清淨道論 有情死生智——天眼Visuddhimagga · Knowledge of the Death and Rebirth of Beings—the Divine Eye
有情死生智即天眼智，一科二名。「天」四義：與天相似、依天住、大光、大行。「清淨」——見死亦見生：只見死是斷見、只見生是新有情出現之見，二俱見者超此二執，方為見清淨之因；論主連天眼也不讓它越過見清淨。劣勝好醜貧富各配一等流：癡、瞋、貪。隨業趣智與未來分智是天眼的隨屬，沒有自己的修法。
經句的大半在謗聖：對佛獨覺聲聞乃至在家入流者以最極之事或毀其德而謗，知與不知皆是；重業同無間，障天障道——而可治。喝粥的長老是漏盡者、嫌他的年少是入流者，一句「請您原諒」業即回復本然。懺謝之法從當面求、託人求、朝其方合掌、到墳前求——總有辦法。邪見最大罪；四惡趣之名二釋並存。
修法：光明遍住近行而不入安止——入了安止它就變成基礎禪；草炬之喻：熄了磨擦再點，光一次比一次大，直到太陽出來把炬丟掉。肉眼不及之色如肉眼所見時，天眼已生。天眼於凡夫是障難：見夜叉羅剎會怕、會退失禪。
Knowledge of the death and rebirth of beings is knowledge of the divine eye: one section, two names. “Divine” has four senses—resembling the divine, depending on divine abiding, great illumination, and great range. “Purified” means seeing both death and rebirth: seeing only death is annihilation view, seeing only birth the view that new beings appear, while one who sees both transcends the two attachments and makes the eye a cause for Purification of View. The commentator does not let even the divine eye leave the meaning of Purification of View. Inferiority and superiority, beauty and ugliness, poverty and wealth each correspond to an outcome of delusion, hate, or greed. Knowledge according to kamma and knowledge concerning the future are accessories of the divine eye and have no separate cultivation.
Most of the canonical phrase concerns reviling noble ones: to revile a Buddha, Paccekabuddha, noble disciple, or lay stream-enterer by the most extreme charge or by denying a quality counts whether one knows or not. It is weighty kamma comparable to immediate-result kamma, obstructing heaven and path—yet remediable. The elder drinking gruel has destroyed the taints, while the young critic is a stream-enterer; one “Please forgive me” restores the kamma. The method extends from asking face to face, sending another, and joining hands toward the person’s direction to asking at the grave: there is always a way. Wrong view is the greatest fault; the four names of bad destinations retain two parallel explanations.
Cultivation keeps the light kasiṇa at access and does not enter absorption, because absorption would turn it into foundational jhāna. In the grass-torch simile, whenever the flame goes out it is rubbed and relit, growing stronger until sunrise makes the torch disposable. When forms beyond the physical eye appear as though physically seen, the divine eye has arisen. For an ordinary person it is dangerous: seeing yakkhas and rakkhasas can produce fear and loss of jhāna.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 天之六義 〔CSCD §411〕
