Muchū Setsumu
Presentation
Muchû setsumu (夢中説夢), "Speaking of a Dream Within a Dream," is the twenty-seventh chapter of the Shôbôgenzô, composed by Dôgen on the twenty-first day of the ninth month of 1242 at Kôshô-hôrin temple in Uji. The title comes from a classical Buddhist expression, often used to denounce illusory or redundant speech, but which Dôgen turns around to make it the very activity of buddhas and patriarchs. The text relies mainly on a passage from the Lotus Sutra (chapter "Parables") where the Buddha describes a "good dream": it features the aspiration for awakening, practice under the bodhi tree, the attainment of enlightenment, and the preaching of the Dharma for innumerable kalpas, all concluding with entry into nirvana. For Dôgen, this account is not a mere parable or allegory of the path; he asserts that "becoming in a dream" is the authentic truth of the Dharma, that awakening and dream are originally one and identical, and that the realization of buddhas necessarily occurs "within the dream."
The chapter unfolds this vision through several famous images and phrases. Dôgen radically reinterprets the Chan expression "adding a head on top of a head" (頭上安頭), usually understood as a critique of the useless superimposition of concepts. For him, this "head" is not that of an individual, nor even that of the buddha Vairocana, but "the head of the hundred grasses," that is, the manifest reality of each phenomenon. "Adding a head on the head" thus becomes the authentic activity of buddhas, where each thing is already complete and supreme. He associates this idea with that of the dream: "speaking of a dream within a dream" is the very place where the assembly and the land of buddhas abide. He also evokes "the rootless tree," "the land without shadow or light," and "the valley that does not answer when called" as expressions of this dreamlike reality that fully manifests and accomplishes itself.
Dôgen insists that this perspective is not relativism or a devaluation of experience. The dream is not "like" a dream; it is ultimate reality. Thus, practice and awakening, karma and its fruit, unfold within this framework. He cites an ancient buddha (likely Yakusan Igen) declaring: "Today, for you, I speak of a dream within a dream; the buddhas of the three times also speak of a dream within a dream; the six patriarchs also speak of a dream within a dream." The chapter concludes with a call not to slander the Buddha's Dharma by reducing it to a mere allegory, and to recognize that the Way of the Tathâgata manifests instantaneously precisely in this teaching of the "dream within the dream," which is both the treasury of the teachings and the liberating activity of all buddhas.
The Way in which all buddhas and all ancestors appear and flourish is not the old nest of conventional discourse, for it is before any sign or trace. Because of this, there is the merit of "buddha-ancestor," "beyond buddha," and so on. Since it is not bound by time, the "long-lived one" or "life-giver" is neither long nor distant, neither suddenly ceasing nor abiding. It must lie far beyond the measurements of the ordinary world. The turning of the dharma-wheel is also the rule before any sign or trace. For this reason, "great merit is unrewarded" is the model for a thousand ages. This is speaking of a dream within a dream.
Because it is seeing verification within verification, it is speaking of a dream within a dream. This place of speaking of a dream within a dream is the buddha-ancestor land, the buddha-ancestor assembly. The buddha-land, the buddha-assembly, the ancestral Way, the ancestral seat—verification upon verification, speaking of a dream within a dream. While meeting this Way-speaking and this discourse, one must not say it is not a buddha-assembly; this is the buddha turning the dharma-wheel.
This dharma-wheel, because it is the ten directions and eight dimensions, manifests the great ocean, Mount Sumeru, lands, and all dharmas. This is precisely speaking of a dream within a dream before all dreams. The dewdrops pervading the world are a dream; this dream is precisely the clearly luminous hundred grasses. It is the true and proper that one tries to grasp; it is the true and proper that is multifarious and chaotic. At this time, it is speaking of grass within the dream-grass, speaking of grass, and so on. When one studies this, roots, stems, branches, leaves, flowers, fruits, light, and color are all the great dream.
One must not mistakenly think it is "dream-like." Therefore, a person who intends not to learn the buddha-way, while meeting this speaking of a dream within a dream, might think they are speaking of pointlessly disturbing the dream-grass that neither exists nor does not exist, and might think they are adding confusion to confusion. It is not so. Even if it is called confusion within confusion, one must diligently practice and study the path of discourse that speaks of confusion upon confusion, the path that penetrates the heavens.
Speaking of a dream within a dream is all buddhas; all buddhas are wind, rain, water, and fire. One receives and upholds this name, one receives and upholds that name. Speaking of a dream within a dream is the ancient buddha. "Riding this precious vehicle, one goes straight to the place of enlightenment." "Going straight to the place of enlightenment" is within "riding this precious vehicle." The dream-curved and the dream-straight, holding fast and letting go, one displays freedom. The dharma-wheel of just this state—sometimes it turns the great dharma-wheel realm, which is immeasurable and boundless.
