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411.Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. 72.As to the explanation of the knowledge of passing away and reappearance of beings, [here is the text: “He directs, he inclines, his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds: ‘These worthy beings who were ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of kamma due to wrong view, have, on the breakup of the body, after death, appeared in a state of loss, in an unhappy destiny, in perdition in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of kamma due to right view, have, on the breakup of the body, after death, appeared in a happy destiny, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds” (D I 82). Herein,] to the knowledge of the passing away and reappearance: cutūpapātañāṇāya= cutiyā ca upapāte ca ñāṇāya (resolution of compound);
Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. [the meaning is,] for the kind of knowledge by means of which beings’ passing away and reappearance is known; for knowledge of the divine eye, is what is meant.
Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. He directs, he inclines his mind: he both directs and inclines preliminary-work consciousness.
Soti so katacittābhinīhāro bhikkhu. He is the bhikkhu who does the directing of his mind.
Dibbenātiādīsu pana dibbasadisattā dibbaṃ. 73.But as regards with the divine eye, etc., it is divine because of its similarity to the divine;
Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. for deities have as divine eye the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections.
Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. And this eye, consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine.
Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. Also it is “divine” because it is obtained by means of divine abiding, and because it has divine abiding as its support.
Ālokapariggahena mahājutikattāpi dibbaṃ. And it is “divine” because it greatly illuminates by discerning light.
Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. And it is “divine” because it has a great range through seeing visible objects that are behind walls, and so on.
Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ. All that should be understood according to the science of grammar.
Dassanaṭṭhena cakkhu. It is an eye in the sense of seeing.
Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Also it is an eye since it is like an eye in its performance of an eye’s function.
Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. It is purified since it is a cause of purification of view, owing to seeing passing away and reappearance.
Yo hi cutimattameva passati, na upapātaṃ. 74. One who sees only passing away and not reappearance
So ucchedadiṭṭhiṃ gaṇhāti. assumes the annihilation view;
Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. and one who sees only reappearance and not passing away assumes the view that a new being appears.
Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. But since one who sees both outstrips that twofold [false] view,
Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. that vision of his is therefore a cause for purification of view.
Ubhayampi cetaṃ buddhaputtā passanti. And the Buddhas’ sons see both of these.
Tena vuttaṃ "cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha"nti. Hence it was said above: [424] “It is ‘purified’ since it is a cause of purification of view, owing to seeing passing away and reappearance.”
Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. 75. It surpasses the human in the seeing of visible objects by surpassing the human environment. Or it can be understood that it surpasses the human in surpassing the human fleshly eye.
Tena dibbena cakkhunā visuddhena atikkantamānusakena. With that divine eye, which is purified and superhuman,
Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. he sees beings, he watches beings as men do with the fleshly eye.
Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. 76.Passing away and reappearing: he cannot see them with the divine eye actually at the death moment of reappearance.17 Comm. NT: 17.
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Ye pana āsannacutikā idāni cavissanti, te cavamānā. But it is those who, being on the verge of death, will die now that are intended as “passing away”
Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. and those who have taken rebirth-linking and have just reappeared that are intended by “reappearing.”
Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti. What is pointed out is that he sees them as such passing away and reappearing.
Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. 77. Inferior: despised, disdained, looked down upon, scorned, on account of birth, clan, wealth, etc., because of reaping the outcome of delusion.
Paṇīteti amohanissandayuttattā tabbiparīte. Superior: the opposite of that because of reaping the outcome of non-delusion.
Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Fair: having a desirable, agreeable, pleasing appearance because of reaping the outcome of non-hate.
Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. Ugly: having undesirable, disagreeable, unpleasing appearance because of reaping the outcome of hate;
Anabhirūpe virūpetipi attho. unsightly, ill-favoured, is the meaning.
Sugateti sugatigate. Happy in their destiny: gone to a happy destiny;
Alobhanissandayuttattā vā aḍḍhe mahaddhane. or rich, very wealthy, because of reaping the outcome of non-greed.