死生智之論
於有情死生智¹之論中，「為死生之智」——是說為死與為生之智。以什麼智而知有情之死與生，就是為了那個；也就是說，是為了天眼²智。「引心、傾心」——是說引遍作心³而且傾遍作心。「他」——就是那位已作心之引發的比丘。而在「以天的」等等之中：由於與天相似，所以是「天」。因為諸天有由善行之業所生的、不為膽、痰、血等等所障的、由於已脫離隨煩惱而能領受遠處所緣的天之淨眼；而這〔比丘的〕由精進之修習之力所生的智眼也正是那樣的，所以由於與天相似而為「天」。又由於是依天住⁴而得的，並且自身也依止於天住，所以是「天」。又由於以攝取光明而有大光，所以是「天」。又由於見壁外等等之色而有大行，所以是「天」。這一切都應當隨順聲論⁵而知。
§2 眼・清淨・超人之釋與死生之見 〔CSCD §411〕
由見之義而為「眼」。又由於作眼之事，所以「猶如眼」而為「眼」。由於見死與生而為見清淨⁶之因，所以是「清淨」。因為凡是只見死而不見生的人，他就取斷見⁷；凡是只見生而不見死的人，他就取新有情出現之見；而凡是二者都見的人，由於他超越了那二種見執，所以他的那個見就成為見清淨之因。並且佛子們是二者都見的。因此說：「由於見死與生而為見清淨之因，所以是清淨。」
由於超過人之近而見色，所以是「超於人」；或者，由於超過了人的肉眼，所以應當知道是「超於人」。「以那清淨而超於人的天眼」——「見諸有情」是說：他觀看諸有情，就像人以肉眼〔觀看〕一樣。
「正在死、正在生」——這裡，於死之剎那或生之剎那，是不能以天眼見的。而凡是臨近於死、此刻就要死去的，他們是「正在死者」；凡是已取結生、才剛生起的，他們就是所說的「正在生者」。〔經〕顯示：他所見的正是這樣的正在死者與正在生者。
「劣的」——由於與癡之等流相應，所以是依於下劣的生、族、財等等而被輕、被極輕、被賤、被極賤的。「勝的」——由於與非癡之等流相應，所以與那相反。「好色的」——由於與無瞋之等流相應，所以是與可意、可愛、可樂之色相應的。「惡色的」——由於與瞋之等流相應，所以是與不可意、不可愛、不可樂之色相應的；「不端正的」，意思也就是醜陋的。「善趣的」——就是生於善趣者；或者，由於與無貪之等流相應，所以是富有而大財的。「惡趣的」——就是生於惡趣者；或者，由於與貪之等流相應，所以是貧窮而少食飲的。
§3 隨業趣智與其生起之次第 〔CSCD §411〕
「隨業而趣」——是說隨所積集的種種業而趣往〔種種處〕的。其中，前面的「正在死」等等〔諸語〕所說的是天眼之事；而以這一語所說的則是隨業趣智⁸之事。而那個智的生起之次第是這樣的：這裡，比丘向下朝著地獄增大光明，就見到地獄的諸有情正在領受大苦。那個見正是天眼之事。他這樣作意：「這些有情究竟是作了什麼業，而領受這個苦呢？」於是他就生起以那業為所緣的智：「是作了這樣的〔業〕。」同樣地，他向上朝著天界增大光明，就見到在歡喜園、雜園、波留沙園等等之中的諸有情正在領受大成就。那個見也正是天眼之事。他這樣作意：「這些有情究竟是作了什麼業，而領受這個成就呢？」於是他就生起以那業為所緣的智：「是作了這樣的〔業〕。」這就叫作隨業趣智。這〔智〕並沒有別的遍作；如同這個一樣，未來分智也是這樣。因為這二者都是以天眼為足的，唯與天眼一同成就。
§4 身惡行等與謗聖之罪 〔CSCD §411〕
在「以身惡行」等等之中：惡劣地所行的，或者由於為煩惱所腐而是腐壞的所行，所以是「惡行」。以身的惡行，或者從身而生起的惡行，就是「身惡行」；其餘的〔語惡行與意惡行〕也是同樣的方法。「具足」——就是成為具備者。「謗諸聖者」——是說：對於佛、獨覺、聲聞諸聖者，乃至對於在家的入流者⁹，也成為欲其無益者，而以最極之事或以毀其德而謗、罵、譏。其中，說「這些人沒有沙門法，他們不是沙門」的，是以最極之事而謗；說「這些人沒有禪，或沒有解脫，或沒有道，或沒有果」等等的，應當知道他是以毀其德而謗。而他無論是知而謗或不知而謗，二者都同樣是謗聖。〔謗聖是〕重業，同於無間¹⁰之業，既障天又障道；不過它是可治的。為了使那〔可治之義〕顯明，應當知道這個事例。
相傳在某一村中，有一位長老與一位年少比丘正在行乞。他們就在第一家得到了一杓之量的熱粥。而長老正患腹之風。他想：「這粥對我是隨順的；趁它還沒有冷，我就把它喝了吧。」他就坐在人們為了作門檻而運來的木片上喝了。另一位厭惡他，說：「這老人為極貪所勝，作了令我們羞恥的事。」長老在村中行乞完了，回到寺中，對年少比丘說：「賢友，你在這教法中有立足之處嗎？」「有的，尊者，我是入流者。」「那麼，賢友，你就不必為更上之道而努力了；你所謗的是漏盡者。」他就向〔長老〕求其原諒。由此，他的那個業就回復本然。
§5 懺謝之法 〔CSCD §411〕
