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XVI 6
awake] (cintā-sumiņa) or not (tav-vivarīya) or indistinct (avattadamsana).
b Dreams are seen only when one is half asleep (sutta-jāgara), not when one is asleep or awake.
CHA1-4G always are asleep (sutta), A5 are asleep or half asleep, only M may be either asleep or awake (jāgara) or half asleep.
d Dreams of [monks] who are closed [against karmic influx] (samvuda) are true (ahātacca); dreams of beings that are not closed (asamvuda) or only partly closed (samvudâsamvuda) may be true or not.
e Beings (HAMG) are not closed, partly closed and closed [against karmic influx) in the same way as they are asleep, half asleep and awake; ref. to C above.
There are forty-two [common] dreams (suvina) and thirty great dreams (mahā-suviņa), together seventy-two dreams (savvasuvinā).
& The fourteen great dreams the mother of a Tīrthankara and a Cakravartin sees during her pregnancy: gaya-usabha- ... jāva sihim (ref. to Jiņac. 32 seqq.); resp. seven, four and one of these are seen by the mother of a Vāsudeva, a Baladeva and a Mandaliya.
Cf. SBE XXII, pp. 231-238 and 246.
n (709b) [No dialogue.] Ten great dreams [among the 30 – 14 = 16 not mentioned under & above] were seen by Mv. at the end of the night (antima-rāiyamsi) when he still was an imperfect being (chaumattha). They are described and explained as follows: [1] a demon as [big as, Abhay.] a palmyra tree (tāla-pisāya) who holds a terrible light and is defeated (parājiya) = the destruction of the confusing (mohanijja) karman; [2] a male kokila (black or Indian cuckoo) with white (sukkila) feathers = the attainment of pure meditation (sukka-jjhāņa); [3] the same with variegated feathers = complete conversance with the twelve Angas; [4] a double string of precious stones = the preaching of the lore to laymen and monks (āgāra- and anāgāra-dhamma); [5] a herd of white cows (seya-go-vagga) = the spreading of the fourfold sangha (câu-vann'āinna sangha) of monks, nuns, laymen and laywomen; [6] a big lotus in full bloom = the proclamation
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