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V4
of people who know, viz a kevalin, a svayambuddha (Abhay.'s explanation of tap- (scil. kevali- pakkhiya) and their male and female disciples (sāvaga and saviyā, a kevali-sāvaga being jinasya samipe yah śravaņârthi san śrņoti; see II 188 comm.) and lay followers (uvāsaga and uväsiyā). The same ten persons will reappear in IX 371a.
8 (221b) The four means of cognition (pamāna, viz nāņaguna-pamāņa), ref. to Aņuog. 2118-219a.
The four pamāṇas are: direct cognition (paccakkha), conclusion (aņumāņa), comparison (ovamma) and tradition (agama).
9 (221b) A kevalin immediately discerns [a monk's] final karman (carima-kamma) and (his] final annihilation of karman (c.-nijjarā); the imperfect, however, etc. as in ? above.
10 (221b) The Vemāņiya gods are either given to untruth and heresy (māi micchāditthi) or not (amāi sammadiţthi). Among the latter some are enjoying the first samaya of their existence (anantarovavannaga) and some are enjoying a further samaya (paramparóv.). The latter are fully developed (pajjattaga) or not (ap.). Among those that are fully developed some are attentive (uvautta) and some are not (anu.). Only Vemāņiyas that are uv. pajj. paramparóv. amāi sammad. are able to discern the kevalin's eminent (panīya) inner sense (mana) and speech (vai). **
11 (222a) From their heaven the Aņuttara gods are able to question a kevalin and they can understand his answers, because the substances grouped in their inner sense are infinite in number (tesi ņam devāņam anantão mano-davva-vaggaņão laddhāo).
The only other place in the Viy. where these maņo-davva-vaggaņāo are mentioned is XIV 71b.
12 (222b) The Aņuttara gods are uvasanta-moha, which means that the confusing karman is suppressed in them.
13 (223b) Kevalins do not discern by means of the senses (āyāna) because their knowledge and vision are unlimited and unrestrained, ref. to 1 above.
This text will be repeated in VI 105. 14 (223b) A kevalin's limbs (uvagarana) are movable (cala) because [the soul], a real dravya, possesses the activity (called]
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