所以，其餘凡是謗聖者的人，也應當前去〔求其原諒〕：若〔所謗者〕比自己年長，就蹲踞而坐，說「我對尊者說了這樣那樣的話，請您原諒我」而求其原諒。若比自己年少，就禮拜之後蹲踞而坐、合掌，說「尊者，我對您說了這樣那樣的話，請您原諒我」而求其原諒。若〔所謗者〕已往諸方，就自己前去，或者遣共住弟子等人前去，而求其原諒。
而若既不能自往、也不能遣人，就到住在那寺中的諸比丘那裡去：若他們比自己年少，就蹲踞而坐；若比自己年長，就依對年長者所說的方法而行，說「尊者，我對名叫某某的尊者說了這樣那樣的話，願那位尊者原諒我」而求其原諒。即使當面不肯原諒，也應當這樣作。
若〔所謗者〕是獨行之比丘，既不知他的住處，也不知他的去處，就到一位賢明的比丘那裡去，說：「尊者，我對名叫某某的尊者說了這樣那樣的話；我一憶念它就生追悔，我該怎麼辦呢？」他會說：「你不要憂慮；長老原諒你了，你安定其心吧。」他也應當朝著那位聖者所去的方向合掌而說「願〔尊者〕原諒」。若那位〔聖者〕已般涅槃，就到他般涅槃的床處去，乃至到塚間去，也應當求其原諒。這樣作了，就既不障天，也不障道，而回復本然。
§6 邪見之重與惡趣諸名之釋 〔CSCD §411〕
「有邪見者」——就是有顛倒之見的。「受持邪見業者」——就是依邪見而受持了種種業的人，並且是那些在以邪見為根的身業等等上也勸他人受持的人。而在此中，謗聖已經為「語惡行」一語所攝，邪見也已經為「意惡行」一語所攝；雖然如此，應當知道再說這二者，是為了顯示其大罪性。因為謗聖是大罪，由於它同於無間之業。並且這也已經說過：「舍利弗啊，猶如具足戒、具足定、具足慧的比丘能於現法之中證得完全智；舍利弗啊，我說這〔謗聖〕之成就也正是這樣——不捨那語、不捨那心、不棄那見，他就像被運去而安置在那裡一般，如是在地獄之中。」而沒有別的比邪見更大罪的了。如所說：「諸比丘，我不見有別的任何一法像這樣大罪，猶如諸比丘，這邪見。諸比丘，諸罪以邪見為最。」
「身壞」——就是捨去執取之蘊。「死後」——就是在那無間之後取所生之蘊時。或者，「身壞」就是命根之斷絕；「死後」就是死心之後。「苦界」等等這一切，都只是地獄的異名。
因為地獄由於離了那被認為是福、能為生天與解脫之因的「益」，或者由於沒有諸樂之「來」，所以是「苦界」¹¹。苦之趣、苦之所歸，所以是「惡趣」；或者，由於多瞋而由惡業所生的趣，所以是「惡趣」。作惡者不自在地墮於此，所以是「墮處」；或者，支與小支破碎而正在毀壞者墮於此，所以也是「墮處」。此中沒有名為可樂的「益」，所以是「地獄」。
或者，以「苦界」一語顯示畜生趣。因為畜生趣由於離了善趣，所以是苦界；而不是惡趣，因為其中有大威力的龍王等等。以「惡趣」一語〔顯示〕餓鬼界。因為它既是苦界也是惡趣，由於離了善趣，並且成為苦之趣；而不是墮處，因為它不像阿修羅那樣墮落。以「墮處」一語〔顯示〕阿修羅眾。因為它依上面所說的意義既是苦界也是惡趣，並且由於從一切之積聚墮落，所以說為「墮處」。以「地獄」一語〔顯示〕無間等種種之地獄。「已生」——就是已趣往；意思是已生於彼處。依所說之相反，應當知道白分。
而這是差別：在那裡，以「善趣」一語，人趣也被攝入；以「天」一語，則唯是天趣。其中，善妙之趣，所以是「善趣」。由色等等之境而極為第一，所以是「天」。而這一切都由於壞滅之義而為「世間」——這就是〔諸語的〕語義。
「如是以天眼」等等這一切，都是結語之句。「這樣以天眼……乃至（廣說如前）……而見」——這就是此中的略義。
§7 天眼之修法——光明遍與炬之喻 〔CSCD §412〕
而想要這樣見的初學之善男子，應當先令以遍為所緣的神通之基礎禪¹²於一切行相上堪能引發，然後令「火遍、白遍、光明遍¹³」這三遍之中的任何一遍成為切近的。應當令它成為近行禪之境，增大之後安置著；意思是：不應當在那上面生起安止。因為若生起了安止，它就成為基礎禪之依，而不是遍作之依。而在這三者之中，唯有光明遍是更勝的。所以，應當依遍之解釋中所說的方法，令它或其餘二者之中的任何一者生起，只住於近行地而增大之。而它的增大之法，也應當依那裡所說的方法而知。
應當只在所增大之處的裡面見諸色。而在他見諸色的時候，遍作之次會過去；於是光明就隱沒。那隱沒了，諸色也就不見。那時他應當一再地入基礎禪，從那裡出定而遍布光明。這樣次第地，光明就得力了——在此中，凡是他限定「令此處有光明」的地方有多大，光明就在那裡住立。即使坐上一整天而看，色之見也得成就。而在此中，夜裡持草炬而行道的人就是譬喻。
相傳有一個人夜裡持草炬而行於道。他的那個草炬熄滅了；於是平與不平就不顯現了。他就把那草炬在地上磨擦，重新把草炬點燃。它燃起來，作了比先前的光更大的光。這樣一再地把熄滅的〔炬〕點燃，次第地太陽升起了。太陽升起了，炬就沒有用處了，所以他把它丟棄，整天而行。其中，遍作之時的遍之光明就像炬之光。炬熄滅時之不見平與不平，就像在他見諸色的時候由於遍作之次過去而光明隱沒、於是不見諸色。炬之磨擦，就像一再地入〔基礎禪〕。炬之作比先前的光更大的光，就像再作遍作的人之遍布更強的光明。太陽之升起，就像得力的光明依所限定而住立。丟棄草炬而整天行走，就像丟棄小光而以得力的光明整天見色。
其中，當那位比丘的肉眼所不能及的色——在腹內的、依於心所依的、依於下方地面的、在壁外、山外、牆外的、在他輪圍中的——這色來到智眼之前，就像被肉眼所見一樣的時候，那時應當知道天眼已經生起。而在此中，唯有它能見色，前分諸心則不能。
而這〔天眼〕對凡夫是障難。為什麼呢？因為凡是他決意「令此處有光明」的地方，都貫穿地、海、山而成為一片光明；於是他在那裡見到可畏的夜叉、羅剎等等之形，就生起怖畏。由此而至於心亂，成為退失禪者；所以在見色上應當成為不放逸者。