Sometimes it turns even within a single mote of dust; within the dust, the message is unceasing. In this principle, wherever this state turns the dharma, enemies laugh and nod. Every place, because it turns the dharma of this state, turns in freedom. Therefore, the entire earth is all the dharma-wheel without beginning, leaping forth directly. The entire world is all the unmistakable cause and effect; it is the unsurpassed of all buddhas. Know that the transforming activity and the storehouse of teachings of all buddhas are both established and dwell without beginning.
Do not seek a beginning in coming and going. "All go from here"; "all come from here." Therefore, planting vines and entwining with vines is the nature and characteristics of unsurpassed bodhi. Just as bodhi is without beginning, sentient beings are without beginning, unsurpassed. Though the cage and basket are without beginning, liberation is without beginning. The kōan manifest—"releasing you with thirty blows"—this is the manifest speaking of a dream within a dream. Thus, the rootless tree, the land of no yin-yang, the valley that does not echo—this is precisely the manifest speaking of a dream within a dream.
This is not the realm of humans and gods; it is not the measurement of ordinary people. Who would doubt or cling to the bodhi that is a dream? Since it is not within the jurisdiction of doubting and clinging, who would recognize and cling? Since it is not within the sphere of recognizing and clinging. This unsurpassed bodhi, because it is unsurpassed bodhi, is called a dream. There is a dream within; there is dream-speaking; there is speaking of a dream; there is being within a dream.
If there were no being within a dream, there would be no speaking of a dream; if there were no speaking of a dream, there would be no being within a dream; if there were no speaking of a dream, there would be no buddhas; if there were no being within a dream, no buddhas would appear in the world and turn the wonderful dharma-wheel. That dharma-wheel is "only buddha with buddha"; it is speaking of a dream within a dream. It is only that within speaking of a dream within a dream there are all buddhas and all ancestors of the unsurpassed bodhi assembly. Furthermore, the matter beyond the dharma-body is precisely speaking of a dream within a dream.
Here there is the reverent meeting of "only buddha with buddha." One must not begrudge one's head, eyes, marrow, brain, flesh, body, hands, or feet; because they are not begrudged, "the one who sells gold must be the one who buys gold" is called "the mystery of mysteries," called "the wonder of wonders," called "the verification of verifications," also called "putting a head on top of a head." This is precisely the conduct and practice of buddha-ancestors.
When one studies this, speaking of "head," one thinks only of the crown of a person. One does not further think of the crown of Vairocana, how much less does one think of the clearly luminous hundred grass-tops? One does not know the head-specter. Since ancient times, the phrase "putting a head on top of a head" has been transmitted. Fools, hearing this, think it is words admonishing against superfluous dharmas. If one were to say it cannot be, how could there be "putting a head on top of a head"?—this is the common custom of the world. Truly, is that not a mistake? Speaking and manifesting—there is no difference in how ordinary people and sages use them.
Therefore, that both ordinary people and sages are speaking of a dream within a dream should be born yesterday and should grow today. Know that yesterday's speaking of a dream within a dream recognized speaking of a dream within a dream as speaking of a dream within a dream. The present speaking of a dream within a dream studies speaking of a dream within a dream as speaking of a dream within a dream; this is precisely the joyful celebration of encountering buddha.
It is lamentable—though the buddha-ancestors' clearly luminous hundred-grass dream is clearer than a hundred thousand suns and moons, it is unseen by the blind from birth. It is pitiful—the so-called "head" in "putting a head on top of a head" is precisely the hundred-grass head, the thousand-kind head, the ten-thousand-aspect head, the whole-body head. The entire world has never hidden its head; it is the head of the entire ten-direction world. It is the phrase that hits the head; it is the top of the hundred-foot pole. One should study and investigate that "putting" and "on top of" and "head" are all heads.
Thus, "all buddhas and the anuttarā-samyak-saṃbodhi of all buddhas all come forth from this sutra" is also the speaking of a dream within a dream that has put a head on top of a head. This sutra, precisely in speaking of a dream within a dream, causes all buddhas of anuttarā-saṃbodhi to appear and flourish. The buddhas of bodhi further explain this sutra; it is the determined speaking of a dream within a dream. Because the dream-cause is not dark, the dream-effect is not obscure.
It is precisely that one blow hits a thousand times, hits ten thousand times; a thousand blows, ten thousand blows hit once, hit half a time. Because it is like this, know that there is speaking of a dream within a dream that is this state, there is speaking of a dream within a dream that is this person, there is speaking of a dream within a dream that is not this state, there is speaking of a dream within a dream that is not this person. The principle that has been known and come is clear and evident. The so-called all-day-long speaking of a dream within a dream is precisely speaking of a dream within a dream.
Therefore, an ancient buddha said, "I now, for your sake, speak of a dream within a dream; the buddhas of the three times also speak of a dream within a dream; the six generations of ancestors also speak of a dream within a dream." This Way should be clarified and studied. The so-called holding up a flower and blinking is precisely speaking of a dream within a dream; bowing and obtaining the marrow is precisely speaking of a dream within a dream. Generally, speaking even one phrase, not understanding, not knowing—is speaking of a dream within a dream.
