Xuan Chu didn't know what the two immortals were talking about, he only listened to what they said about dreams.

Xuan Chu said: "Two immortals, you just said that there are three dreams, what is this third dream? ”

The young man in white smiled: "Hahaha, Princess Zichen is also interested in joining our topic?" ”

The fairy in red said, "Hehe, how is the princess lately?" ”

"I don't know what you're talking about, but I think you seem to be talking about all these topics......

The young man in white smiled and said: "Hehe, this third dream is, Jing Gong is sick and bedridden for more than ten days, "night dream and two days of fighting, invincible", asked Yan Zi, Yan Zi asked him to call the dreamer to interpret the dream, at the same time, Yan Zi taught the dreamer a set of explanations, saying that Jing Gong is sick, the disease belongs to the yin, the second day belongs to the yang, and one yin is not better than the two yang, indicating that Jing Gong's illness will be restrained by the two yang, so this dream means that Jing Gong's illness will be cured. After three days, Jing Gong's illness really recovered. The explanation that Yan Zi uttered through the mouth of the dreamer has the meaning of spiritual suggestion, but if there is no superstition about the dream, the suggestion will not work, so Jing Gong must be under the consciousness of the dream. ”

Xuan Chu said: "Then what does this dream mean? ”

The young man in white said with a smile: "None of the three dreams in Yan Zi's Spring and Autumn Period are in the form of a dream and a dream, but they have revealed the rational use of dreams, Yan Zi borrowed Jing Gong's dream, or persuaded him to stop the war against the Song Dynasty, or persuaded him to be gentle with the people, or encouraged him to overcome the disease, in short, Yan Zi used dreams to guide Jing Gong's behavior. However, Yan Zi's approach did not leave the form of dream occupation, and he still used it in the way of dream occupation. ”

The fairy in red seemed to have a different understanding: "This dream is to say, use the dream rationally, and this meaning is more obvious in the Warring States Policy." In the Warring States Period, the word dream is often seen, but it is mostly used in the place name "Yunmeng", and only Volume 20 records a dream:"

Chu Chu: "Can dreams also be used?" ”

The fairy in red said: "Of course, this dream is not so much a dream as a method of persuasion." Fu Tu Zhen wanted to persuade Wei Linggong to get rid of the obstacle of his favored ministers, and deliberately said that the stove king he dreamed of was Linggong, and he usually used the sun as a metaphor for the king, and he used this kind of agitation to cause a topic and achieve his purpose of persuasion. ”

Xuan Chu said: "Then according to what you say, so many good dreams in ancient times are all dreams for people to achieve their goals, not real dreams?" ”

The young man in white said with a smile: "Fei Ye, when I arrived in Zhuangzi, a new way of saying dreams appeared, which is to use "dream" and "jue" to correspond, to dream for dream confusion, and to wake up for awakening, which refers to spiritual confusion and enlightenment. This way of dreaming completely goes beyond the traditional dream theory of dreaming and occupying dreams, and is a new way of dreaming. This method was first shown in Zhuangzi's "dream" character. In terms of the scale of Zhuangzi's texts, Zhuangzi's second treatise on all things is the place where Zhuangzi first said about dreams, and Zhuangzi's way of saying dreams with dreams as a metaphor for delusion can be found in the theory of all things. ”

The fairy in red said: "There are two places in the theory of things that talk about dreams, the first is the dream of the great sage, and the other is the butterfly dream at the end of the article. Strictly speaking, the Great Sage Dream is not a dream, it is not a record of a dream, and it is not even a dream to express thoughts, the Great Sage Dream does not have the content of a dream, but a text that uses a dream as a metaphor to refer to delusion, because it contains the sentence "After eternity, once you meet the Great Sage to know its understanding", it is called the Great Sage Dream here for convenience. Let's start with this text:

Dream drinkers, but weep; Dream weepers, but hunting. Fang Qimeng, I don't know his dream. In the dream, it occupies its dream, and then it knows its dream. And there is great enlightenment, and then they know that this is their big dream, and the fool thinks he is aware of it, and he knows it secretly. "Junhu! Shepherd! "Solid! Qiu is also a dream with a woman, and it is called a woman's dream, and it is also a dream. It is also its words, and its name is paradoxical. After eternity, the one who meets the great sage and knows his understanding is also a twilight encounter. ”

Chu said: "What do you mean by this? ”

The young man in white said with a smile: "This passage comes from the theory of things, the dialogue between Chang Wuzi and Qu Quezi is a passage that Chang Wuzi said to Qu Quezi, in which "Yu" refers to Chang Wuzi, "female" refers to Qu Quezi, and "Qiu" refers to Confucius. The origin of this dialogue is that Qu Quezi asked Changwuzi to verify his disagreement with Confucius, and Qu Quezi believed that "sages are not engaged in business,...... And outside the dirt", this is the mastery of the sage, but Confucius thought that this was the boundless "words of Meng Lang", Qu Quezi wanted Changwuzi to judge which was right and wrong between him and Confucius. But Nagagoko's answer pointed to the illusion of life. Nagagoko said, "Those who dream of drinking drinkers weep when they die; Dream weepers, Dan and Tian hunt", using the different feelings of dreams and awakening as a contrast to point out the illusion of dreams. Because only when you wake up, the untruthfulness of the dream can be recognized, and if you are still in the dream, you will not have this enlightenment, but will take the dream as the truth, so Changwuzi said that Qu Quezi and Confucius each adhere to the self-righteous position of life, that is, they are still in the dream. They think that the value of their life is true, just as the dreamer thinks that the dream is real, and they are in a state of "dreaming and not knowing their dream". And he himself said that Qu Quezi and Confucius were dreaming, but in fact, they were also talking in dreams, which belonged to the nature of "dreams and dreams". ”

Xuan Chu said: "There is a word here that "occupies his dream", but the dream here is obviously not the previous dream occupation activity, because there is no dream here, and the dream is a metaphor here, so the "occupation of his dream" here is also a metaphor, a metaphor for Chang Wuzi's evaluation of Qu Quezi and Confucius's respective life positions, because Chang Wuzi said that Qu Quezi and Confucius's respective self-righteous life positions are dreams, so he called his comments on them "Zhan Meng". ”

The young man in white said with a smile: "Well, it makes sense, Changwuzi said that only after awakening can he know the unreality of dreams, so he pointed out that "and there is a great awakening, and then he knows that this is a big dream", using the big dream as a metaphor to refer to the persistence of real life and the value of life, and the great awakening metaphor refers to the illusory consciousness of life. When he talks about big dreams, dreams are no longer the meaning of experience, but have become metaphors, metaphors for the confusion and enlightenment of life. The Great Sage Dream uses dreams to express the illusory sense of life, and to express the awareness and insight into the illusory life with awakening, so the spiritual delusion referred to by the physiological dream is actually a kind of life attitude. This attitude towards life has had a profound impact on future generations, as will be discussed below. ”

Chu said, "Oops! That's what I usually think, it's like a dream......"