Duggateti duggatigate. Unhappy in their destiny: gone to an unhappy destiny;
Lobhanissandayuttattā vā dalidde appannapāne. or poor with little food and drink because of reaping the outcome of greed.
Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. 78.Faring according to their deeds: moving on in accordance with whatever deeds (kamma) may have been accumulated.
Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Herein, the function of the divine eye is described by the first expressions beginning with “passing away.”
Iminā pana padena yathākammupagañāṇakiccaṃ. But the function of knowledge of faring according to deeds is described by this last expression.
Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. 79.The order in which that knowledge arises is this. Here a bhikkhu extends light downwards in the direction of hell, and he sees beings in hell undergoing great suffering.
Taṃ dassanaṃ dibbacakkhukiccameva. That vision is only the divine eye’s function.
So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī"ti. He gives it attention in this way, “After doing what deeds do these beings undergo this suffering?
Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. ” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.”
Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Likewise he extends light upwards in the direction of the [sensual-sphere] divine world, and he sees beings in the Nandana Grove, the Missaka Grove, the Phārusaka Grove, etc., enjoying great good fortune.
Tampi dassanaṃ dibbacakkhukiccameva. That vision also is only the divine eye’s function.
So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī"ti. He gives attention to it in this way, “After doing what deeds do these beings enjoy this good fortune?
Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. ” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.”
Idaṃ yathākammupagañāṇaṃ nāma. This is what is called knowledge of faring according to deeds.
Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. 80.There is no special preliminary work for this. And as in this case, so too in the case of knowledge of the future;
Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. for these have the divine eye as their basis and their success is dependent on that of the divine eye.
Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. 81.As to ill-conducted in body, etc., it is bad conduct (duṭṭhu caritaṃ), or it is corrupted conduct (duṭṭhaṃ caritaṃ) because it is rotten with defilements, thus it is ill-conduct (duccarita).
Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. The ill-conduct comes about by means of the body, or the ill-conduct has arisen due to the body, thus it is ill-conduct in body; so too with the rest.
Samannāgatāti samaṅgībhūtā. Ill-conducted is endowed with ill-conduct.
Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. 82.Revilers of Noble Ones: being desirous of harm for Noble Ones consisting of Buddhas, Paccekabuddhas, and disciples, and also of householders who are stream-enterers, they revile them with the worst accusations or with denial of their special qualities (see Ud 44 and MN 12); they abuse and upbraid them, is what is meant.
Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. 83. Herein, it should be understood that when they say, “They have no asceticism, they are not ascetics,” they revile them with the worst accusation;
Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. and when they say, “They have no jhāna or liberation or path of fruition, etc.,” they revile them with denial of their special qualities.
So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. And whether done knowingly or unknowingly it is in either case reviling of Noble Ones;
Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. it is weighty kamma resembling that of immediate result, and it is an obstacle both to heaven and to the path. But it is remediable.
Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ. 84.The following story should be understood in order to make this clear.
Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. An elder and a young bhikkhu, it seems, wandered for alms in a certain village.
Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. At the first house they got only a spoonful of hot gruel.
Therassa ca kucchivāto rujjhati. The elder’s stomach was paining him with wind.
So cintesi "ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī"ti. He thought, “This gruel is good for me; I shall drink it before it gets cold.”
So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. People brought a wooden stool to the doorstep, and he sat down and drank it.
Itaro taṃ jigucchanto "atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī"ti āha. The other was disgusted and remarked, “The old man has let his hunger get the better of him and has done what he should be ashamed to do.”
Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha "atthi te, āvuso, imasmiṃ sāsane patiṭṭhā"ti? The elder wandered for alms, and on returning to the monastery he asked the young bhikkhu, “Have you any footing in this Dispensation, friend?
Āma, bhante, sotāpanno ahanti. ”— “Yes, venerable sir, I am a stream-enterer.”
Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. —“Then, friend, do not try for the higher paths;
Khīṇāsavo tayā upavaditoti. one whose cankers are destroyed has been reviled by you.”
So taṃ khamāpesi. The young bhikkhu asked for the elder’s forgiveness
Tenassa taṃ kammaṃ pākatikaṃ ahosi. and was thereby restored to his former state.
Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā "ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī"ti khamāpetabbo. 85.So one who reviles a Noble One, even if he is one himself, should go to him; if he himself is senior, [426] he should sit down in the squatting position and get his forgiveness in this way, “I have said such and such to the venerable one; may he forgive me.”
Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā "ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā"ti khamāpetabbo. If he himself is junior, he should pay homage, and sitting in the squatting position and holding out his hand palms together, he should get his forgiveness in this way, “I have said such and such to you, venerable sir; forgive me.”
Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo. If the other has gone away, he should get his forgiveness either by going to him himself or by sending someone such as a co-resident.
Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā"ti vatvā khamāpetabbaṃ. 86.If he can neither go nor send, he should go to the bhikkhus who live in that monastery, and, sitting down in the squatting position if they are junior, or acting in the way already described if they are senior, he should get forgiveness by saying, “Venerable sirs, I have said such and such to the venerable one named so and so; may that venerable one forgive me.”
Sammukhā akhamantepi etadeva kattabbaṃ. And this should also be done when he fails to get forgiveness in his presence.
Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī"ti vattabbaṃ. 87.If it is a bhikkhu who wanders alone and it cannot be discovered where he is living or where he has gone, he should go to a wise bhikkhu and say, “Venerable sir, I have said such and such to the venerable one named so and so. When I remember it, I am remorseful. What shall I do? ”
So vakkhati "tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā"ti. He should be told, “Think no more about it; the elder forgives you. Set your mind at rest.”
Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. Then he should extend his hands palms together in the direction taken by the Noble One and say, “Forgive me.”
Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. 88.If the Noble One has attained the final Nibbāna, he should go to the place where the bed is, on which he attained the final Nibbāna, and should go as far as the charnel ground to ask forgiveness.
Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti. When this has been done, there is no obstruction either to heaven or to the path. He becomes as he was before.
Micchādiṭṭhikāti viparītadassanā. 89. Wrong in their views: having distorted vision.
Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Acquirers of kamma due to wrong view: those who have kamma of the various kinds acquired through wrong view, and also those who incite others to bodily kamma, etc., rooted in wrong view.
Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. And here, though reviling of Noble Ones has already been included by the mention of verbal misconduct, and though wrong view has already been included by the mention of mental misconduct, it may be understood, nevertheless, that the two are mentioned again in order to emphasize their great reprehensibility.
Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. 90.Reviling Noble Ones is greatly reprehensible because of its resemblance to kamma with immediate result.
Vuttampi cetaṃ "seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye"ti (ma. ni. 1.149). For this is said: “Sāriputta, just as a bhikkhu possessing virtuous conduct, concentration and understanding could here and now attain final knowledge, so it is in this case, I say; if he does not abandon such talk and such thoughts and renounce such views, he will find himself in hell as surely as if he had been carried off and put there” (M I 71).18 [427] Comm. NT: 18. In rendering yathābhataṃ here in this very idiomatic passage M-a II 32 has been consulted.
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Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. And there is nothing more reprehensible than wrong view,
Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. according as it is said: “Bhikkhus, I do not see any one thing so reprehensible as wrong view” (A I 33).
Micchādiṭṭhiparamāni, bhikkhave, vajjānī"ti (a. ni. 1.310).
Kāyassa bhedāti upādiṇṇakkhandhapariccāgā. 91. On the breakup of the body: on the giving up of the clung-to aggregates.
Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. After death: in the taking up of the aggregates generated next after that.
Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Or alternatively, on the breakup of the body is on the interruption of the life faculty,
Parammaraṇāti cuticittato uddhaṃ. and after death is beyond the death consciousness.
