The Difference Between Karmic Formation in Dreams and in Waking States

The difference between being in a dream and being awake is that within a dream, there are no external phenomenal distinctions, nothing actually changes, whereas in the waking state, there are changes in external phenomena, and actions that benefit or harm others genuinely occur. Therefore, creating karma within a dream does not result in substantial and specific karmic retribution, but creating karma while awake does yield substantial and specific karmic retribution. Apart from this, the dream state and the waking state are the same—both are illusory and unreal.

Although one might give away one thousand yuan in a dream, no actual money is given, nor does any actual person receive that money. Thus, there is no genuine act of giving; only a volitional act of giving exists, a volitional act of generosity toward others, a volitional act of non-stinginess—this is the volitional action of the manas (mind faculty). If the volitional action of the manas in a dream is virtuous, it indicates that this person's inherent nature is truly good. A benevolent mind generates blessings, leading to karmic rewards and good fortune; the greater the benevolence, the greater the blessings and the corresponding karmic retribution. Giving in a dream signifies that the inherent nature of the manas is good; a good nature yields good retribution, and after death, one will be reborn in a good realm, in a place corresponding to the nature of the manas, to live out one's existence. Goodness brings good fortune; this is the karmic reward of a good inherent nature. If the inherent nature of the manas is evil, it will diminish blessings, leading to rebirth in an evil realm corresponding to the nature of the manas to undergo retribution. This is the karmic retribution for good and evil.

If one gives away one thousand yuan while awake, actual money is given away, an actual person receives that money, and there is the actual act of giving—all three factors are complete. Consequently, the karmic retribution will be fully experienced. In the future, one will receive at least a hundred thousandfold return in wealth and will also generate corresponding merit, receiving good retribution and blessings. If the manas, due to the goodness or evil of its inherent nature, directs the six consciousnesses to perform good or evil karmic actions, then in addition to the karmic retribution of the inherent nature, there is also the karmic retribution from the actions themselves. This karmic retribution is extremely specific and exacting retribution; one will inevitably reap the karmic fruits.

The difference between killing in a dream and killing while awake follows the same principle. In a dream, no actual person is killed, and there is no actual act of killing, but there is the volitional act of killing. The retribution is primarily based on this volitional act. Because the inherent nature is evil and unwholesome, it diminishes one's blessings, leading to rebirth in an evil realm corresponding to that inherent nature to undergo unwholesome retribution. Killing while awake involves an actual event, so one will reap the karmic fruit of killing; in the future, there will be retribution characterized by an evil, unwholesome inherent nature. For example, if one violates precepts after taking them, the act of violating the precepts incurs not only the offense of the inherent nature but also the karmic offense against the precepts; both are experienced together. As for those who have not taken precepts but commit evil or unwholesome deeds, although there is no offense against precepts, there is still the offense of an evil inherent nature, and they will still experience evil retribution. Committing evil deeds results in bad retribution regardless of whether one has taken precepts or not. However, upholding precepts provides a certain restraining influence on one's own mind, which is more beneficial for spiritual practice.

The manas represents the fundamental inherent nature of a sentient being. The conscious mind (mano-vijñāna) can embellish and disguise, but the manas cannot; it cannot pretend or be false, it absolutely and authentically manifests its inherent nature. In dreams, the manas is absolutely dominant; the function of the conscious mind is very weak, extremely weak, almost incapable of regulating the manas. Therefore, in dreams, one cannot fabricate or pretend; what is manifested is solely the inherent nature of the manas—it is the most authentic.