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VIII 2
may pervade bodies as big as the half of Bharaha, Bharaha, Jambuddīva and Samayakhetta resp.—The occurrence of the metaphorical snakes among AMG.
The residue of a sermon ? Cf. also Introduction, note 24. 2 (342a) [No dialogue.] Only the kevalin, not the imperfect monk (chaumattha) wholly discerns (jāņai pāsai) the following ten items: the fundamental entities [1] Motion, [2] Rest and [3] Space;[4] the soul not joined to a body, jīva a-sarīra-paļibaddha, [5] the [separate ?] atom, [6] sound, sadda, [7] smell, [8] wind, vāya, [9] who will be a Jina and who will not, and [10] who will attain liberation and who will not.
Cf. Țhāņa 505b.jiva a-sarira-padibaddha : siddha, Abhay. 3 (342b) a. The five kinds of knowledge (nāņa, ref. to Rāyap. 130a), the three kinds of non-knowledge (or false knowledge: annāna, ref. to Nandi 65a) and their further ramification. b. On the question whether souls (jīvā), HAMG and Siddhas, (345b) beings bound to be reborn as HAMG or to attain liberation (niraya-gaiyā ... siddha-gaiyā) and beings considered in connection with the possession or non-possession of senses, bodies, size (suhuma etc.), development (paijatta[ga] etc.), karmic destiny (niraya-bhavattha etc., also bhava-siddhiya etc.) and intellect (sanni etc.) are nāņi and annāņi, scil. which kinds of knowledge and non-knowledge they possess.
For the details see Lehre par. 78-81.
4 (348a) The ramification of the ten faculties (laddhi) in the domains of [1] knowledge (5 kinds) and non-knowledge (3 kinds), [2] belief (3 kinds, Lehre par. 169), [3] conduct (5 kinds, Lehre par. 177); [4] imperfect conduct (carittâcaritta), [5] giving (dāņa), [6] taking (lābha), [7] enjoying (bhoga) and [8] using (uvabhoga) -[4-8] without further subdivision, eg’āgāra, [9] willing (vīriya, 3 kinds: Lehre p. 182, n. 5 = Doctrine p. 288, n. 5) and (10] the senses (indiya, 5 kinds).—On the question whether beings that are or are not in possession of these laddhis are nāņi and ~ or annāni.
These faculties result from the fact that such karmans as cloud, confuse or obstruct them are annihilated, suppressed or partly annihilated and
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