Apāyanti evamādi sabbaṃ nirayavevacanameva. 92.A state of loss and the rest are all only synonyms for hell.
Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Hell is a state of loss (apāya) because it is removed (apeta) from the reason (aya)19 known as merit, which is the cause of [attaining] heaven and deliverance; or because of the absence (abhāva) of any origin (āya) of pleasures. Comm. NT: 19. For the word aya see XVI.17.
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Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. The destiny (gati, going), the refuge, of suffering (dukkha) is the unhappy destiny (duggati); or the destiny (gati) produced by kamma that is corrupted (duṭṭha) by much hate (dosa) is an unhappy destiny (duggati).
Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. Those who commit wrongdoings, being separated out (vivasa) fall (nipatanti) in here, thus it is perdition (vinipāta);
Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. or alternatively, when they are destroyed (vinassanto), they fall (patanti) in here, all their limbs being broken up, thus it is perdition (vinipāta).
Natthi ettha assādasaññito ayoti nirayo. There is no reason (aya) reckoned as satisfying here, thus it is hell (niraya).
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. 93.Or alternatively, the animal generation is indicated by the mention of states of loss;
Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. for the animal generation is a state of loss because it is removed from the happy destiny; but it is not an unhappy destiny because it allows the existence of royal nāgas (serpents), who are greatly honoured.
Duggatiggahaṇena pettivisayaṃ. The realm of ghosts is indicated by the mention of the unhappy destiny;
So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. for that is both a state of loss and an unhappy destiny because it is removed from the happy destiny and because it is the destiny of suffering;
Na tu vinipāto asurasadisaṃ avinipatitattā. but it is not perdition because it is not a state of perdition such as that of the asura demons.
Vinipātaggahaṇena asurakāyaṃ. The race of asura demons is indicated by the mention of perdition;
So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. for that is both a state of loss and an unhappy destiny in the way already described, and it is called “perdition” (deprivation) from all opportunities.
Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti. Hell itself in the various aspects of Avīci, etc., is indicated by the mention of hell.
Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Have … appeared: have gone to; have been reborn there, is the intention.
Vuttavipariyāyena sukkapakkho veditabbo. 94.The bright side should be understood in the opposite way.
Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. But there is this difference. Here the mention of the happy destiny includes the human destiny,
Saggaggahaṇena devagatiyeva. and only the divine destiny is included by the mention of heavenly.
Tattha sundarā gatīti sugati. Herein, a good (sundara) destiny (gati) is a happy destiny (sugati).
Rūpādīhi visayehi suṭṭhu aggoti saggo. It is the very highest (suṭṭhu aggo) in such things as the objective fields comprising visible objects, etc., thus it is heavenly (sagga).
So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. All that is a world (loka) in the sense of crumbling and disintegrating (lujjana-palujjana). This is the word meaning.
"Iti dibbena cakkhunā"tiādi sabbaṃ nigamanavacanaṃ. Thus with the divine eye, etc., is all a summing-up phrase;
Evaṃ dibbena cakkhunā - pe - passatīti ayamettha saṅkhepattho. the meaning here in brief is this: so with the divine eye … he sees.
412.Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā "tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa"nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. 95. Now, a clansman who is a beginner and wants to see in this way should make sure that the jhāna, which has a kasiṇa as its object and is the basis for direct-knowledge, is made in all ways susceptible of his guidance. Then one of these three kasiṇas, that is to say, the fire kasiṇa, white kasiṇa, [428] or light kasiṇa, should be brought to the neighbourhood [of the arising of divine-eye knowledge].
Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. He should make this access jhāna his resort and stop there to extend [the kasiṇa];
Na tattha appanā uppādetabbāti adhippāyo. the intention is that absorption should not be aroused here;
Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. for if he does induce absorption, the [kasiṇa] will become the support for basic jhāna, but not for the [direct-knowledge] preliminary work.
Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. The light kasiṇa is the best of the three.
Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. So either that, or one of the others, should be worked up in the way stated in the Description of the Kasiṇas, and it should be stopped at the level of access and extended there.
Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo. And the method for extending it should be understood in the way already described there too.
Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. It is only what is visible within the area to which the kasiṇa has been extended that can be seen.
Rūpagataṃ passato panassa parikammassa vāro atikkamati. 96. However, while he is seeing what is visible, the turn of the preliminary work runs out.
Tato āloko antaradhāyati. Thereupon the light disappears.
Tasmiṃ antarahite rūpagatampi na dissati. When that has disappeared, he no longer sees what is visible (cf. M III 158).
Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. Then he should again and again attain the basic jhāna, emerge and pervade with light.
Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. In this way the light gradually gets consolidated till at length it remains in whatever sized area has been delimited by him in this way, “Let there be light here.”
Divasampi nisīditvā passato rūpadassanaṃ hoti. Even if he sits watching all day he can still see visible objects.
Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ. 97.And here there is the simile of the man who set out on a journey by night with a grass torch.
Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. Someone set out on a journey by night, it seems, with a grass torch.
Tassa sā tiṇukkā vijjhāyi. His torch stopped flaming.
Athassa samavisamāni na paññāyiṃsu. Then the even and uneven places were no more evident to him.
So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. He stubbed the torch on the ground and it again blazed up.
Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. In doing so it gave more light than before.
Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. As it went on dying out and flaring up again, eventually the sun rose.
Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. When the sun had risen, he thought, “There is no further need of the torch,” and he threw it away and went on by daylight.
Tattha ukkāloko viya parikammakāle kasiṇāloko. 98.Herein, the kasiṇa light at the time of the preliminary work is like the light of the torch.
Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. His no more seeing what is visible when the light has disappeared owing to the turn of the preliminary work running out while he is seeing what is visible is like the man’s not seeing the even and uneven places owing to the torch’s stopping flaming.
Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. His repeated attaining is like the stubbing of the torch.
Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. His more powerful pervasion with light by repeating the preliminary work is like the torch’s giving more light than before.
Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. The strong light’s remaining in as large an area as he delimits is like the sun’s rising.
Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ. His seeing even during a whole day what is visible in the strong light after throwing the limited light away is like the man’s going on by day after throwing the torch away.
Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. 99.Herein, when visible objects that are not within the focus of the bhikkhu’s fleshly eye come into the focus of his eye of knowledge—that is to say, visible objects that are inside his belly, belonging to the heart basis, belonging to what is below the earth’s surface, behind walls, mountains and enclosures, or in another world-sphere—[429] and are as if seen with the fleshly eye, then it should be understood that the divine eye has arisen.
Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni. And only that is capable of seeing the visible objects here, not the preliminary-work consciousnesses.
Taṃ panetaṃ puthujjanassa paribandho hoti. 100. But this is an obstacle for an ordinary man.
Kasmā? Why?
So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. Because wherever he determines, “Let there be light,” it becomes all light, even after penetrating through earth, sea and mountains. Then fear arises in him when he sees the fearful forms of spirits, ogres, etc., that are there,
Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ. owing to which his mind is distracted and he loses his jhāna. So he needs to be careful in seeing what is visible (see M III 158).
Tatrāyaṃ dibbacakkhuno uppattikkamo. 101. Here is the order of arising of the divine eye:
Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. when mind-door adverting, which has made its object that visible datum of the kind already described, has arisen and ceased, then, making that same visible datum the object, all should be understood in the way already described beginning, “Either four or five impulsions impel …” (§5)
Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. Here also the [three or four] prior consciousnesses are of the sense sphere and have applied and sustained thought.
Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. The last of these consciousnesses, which accomplishes the aim, is of the fine-material sphere belonging to the fourth jhāna.
Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti. Knowledge conascent with that is called “knowledge of the passing away and reappearance of beings” and “knowledge of the divine eye.”
Cutūpapātañāṇakathā niṭṭhitā. The explanation of knowledge of passing away and reappearance is ended.
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