Because the thousand hands and thousand eyes—"why use so many?"—therefore, the merit of seeing form and seeing sound, hearing form and hearing sound is fully possessed. There is the manifest-body speaking of a dream within a dream; there is the speaking of a dream, the storehouse of teachings speaking of a dream within a dream. It is the holding fast and letting go speaking of a dream within a dream. Direct pointing is speaking of a dream; precise hitting is speaking of a dream. Whether holding fast or letting go, one should study the ordinary steelyard. When one learns it, inevitably the eye, the weight, and the mechanism appear, and speaking of a dream within a dream comes forth.
If one does not discuss the weight, if one does not reach level, there is no manifest level. In attaining level, one sees level. Where level is already attained, it does not depend on the thing, does not depend on the steelyard, does not depend on the mechanism. Though it is hung in emptiness, if one does not attain level, one should study and investigate that one does not see level.
There is the speaking of a dream within a dream that, as if hanging itself in emptiness, takes up things and lets them play and transform in emptiness. In emptiness, level manifests its body; level is the great Way of the steelyard. Hanging emptiness, hiding things—even if it is emptiness, even if it is form, there is the speaking of a dream within a dream that meets level. There is no saying it is not the liberation speaking of a dream within a dream. The dream is the entire great earth; the entire great earth is level. Therefore, the inexhaustible turning of the head and brain is precisely the faithful acceptance and practice of verifying a dream within a dream.
The Buddha Śākyamuni says, “The bodies of all buddhas are golden-colored, adorned with the marks of a hundred blessings. When hearing the dharma and expounding it for others, they always have this auspicious dream. Also, in a dream they become a king, renounce palaces, attendants, and the supreme five desires, and proceed to the place of practice. Abiding beneath the bodhi tree, they take their seat on the lion throne. Seeking the Way for more than seven days, they attain the wisdom of all buddhas. Having accomplished the unsurpassable Way, they rise and turn the dharma wheel. Expounding the dharma for the fourfold assembly, they pass through thousands of myriads of koṭis of kalpas.
Expounding the wondrous dharma without outflows, they liberate immeasurable beings. Later they will enter nirvāṇa, like smoke exhausted and a lamp extinguished. If in the evil age to come one expounds this foremost dharma, that person will gain great benefit, as with the merits described above.” Now, studying and practicing this buddha’s teaching, we should thoroughly investigate the buddha assemblies of all buddhas. This is not a mere analogy.
The wondrous dharma of all buddhas is precisely buddha alone together with buddha; therefore, all dharmas of dreaming and waking are equally the true aspect. Within waking there are arousing the mind, practice, bodhi, and nirvāṇa. Within dreaming there are arousing the mind, practice, bodhi, and nirvāṇa. Dreaming and waking are each the true aspect; they are neither large nor small, neither superior nor inferior. Yet, observing the ancient and modern understanding of the sequence of “also in a dream they become a king” and so on, people mistakenly think that through the power of “expounding this foremost dharma,” the night dream becomes like this.
To grasp it in this way is not yet to comprehend the buddha’s teaching. Dreaming and waking are originally one suchness; they are the true aspect. Even if the buddhadharma were an analogy, it would be the true aspect. Since it is not an analogy, “in a dream they become” is the true reality of the buddhadharma. The Buddha Śākyamuni and all buddhas and ancestors all arouse the mind, practice, and attain complete perfect awakening within a dream.
Therefore, the entire buddha way of the present Sahā world is precisely “in a dream they become.” “Seven days” refers to the measure of attaining buddha wisdom. “Turning the dharma wheel” and “liberating beings,” already said to pass through thousands of myriads of koṭis of kalpas, cannot be traced within the message of dreaming. “The bodies of all buddhas are golden-colored, adorned with the marks of a hundred blessings. When hearing the dharma and expounding it for others, they always have this auspicious dream”—this clearly reveals and attests that the auspicious dream is all buddhas. There is the constant presence of the tathāgata way; it is not merely a dream of a hundred years.
“Expounding for others” is the manifest body; “hearing the dharma” is hearing sound with the eye, hearing sound with the mind, hearing sound in the old nest, hearing sound before the empty kalpa. “The bodies of all buddhas are golden-colored, adorned with the marks of a hundred blessings”—that the auspicious dream is the bodies of all buddhas, this is directly until now without further doubt.
Although there is a principle that the buddha transformation does not cease in the waking state, the principle of the manifest realization of buddhas and ancestors is necessarily “in a dream they become,” within a dream. You should study and practice without slandering the buddhadharma. When you study and practice without slandering the buddhadharma, the present tathāgata way immediately manifests in realization.
Translated from classical Japanese based on the text established by the SAT database (Shinshū Taishōzō Taikei Database), University of Tokyo. Shōbōgenzō, fascicle 27. Eihei Dōgen Zenji (1200–1253).