Viyahapannatti 10.3: Uddeśaka 3: ātmaṛddhi

At Rājagṛha, and so on, [Gautama] spoke thus:
"Venerable Sir, does a god, by his own supernatural power, cross up to four or five intervening divine abodes, and beyond that by another's power?"
"Yes, Gautama, a god, by his own supernatural power, crosses up to four or five intervening divine abodes, and beyond that by another's power. Likewise also for an Asurakumāra, with the only difference being: intervening abodes of the Asurakumāras; the rest is just the same. In this order, up to the Stanitakumāras; likewise for the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, up to: beyond that by another's power."
"Venerable Sir, could a god of little power pass through the very midst of a god of great power?"
"That meaning is not tenable."
"Venerable Sir, could a god of equal power pass through the very midst of a god of equal power?"
"That meaning is not tenable; however, [if the other is] negligent, he could pass through."
"Venerable Sir, is he able [to do so] having bewitched [him], or is he able without bewitching [him]?"
"Gautama, he is able having bewitched [him], not without bewitching [him]."
"Venerable Sir, would he pass through after having bewitched [him] first, or would he bewitch [him] after having passed through first?"
"Gautama, he would pass through after having bewitched [him] first, not bewitch [him] after having passed through first."
"Venerable Sir, could a god of great power pass through the very midst of a god of little power?"
"Yes, he could pass through."
"Venerable Sir, is he able [to do so] having bewitched [him], or is he able without bewitching [him]?"
"Gautama, he is able having bewitched [him], and also able without bewitching [him]."
"Venerable Sir, would he pass through after having bewitched [him] first, or would he bewitch [him] after having passed through first?"
"Gautama, either he would pass through after having bewitched [him] first, or he would bewitch [him] after having passed through first."
"Venerable Sir, could an Asurakumāra of little power pass through the very midst of an Asurakumāra of great power?"
"That meaning is not tenable." In this way, three statements are also to be recited for an Asurakumāra just as they were stated for a general god. In this way up to the Stanitakumāras. For the Vāṇamantaras, Jyotiṣkas, and Vaimānikas, it is just the same.
"Venerable Sir, could a god of little power pass through the very midst of a goddess of great power?"
"That meaning is not tenable."
"Venerable Sir, could a god of equal power pass through the very midst of a goddess of equal power?"
In this way, the series regarding a god and a goddess is likewise to be recited, up to a Vaimānika goddess.
"Venerable Sir, could a goddess of little power pass through the very midst of a god of great power?"
In this way, this third series is also to be recited, up to:
"Could a Vaimānika goddess of great power pass through the very midst of a Vaimānika god of little power?"
"Yes, she could pass through."
"Venerable Sir, could a goddess of little power pass through the very midst of a goddess of great power?"
"That meaning is not tenable." Likewise a goddess of equal power with a goddess of equal power; likewise also a goddess of great power with a goddess of little power. In this way, three statements are to be recited for each one, up to:
"Venerable Sir, could a Vaimānika goddess of great power pass through the very midst of a Vaimānika goddess of little power?"
"Yes, she could pass through."
"Venerable Sir, is she able [to do so] having bewitched [her], or is she able without bewitching [her]?"
"Gautama, she is able having bewitched [her], and also able without bewitching [her], likewise up to: or she would bewitch [her] after having passed through first. These are the four series.

"Venerable Sir, why does a running horse make the sound 'khu-khu'?"
"Gautama, between the heart and the liver of a running horse, there an air called karkaṭaka forms, because of which a running horse makes the sound 'khu-khu'."

"Now, Venerable Sir, [saying] 'we will sit, we will lie down, we will stand, we will sit down, we will recline'—is this expository speech? Is this speech not false?"
"Yes, Gautama, [saying] 'we will sit, we will lie down, we will stand, we will sit down, we will recline'—this speech is expository; this speech is not false."
"So it is, Venerable Sir! So it is, Venerable Sir!"

Inviting, commanding, begging, and likewise questioning, and expository,
renouncing speech, and speech conforming to desire,

uncommitted speech, and speech to be understood as committed,
speech producing doubt, explicit, and also non-explicit.