CHAPTER 3. DREAM-LIKE-REALITY Part 7

By Quyen Ngo

Sleep and dream as metaphor

Sleep and dream have been used as metaphorical didactic device since the beginning of Buddhism. When asked what kind of being he was, the Buddha answered he was ‘awakened’ (A ii 36)[1] , implying unenlightened beings are somewhat in a state resembling that of sleep or dreaming. Enlightenment, then, in Buddhist term is to wake up from such a slumber.

This raises the question, what is the difference between the awakened and unawakened state? How different does an enlightened person sees the world compared with an unenlightened person? In what way does the world-view of an unenlightened person resemble that of sleep or dreaming?

Buddhism posits that the world of experience is less ‘real’ than most of us think. We impute permanence to phenomena and build elaborate notions of this ‘permanent’ reality. However, according to Buddhism, the world as we know it is impermanent and transitory. Phenomena, both mental and physical, are constantly changing, but we fail to realise this, we do not ‘see things as they really are’. We conceive an illusion about reality. Various similes[2] have been used in Buddhist texts to describe this illusion, including: dreams, magical illusions, echoes, reflected images, mirages, and space, moon reflected in water, a village of the Gandharvas, a shadow, and a magical creation (Conze, 1962: 222).

Dream is an effective simile for illustrating illusion in the Buddhist context, as dream imageries seem ‘real’ and captivating. Dreams are products of the mind, yet they furnish a ‘lived’ experience. The things in dreams are experienced much in the same way as we do normally in waking life, yet they are insubstantial and vanish on waking. Dreaming also provides a useful demonstration of ignorance, that we are not aware we are asleep and dreaming, and hence fully engaged in dream activities as if they were real. We might suffer being chased by demons, caught in a fire, etc., whilst we are in fact comfortably tucked up in bed. 

Different Buddhist traditions hold different perspectives on illusion and reality. Below, I will examine the philosophical basis of illusion and reality found in some main traditions, the Sthaviras (one of the descendents of which became the Theravādins), the Mahāyāna and its sub-traditions, the Mādhyamaka, and the Yogācāra. These traditions are chosen for their influential doctrinal tenets, and also, in surveying them, I hope to highlight the development in Buddhist thought over the years.
To be continued

Editor’s note:

This article  reminds us that religious wisdoms lies in distinguishing the  eternal Reality (Ultimate Truth)  from  the illusion or  impermanent unreality (Conventional Truth). When one has intuitively discerned   their distinction and inter-relationship, one is truly wise. The wisdom developed impacts enormously upon one’s character formation and moral conduct for the better of course. Anyone, empty of religious wisdom, is ignorant. Ignorance positions one at a immense disadvantage in life in all fields of endeavours and it creates human infallibilities.