其中，這是天眼的生起之次第：以上面所說之類的色為所緣，意門轉向生起而滅去之後，就以那同一色為所緣，生起四個或五個速行——這一切都應當依前面所說的方法而知。這裡的前分諸心也是有尋有伺的、欲界的；最後的成義之心¹⁴則是第四禪的、色界的。與它俱生的智，既說為「於有情死生之智」，也說為「天眼智」。
死生智之論竟。
註
¹ 死生智（cutūpapātañāṇa）：見有情之死與生之智；論主自標其即天眼智，故本篇一科二名。
² 天眼（dibbacakkhu）：以修定所成、能見遠近粗細諸色之眼；火遍、白遍、光明遍所作之光明即為此而設。
³ 遍作心（parikammacitta）：安止之前四心中「遍作」一位之心，即引發神通時之前分之心。
⁴ 天住（dibbavihāra）：即色界之諸禪；天眼由依此而得，並依止於此，故亦名為「天」。
⁵ 聲論（saddasattha）：語法與語義之學；論主自標「天」之六義之判當隨此而知。
⁶ 見清淨（diṭṭhivisuddhi）：七清淨之第三，其名與其義之全說在本書見清淨之品；本篇唯明天眼為其因。
⁷ 斷見（ucchedadiṭṭhi）：執有情死後斷滅而更不生之見；與唯見生而立之「新有情出現之見」相對。
⁸ 隨業趣智（yathākammupagañāṇa）：知有情隨其所積之業而趣往何處之智；與未來分智並為天眼之二隨屬智，其所緣之辨在本品之雜論一篇。
⁹ 入流者（sotāpanna）：四沙門果之初果，已入聖流而不退墮者。
¹⁰ 無間之業（ānantariya）：死後無間即墮地獄而不容他業間隔之重業；本篇以謗聖同於此而猶可治，是其別。
¹¹ 苦界、惡趣、墮處、地獄：論主先釋此四語之語義而四語俱指地獄，復以「或者」立第二釋而令四語各指畜生、餓鬼、阿修羅、地獄一趣——二釋並存，論不判其一。
¹² 神通之基礎禪（abhiññāpādakajjhāna）：作為諸神通所依之禪，即第四禪。
¹³ 光明遍（ālokakasiṇa）：十遍之第九，取光之輪為相而修者；本篇自標其於三遍之中為最勝，其修法之全說在本書餘遍之品。
¹⁴ 成義之心（atthasādhakacitta）：一心路之末而成辦其事之心；於本篇即第四禪之色界心，與之俱生之智即天眼智。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Six Meanings of “Divine” 〔CSCD §411〕
Discussion of Knowledge of Death and Rebirth
In the discussion of knowledge of the death and rebirth of beings,¹ “for knowledge of death and rebirth” means for knowledge of death and for knowledge of rebirth. The knowledge by which one knows the death and rebirth of beings is intended; that is, knowledge of the divine eye.² “He directs and inclines his mind” means that he directs and inclines the preliminary-work mind.³ “He” means the bhikkhu who has thus directed the mind. In “with the divine” and so forth, it is divine because it resembles that of the deities. Deities possess a sensitive divine eye born of the kamma of wholesome conduct, unobstructed by bile, phlegm, blood, and the like, and capable of apprehending distant objects because it is free from imperfections. This bhikkhu’s knowledge-eye, born through the power of energetic cultivation, is just like that, and is therefore divine because it resembles the divine. It is also divine because it is obtained through divine abiding⁴ and itself depends upon divine abiding; because, through taking up light, it has great illumination; and because, seeing forms beyond walls and so forth, it has great range. All this should be understood in conformity with linguistic analysis.⁵
