenly wakes up? Also, if the two minds seen in the dream are definitely different, then this person should not again be conditioned by the dust realms seen in the dream after waking up. Moreover, it is not awakening in a state of non-awakening that is called awakening two minds. If there is another awakening, then what is being awakened? Or the awakener awakens the non-awakened, and there can also be an awakener outside of the non-awakened. Or it is not oneself that defiles, but defiles the mind, and the mind does not follow defilement, it should defile. If defiling the mind does not follow defilement, and defiles itself, then the dreamer should be constantly dreaming and not wake up. I should therefore know that although the two bodies in sleep and dream are not exactly the same, they are not different either. Because they are not exactly the same, there will be different safety and danger. Because they are not different, touching can wake them up. The current situation is also like this, precisely because birth and death are inseparable from Nirvana (the state of extinction), and because of the delusion of ignorance (confusion about the true nature of things), it is believed that there is something outside. The Buddhas and Bodhisattvas have compassion for them and tell them, and they awaken, the body and mind are originally quiescent. If, as seen by ordinary people, they are definitely different, then sentient beings will forever be沉沦 in birth and death, and will never attain the fruit of sainthood. --------------------------------------------------------------------------------
Chinese
期。纵令慈氏振唤能仁复晖累圣重光亦无奈之何。又论言虽复勤精进修行菩提道。若先非佛性不应得成佛。故知生死涅槃虽不是一竟无两体。不是一故生死殊寂体。无二故均平一味也。又梦所见尘余人不睹。将知并从梦心而现。今时亦然。各自缘诸尘境界互不相见。故知唯心。故论言一切分别则分别自心故言及其觉也。身光寻灭及至寻无色相也。下第二合喻。初明众生无始积习无明。望之如崖。覆盖自心。事同于彼三界宅中无明。梦里妄见诸尘。谓之为实。此正合上譬。如凡夫夜梦见身等也。故言色亦如是乃至谓呼为实也。二明无明睡。觉了知三界唯是一心。生死涅槃本性空寂。即合上及其觉也。身光寻灭等也。故言得道觉者。乃知虚妄等也。 自下广陈八喻以通观门。文中初结上色空类。收万法故言若色如是等也。下正释喻虽有八义判为两。初之四喻约依他性。显现以尘。后之四喻就分别性。究竟是无。故摄论言。幻等显依他说无显分别也。如谷向者。声依空谷向应耳闻。属诸因缘竟无自体。诸法亦然。因缘幻起究之无实。何得不空也。如芭坚者。其树无实。但有皮叶。望之似有。柝之则空。诸法亦尔。诳人耳目理观皆无。故道如芭蕉无坚也。如水中月者。以月为因。用水为缘。因缘具足遂令影现。但水无月 现代汉语译本：即使弥勒（慈氏，Maitreya，未来佛）和过去的诸佛都来呼唤，想要恢复佛法的光辉，重现圣人的光芒，也是无可奈何的。此外，《论》中说，即使勤奋精进地修行菩提道，如果先前没有佛性，也无法成佛。因此可知，生死和涅槃虽然不是完全一样，但也不是截然不同的两个实体。说它们不是完全一样，是因为生死和寂灭的本体不同；说它们不是截然不同，是因为它们在均平的真性上是一致的。又如梦中所见的尘境，其他人无法看到，由此可知一切都只是从梦心中显现。现在的情况也是如此，每个人各自缘于诸尘境界，互相不能相见，所以说一切唯心。《论》中说，一切分别都是分别自心，所以说‘及其觉也，身光寻灭及至寻无色相也’。下面第二部分是合喻。首先说明众生无始以来积累的习气和无明，看起来像悬崖一样，覆盖着自心，就像在三界宅中被无明遮蔽，在梦里虚妄地见到各种尘境，并认为它们是真实的。这正是对应上面的譬喻，如凡夫在夜晚梦见身体等。所以说‘色亦如是乃至谓呼为实也’。第二部分说明无明的睡眠，觉醒后才知道三界只是一心，生死涅槃的本性是空寂的，这对应上面的‘及其觉也，身光寻灭等也’。所以说‘得道觉者，乃知虚妄等也’。 从下面开始广泛陈述八个比喻，以贯通观门。文中首先总结上面的色空之类，收摄万法，所以说‘若色如是等也’。下面正式解释比喻，虽然有八个意义，但可以分为两类。前面的四个比喻是就依他性而言，显现以尘为基础；后面的四个比喻是就分别性而言，究竟来说是无。所以《摄论》中说，幻等显现依他性，无显现分别性。如山谷回响，声音依靠空谷，回响应声而闻，属于诸种因缘，最终没有自体。诸法也是如此，因缘幻化而起，追究起来没有真实，怎么能不空呢？如芭蕉树干，其树没有实质，只有皮和叶，看起来好像有，剥开来却是空的。诸法也是这样，迷惑人的耳目，用理智来观察都是虚无的，所以说像芭蕉一样没有坚实之处。如水中之月，以月亮为因，以水为缘，因缘具足就显现出影像，但水中并没有月亮。
English
