Viyahapannatti 25.5.893-895

"Of how many kinds, Venerable Sir, are modes taught?"
"Gautama, modes are taught to be of two kinds, namely: jīva-modes and non-jīva-modes. The section on modes is to be recited in full, just as in the Prajñāpanā."

"Is an āvalikā, Venerable Sir, numerable samayas, innumerable samayas, or infinite samayas?"
"Gautama, it is not numerable samayas, it is innumerable samayas, and not infinite samayas."
"Is an āṇāpāṇu, Venerable Sir, numerable?" "Just the same."
"Is a stoka, Venerable Sir, numerable?" "Just the same." So also for a lava, for a muhūrta; so also for a day-and-night; so for a fortnight, a month, a season, an ayana, a year, a yuga, a century, a millennium, a hundred thousand years, a pūrvāṅga, a pūrva, a truṭitāṅga, a truṭita, an aḍaḍāṅga, an aḍaḍa, an avavāṅga, an avava, a hūhūyāṅga, a hūhūya, an utpalāṅga, an utpala, a padmāṅga, a padma, a nalināṅga, a nalina, an acchanipūrāṅga, an acchanipūra, an ayutāṅga, an ayuta, a nayutāṅga, a nayuta, a prayutāṅga, a prayuta, a cūlikāṅga, a cūlikā, a śīrṣaprahelikāṅga, a śīrṣaprahelikā, a palyopama, a sāgaropama, an avasarpiṇī; so also an utsarpiṇī.
"Is a pudgala-parivarta, Venerable Sir, numerable samayas—[the question as above]?"
"Gautama, it is not numerable samayas, it is not innumerable samayas; it is infinite samayas. So also past time, future time, and all time."
"Are āvalikās, Venerable Sir, numerable samayas—[the question as above]?"
"Gautama, they are not numerable samayas; they are sometimes innumerable samayas, sometimes infinite samayas."
"Are āṇāpāṇus, Venerable Sir, numerable samayas?" "Just the same."
"Are stokas, Venerable Sir, numerable samayas?" "Just the same." In this way down to avasarpiṇīs.
"Are pudgala-parivartas, Venerable Sir, numerable samayas—[the question as above]?"
"Gautama, they are not numerable samayas, they are not innumerable samayas; they are infinite samayas."
"Is an āṇāpāṇu, Venerable Sir, numerable āvalikās—[the question as above]?"
"Gautama, it is numerable āvalikās, not innumerable āvalikās, not infinite āvalikās. So also for a stoka. In this way down to śīrṣaprahelikā.
"Is a palyopama, Venerable Sir, numerable āvalikās—[the question as above]?"
"Gautama, it is not numerable āvalikās; it is innumerable āvalikās, not infinite āvalikās. So also for a sāgaropama. So also an avasarpiṇī, an utsarpiṇī."
"A pudgala-parivarta—[the question as above]?"
"Gautama, it is not numerable āvalikās, not innumerable āvalikās; it is infinite āvalikās. In this way down to all time."
"Are āṇāpāṇus, Venerable Sir, numerable āvalikās—[the question as above]?"
"Gautama, they are sometimes numerable āvalikās, sometimes innumerable, sometimes infinite. In this way down to śīrṣaprahelikās."
"Palyopamas—[the question as above]?"
"Gautama, they are not numerable āvalikās; they are sometimes innumerable āvalikās, sometimes infinite āvalikās. In this way down to utsarpiṇīs."
"Pudgala-parivartas—[the question as above]?"
"Gautama, they are not numerable āvalikās, not innumerable āvalikās; they are infinite āvalikās."
"Is a stoka, Venerable Sir, numerable āṇāpāṇus, or innumerable?" As the explanation for an āvalikā was given, so also for āṇāpāṇus entirely. Thus by this method it should be stated down to śīrṣaprahelikā.
"Is a sāgaropama, Venerable Sir, numerable palyopamas—[the question as above]?"
"Gautama, it is numerable palyopamas, not innumerable palyopamas, not infinite palyopamas. So also an avasarpiṇī, an utsarpiṇī."
"A pudgala-parivarta—[the question as above]?"
"Gautama, it is not numerable palyopamas, not innumerable palyopamas; it is infinite palyopamas. In this way down to all time."
"Are sāgaropamas, Venerable Sir, numerable palyopamas—[the question as above]?"
"Gautama, they are sometimes numerable palyopamas, sometimes innumerable palyopamas, sometimes infinite palyopamas. In this way down to an avasarpiṇī and an utsarpiṇī."
"Pudgala-parivartas—[the question as above]?" "Gautama, they are not numerable palyopamas, not innumerable palyopamas; they are infinite palyopamas."
"Is an avasarpiṇī, Venerable Sir, numerable sāgaropamas?" As is the statement of a palyopama, so also of a sāgaropama.
"Is a pudgala-parivarta, Venerable Sir, numerable avasarpiṇī-utsarpiṇīs—[the question as above]?"
"Gautama, it is not numerable avasarpiṇī-utsarpiṇīs, not innumerable avasarpiṇī-utsarpiṇīs; it is infinite avasarpiṇī-utsarpiṇīs. In this way down to all time."
"Are pudgala-parivartas, Venerable Sir, numerable avasarpiṇī-utsarpiṇīs—[the question as above]?"
"Gautama, they are not numerable avasarpiṇī-utsarpiṇīs, not innumerable avasarpiṇī-utsarpiṇīs; they are infinite avasarpiṇī-utsarpiṇīs."
"Is past time, Venerable Sir, numerable pudgala-parivartas—[the question as above]?"
"Gautama, it is not numerable pudgala-parivartas, not innumerable pudgala-parivartas; it is infinite pudgala-parivartas. So also future time; so also all time."

"Venerable Sir, is future time numerable past times, innumerable past times, or infinite past times?"
"Gautama, it is not numerable past times, not innumerable past times, and not infinite past times. Future time is one samaya more than past time, and past time is one samaya less than future time."
"Venerable Sir, is all time numerable past times?"—the question.
"Gautama, it is not numerable past times, not innumerable past times, and not infinite past times. All time is slightly more than twice past time, and past time is slightly less than half of all time."
"Venerable Sir, is all time numerable future times?"—the question.
"Gautama, it is not numerable future times, not innumerable future times, and not infinite future times.
All time is slightly less than twice future time, and future time is slightly more than half of all time."