§2 Explanation of Eye, Purified, Surpassing the Human, and Seeing Death and Rebirth 〔CSCD §411〕
It is an “eye” in the sense of seeing, and because it performs the function of an eye, like an eye. It is “purified” because seeing both death and rebirth makes it a cause for Purification of View.⁶ One who sees only death but not rebirth takes up the annihilation view;⁷ one who sees only rebirth but not death takes up the view that new beings appear. One who sees both transcends attachment to those two views, and that vision becomes a cause for Purification of View. The sons of the Buddha see both. Hence the statement: “It is purified because seeing death and rebirth makes it a cause for Purification of View.”
It is “surpassing the human” because it sees forms beyond the human range, or because it surpasses the human physical eye. “With the divine eye that is purified and surpasses the human”—“he sees beings” means that he looks upon beings as a person does with the physical eye.
In “passing away and being reborn,” death at the actual moment of death and birth at the actual moment of birth cannot be seen by the divine eye. Those approaching death and about to die are said to be “passing away”; those who have taken rebirth-linking and have just arisen are said to be “being reborn.” The canonical statement shows that he sees precisely such beings who are passing away and being reborn.
“Inferior” means despised, greatly despised, looked down upon, and greatly looked down upon in respect of low birth, clan, wealth, and so forth, because of association with an outcome of delusion. “Superior,” associated with an outcome of non-delusion, is the opposite. “Beautiful” means possessing an agreeable, lovely, pleasing appearance because of association with an outcome of non-hate. “Ugly,” associated with an outcome of hate, means possessing a disagreeable, unlovely, displeasing appearance; “unhandsome” means deformed. “In a good destination” means reborn in a good destination, or wealthy and of great riches because of association with an outcome of non-greed. “In a bad destination” means reborn in a bad destination, or poor and short of food and drink because of association with an outcome of greed.