English version: Even if Maitreya (Ci Shi, future Buddha) and the Buddhas of the past were to call out, wanting to restore the brilliance of the Dharma and reproduce the light of the sages, it would be to no avail. Furthermore, the Shastra says that even if one diligently cultivates the Bodhi path, if one did not have Buddha-nature to begin with, one cannot attain Buddhahood. Therefore, it can be known that although Samsara and Nirvana are not exactly the same, they are not two completely different entities. Saying that they are not exactly the same is because the substance of Samsara and quiescence are different; saying that they are not completely different is because they are consistent in their equal and uniform true nature. Moreover, like the dust realms seen in a dream, others cannot see them, from which it can be known that everything is merely manifested from the dream-mind. The current situation is also like this, each person is conditioned by the various dust realms, and they cannot see each other, therefore it is said that everything is only mind. The Shastra says that all discriminations are discriminations of one's own mind, therefore it says, 'And when awakened, the body's light quickly disappears and even reaches the point of having no form.' The second part below is a combined analogy. First, it explains that the accumulated habits and ignorance of sentient beings since beginningless time, look like a cliff, covering one's own mind, just like being obscured by ignorance in the house of the three realms, falsely seeing various dust realms in a dream, and thinking that they are real. This is exactly corresponding to the above metaphor, such as ordinary people dreaming of their bodies at night. Therefore, it says, 'Form is also like this, even to the point of calling it real.' The second part explains the sleep of ignorance, after awakening, one knows that the three realms are only one mind, and the nature of Samsara and Nirvana is empty and still, which corresponds to the above 'And when awakened, the body's light quickly disappears, etc.' Therefore, it says, 'Those who attain the Way and are awakened, then know that it is all illusory, etc.' From below begins a broad exposition of eight metaphors to penetrate the gate of contemplation. The text first summarizes the above categories of form and emptiness, encompassing all dharmas, therefore it says, 'If form is like this, etc.' Below is the formal explanation of the metaphors, although there are eight meanings, they can be divided into two categories. The first four metaphors are in terms of dependent nature, manifestation is based on dust; the latter four metaphors are in terms of discriminating nature, ultimately it is non-existent. Therefore, the Samgraha-shastra says that illusions, etc., manifest dependent nature, and there is no manifestation of discriminating nature. Like an echo in a valley, the sound relies on the empty valley, and the echo is heard in response to the sound, belonging to various causes and conditions, ultimately having no self-nature. All dharmas are also like this, arising from illusory causes and conditions, and upon investigation, there is no reality, how can they not be empty? Like a banana tree trunk, the tree has no substance, only skin and leaves, it looks like it exists, but when peeled open, it is empty. All dharmas are also like this, deceiving people's eyes and ears, and when observed with reason, they are all non-existent, therefore it is said to be like a banana tree, without solidity. Like the moon in the water, the moon is the cause, and the water is the condition, when the causes and conditions are complete, the image appears, but there is no moon in the water. --------------------------------------------------------------------------------