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Bhagavati Sūtra Bk. 9 Ch. 31
विसंजोएइ अणंतेहिं मणुस्सभवग्गहहितो अप्पाणं विसंजोएइ अणतेहि देवभवग्गहणोहितो अप्पाणं विसंजोएइ। जाओ वि य से इमाओ रइयतिरिक्खजोणियमण स्सदेवगइणामाओ चत्तारि उत्तरपयडीओ तासिं च णं उबग्गहिए अगताणबंधी कोहमाणमायालोभे खवेइ अणं-खवेइत्ता अपच्चक्खाणकसाए कोहमाणमायालोभे खवेइ अपच्चखवेइत्ता पच्चक्खाणावरण कोहमाणमायालोभे खवेइ पच्चखवेइत्ता संजलणकोहमाणमायालोभे खवेइ संजखवेइत्ता पंचविहं णाणावरणिज्ज णवविहं दरिसणावरणिज्ज पंचविहं अंतराइयं तालमत्थाकडं च णं मोहणिज्ज कटु कम्मरयविकिरणकरं अपुव्वकरणं अणुपविट्ठस्स अणंते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुण्णे केवलवरणाणदंसणे समुप्पण्णे।
A. 38. Gautama ! They are wholesome, not unwholesome.
With the widening of his wholesome conduct, this man (with avadhi knowledge) liberates himself with the help of his ever widening wholesome conduct, from an infinite number of births in the hells, in the world of animals, in the world of men and in the heavens, exhausts. his infinitely binding anger, pride, attachment and greed inherent in the nature of these four existences and even other natures, exhausts unrenounced anger, pride, attachment and greed, then exhausts anger, pride, attachment and greed obstructing renunciation, and thereafter exhausts the burning (shortlived) anger, pride, attachment and greed. Then he exhausts five types of karma enshrouding knowledge, nine enshrouding faith, five causing obstruction and turning karma causing delusion into what looks like a headless palm, whereon shines his supreme knowledge and faith which is infinite, unprecedented, unobstructed, uncovered, full and complete, which was so long lost in the welter of karma dust,
प्रश्न ३९–से णं भंते ! केवलिपण्णत्तं धम्म आघवेज्ज वा पण्णवेज्ज वा परूवेज्ज वा ?
Q. 39. Bhante! Does he enunciate, assert and establish the Law, which is usually due from the omniscient ?