§3 Knowledge of Where Beings Go According to Kamma and Its Sequence of Arising 〔CSCD §411〕
“Going according to their kamma” means going to various destinations according to the different kamma accumulated. The preceding phrases, “passing away” and so on, concern the divine eye; this phrase concerns knowledge of where beings go according to kamma.⁸ That knowledge arises in this sequence. A bhikkhu expands light downward toward the hells and sees beings there experiencing great suffering. That seeing is the work of the divine eye. He attends: “What kamma did these beings perform to experience this suffering?” Knowledge then arises with that kamma as object: “They performed such kamma.” Likewise, he expands light upward toward the deva world and sees beings in Nandana Grove, Missaka Grove, Phārusaka Grove, and elsewhere experiencing great prosperity. That seeing too is the work of the divine eye. He attends: “What kamma did these beings perform to experience this prosperity?” Knowledge then arises with that kamma as object: “They performed such kamma.” This is called knowledge of where beings go according to kamma. It has no separate preliminary work, and knowledge concerning the future is the same. Both have the divine eye as their footing and are accomplished only together with the divine eye.
§4 Bodily Misconduct and So Forth, and the Offense of Reviling Noble Ones 〔CSCD §411〕
In “bodily misconduct” and so forth, it is “misconduct” because it is conducted badly or because conduct corrupted by defilements is itself corrupt. Misconduct of the body, or misconduct arising from the body, is “bodily misconduct”; the same method applies to verbal and mental misconduct. “Endowed” means having become possessed of it. “Revilers of noble ones” means those who, wishing harm to Buddhas, Paccekabuddhas, and noble disciples, even a lay stream-enterer, revile, abuse, and mock them either by making the most extreme charge or by denying their qualities. One who says, “These people have no ascetic practice; they are not ascetics,” reviles with the most extreme charge. One who says, “These people have no jhāna, liberation, path, or fruit,” and so forth reviles by denying their qualities. Whether one reviles knowingly or unknowingly, both are reviling noble ones. This is weighty kamma, comparable to kamma with immediate result;¹⁰ it obstructs both heaven and the path. Yet it can be remedied. To make that remedy clear, the following case should be understood.
It is said that in a village an elder and a young bhikkhu were going for alms. At the first house they received a ladleful of hot rice-gruel. The elder was suffering from wind in the belly. He thought, “This gruel is suitable for me; I shall drink it before it cools,” and sat on a piece of wood brought for making a threshold and drank it. The younger bhikkhu felt disgust and said, “This old man, overcome by extreme greed, has done something that brings us shame.” When the elder had finished going for alms in the village and returned to the monastery, he asked the young bhikkhu, “Friend, do you have a foothold in this teaching?” “Yes, venerable sir; I am a stream-enterer.” “Then, friend, do not strive for a higher path; the person you reviled is one whose taints are destroyed.” The young bhikkhu asked the elder’s forgiveness, and the kamma returned to its original condition.
§5 Method of Asking Forgiveness 〔CSCD §411〕
Therefore anyone else who has reviled a noble one should go and ask forgiveness. If the person reviled is senior, the offender should sit in a squatting posture and say, “I said such-and-such to the venerable sir; please forgive me.” If the person is junior, the offender should pay homage, squat with hands joined, and say, “Venerable sir, I said such-and-such to you; please forgive me.” If the person has gone away to another region, the offender should travel there or send a co-resident pupil or someone else to ask forgiveness.
If the offender can neither travel nor send someone, he should go to the bhikkhus living in that person’s monastery. If they are junior, he should squat; if senior, he should act as described for a senior, saying, “Venerable sirs, I said such-and-such to the venerable sir named so-and-so; may that venerable sir forgive me.” He should ask forgiveness in this way even if the person, when present, refuses to forgive him.
If the person reviled is a solitary bhikkhu whose dwelling and destination are unknown, the offender should approach a discerning bhikkhu and say, “Venerable sir, I said such-and-such to the venerable sir named so-and-so. Whenever I remember it, remorse arises. What should I do?” The discerning bhikkhu will say, “Do not worry; the elder forgives you. Settle your mind.” The offender should also face the direction in which the noble one went, join his hands, and say, “May the venerable sir forgive me.” If the noble one has attained final Nibbāna, the offender should go to the bed where final Nibbāna occurred, or even to the charnel ground, and ask forgiveness. Having done so, he neither obstructs heaven nor obstructs the path, and the kamma returns to its original condition.
