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411.Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya.
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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);
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Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti.
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[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.
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Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca.
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He directs, he inclines his mind: he both directs and inclines preliminary-work consciousness.
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Soti so katacittābhinīhāro bhikkhu.
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He is the bhikkhu who does the directing of his mind.
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Dibbenātiādīsu pana dibbasadisattā dibbaṃ.
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73.But as regards with the divine eye, etc., it is divine because of its similarity to the divine;
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Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti.
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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.
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Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ.
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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.
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Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ.
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Also it is “divine” because it is obtained by means of divine abiding, and because it has divine abiding as its support.
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Ālokapariggahena mahājutikattāpi dibbaṃ.
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And it is “divine” because it greatly illuminates by discerning light.
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Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ.
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And it is “divine” because it has a great range through seeing visible objects that are behind walls, and so on.
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Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ.
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All that should be understood according to the science of grammar.
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