§6 Gravity of Wrong View and Explanation of the Names of Bad Destinations 〔CSCD §411〕
“Possessing wrong view” means possessing distorted view. “Having undertaken action based on wrong view” means undertaking various actions through wrong view and encouraging others to undertake bodily actions and so forth rooted in wrong view. Here reviling noble ones is already included in verbal misconduct, and wrong view in mental misconduct. Even so, the two are mentioned again to show the magnitude of their fault. Reviling noble ones is a great fault because it is comparable to kamma with immediate result. It has also been said: “Sāriputta, just as a bhikkhu endowed with virtue, concentration, and understanding can attain final knowledge in this very life, so, Sāriputta, I say is the consummation of this reviling: if he does not abandon that speech and mind, and does not relinquish that view, he is in hell as though carried there and placed there.” No other fault is greater than wrong view. As stated: “Bhikkhus, I do not see any other single thing so greatly at fault as wrong view. Of faults, wrong view is foremost.”
“With the breakup of the body” means relinquishing the appropriated aggregates. “After death” means when taking up the aggregates that arise immediately afterward. Alternatively, “breakup of the body” means the cutting off of the life faculty, and “after death” means after the death-consciousness. “State of misery” and all the remaining expressions are merely synonyms for hell.
Hell is a “state of misery” because it is devoid of the “benefit” regarded as merit and as the cause of heaven and liberation, or because there is no “arrival” of pleasures. It is a “bad destination” because it is the destination and resort of suffering, or because it is a destination born of bad kamma through abundant hate. It is a “place of downfall” because evildoers fall there without control, or because those whose major and minor limbs are broken and being destroyed fall there. It is “hell” because there is no pleasant benefit there.
Alternatively, “state of misery” indicates the animal destination. It is a state of misery because it is excluded from a good destination, but not a bad destination because it includes powerful dragon kings and the like. “Bad destination” indicates the ghost realm, which is both a state of misery and a bad destination because it is excluded from a good destination and is a destination of suffering, but not a place of downfall because it has not fallen like the asura host. “Place of downfall” indicates the asura host, which in the senses given above is both a state of misery and a bad destination, and is called a place of downfall because it has fallen from every accumulation. “Hell” indicates Avīci and the various other hells. “Arisen” means gone there, that is, reborn there. The bright side should be understood by reversing what was said.
Here is the distinction. “Good destination” also includes the human destination; “heaven” means only the heavenly destination. A destination that is good is a good destination. It is “heaven” because foremost in the objects of appearance and so forth. And all this is “world” because of the meaning of dissolution. Such are the word meanings.
“Thus with the divine eye” and all the rest are concluding phrases. “Thus with the divine eye ... and so on as before ... he sees”—this is the meaning in brief.
§7 Cultivation of the Divine Eye—the Light Kasiṇa and the Torch Simile 〔CSCD §412〕
A beginner of good family who wishes to see in this way should first make the foundational jhāna with a kasiṇa object capable of being directed in every aspect. He should then bring near one of three kasiṇas: fire, white, or light.¹³ He should make it the object of access jhāna, expand it, and keep it established; that is, he should not produce absorption upon it. If absorption arises, it becomes the support for the foundational jhāna rather than the support for preliminary work. Of the three, the light kasiṇa is best. Therefore, according to the method stated in the kasiṇa explanation, he should produce it or one of the other two, remain only on the access plane, and expand it. The method of expansion should also be understood from that account.
Forms should be seen only within the area expanded. While he sees forms, the preliminary-work occasion passes and the light disappears. When it disappears, forms are no longer seen. He should then repeatedly enter the foundational jhāna, emerge, and suffuse light. In this sequence the light becomes strong. Whatever area he delimits with “Let there be light here,” the light remains established there. Even sitting and looking for a whole day, he succeeds in seeing forms. A person walking by night with a grass torch provides the simile.
It is said that a person was walking by night with a grass torch. The torch went out, and level and uneven ground were no longer visible. He rubbed the torch on the ground and lit it again. It burned with a light greater than before. Repeatedly relighting it whenever it went out, he continued until the sun rose. With the sun risen the torch was useless, so he threw it away and walked all day. Here, the kasiṇa light during preliminary work is like the torchlight. Not seeing level and uneven ground when the torch goes out is like the light disappearing when the preliminary-work occasion passes while he sees forms, so that he no longer sees them. Rubbing the torch is like repeatedly entering the foundational jhāna. The torch giving greater light than before is like the stronger light suffused by one who again performs preliminary work. Sunrise is like strengthened light remaining established according to the delimitation. Throwing away the torch and walking all day is like discarding the lesser light and seeing forms all day with strengthened light.
When forms beyond the range of his physical eye—inside the belly, dependent on the heart basis, beneath the ground, beyond a wall, mountain, or enclosure, or in another world-system—come before the knowledge-eye as though seen by the physical eye, then the divine eye should be understood to have arisen. Only it sees forms; the preliminary states cannot.
For an ordinary person this divine eye is an obstacle and danger. Why? Wherever he resolves “Let there be light here,” the light pierces earth, sea, and mountain and becomes one mass of illumination. Seeing frightening forms of yakkhas, rakkhasas, and so forth, he becomes afraid; his mind is disturbed and he loses jhāna. One should therefore be heedful in seeing forms.
The divine eye arises in this sequence. Mind-door adverting arises and ceases with a form of the kind described above as object; then four or five impulsions arise with that same form as object. All should be understood according to the method stated earlier. Here the preliminary states too have applied and sustained thought and belong to the sense sphere; the final accomplishing state¹⁴ belongs to the fourth jhāna and the form sphere. The knowledge conascent with it is called both “knowledge of the death and rebirth of beings” and “knowledge of the divine eye.”
Thus ends the discussion of knowledge of death and rebirth.
Notes
¹ Knowledge of death and rebirth (cutūpapātañāṇa): knowledge that sees the death and rebirth of beings. The commentator identifies it with knowledge of the divine eye, so one section has two names.
² Divine eye (dibbacakkhu): the eye produced through cultivation of concentration that can see forms far and near, coarse and subtle. The light produced through the fire, white, and light kasiṇas is established for this purpose.
³ Preliminary-work mind (parikammacitta): the preliminary-work state among the four states before absorption, the preliminary mind when direct knowledge is directed.
⁴ Divine abiding (dibbavihāra): the jhānas of the form sphere. The divine eye is obtained by reliance on them and itself relies on them; hence it too is called “divine.”
⁵ Linguistic analysis (saddasattha): the study of grammar and word meaning; the commentator expressly says the six explanations of “divine” should be understood accordingly.
⁶ Purification of View (diṭṭhivisuddhi): the third of the seven purifications; its name and full meaning are given in the chapter on Purification of View. This unit says only that the divine eye is a cause for it.
⁷ Annihilation view (ucchedadiṭṭhi): the view that a being is annihilated at death and never arises again; contrasted with the view that new beings simply appear, held by one who sees only rebirth.
⁸ Knowledge of where beings go according to kamma (yathākammupagañāṇa): knowledge of where beings go according to the kamma they accumulated. Together with knowledge concerning the future it is an accessory knowledge of the divine eye; the miscellaneous-discussion unit distinguishes their objects.
⁹ Stream-enterer (sotāpanna): the first of the four fruits of ascetic life; one who has entered the noble stream and does not fall back.
¹⁰ Kamma with immediate result (ānantariya): weighty kamma that brings rebirth in hell immediately after death, with no other kamma intervening. This unit says reviling a noble one is comparable to it, yet differs in being remediable.
¹¹ State of misery, bad destination, place of downfall, and hell: the commentator first explains the etymologies with all four terms referring to hell, then gives an alternative explanation in which they respectively indicate animals, ghosts, asuras, and hell. Both explanations remain, and the treatise does not adjudicate between them.
¹² Jhāna that is the basis for direct knowledge (abhiññāpādakajjhāna): the jhāna on which direct knowledges depend, namely the fourth jhāna.
¹³ Light kasiṇa (ālokakasiṇa): the ninth of the ten kasiṇas, cultivated by taking a disc of light as sign. This unit identifies it as the best of the three; its complete cultivation is given in the chapter on the Remaining Kasiṇas.
¹⁴ Accomplishing state (atthasādhakacitta): the final state in a cognitive process that accomplishes its task. Here it is a form-sphere fourth-jhāna state, and the knowledge conascent with it is knowledge of the divine eye.
見死亦見生，方為見清淨之因；天眼之修法是光明遍住於近行地而不入安止——草炬之喻：熄了磨擦再點，直到太陽出來把炬丟掉；謗聖是重業而可治
大局 — 第四神通
有情死生智即天眼智，一科二名。七節：天之六義（§1）；眼、清淨、超人之釋與死生之見（§2）；隨業趣智之生起（§3）；身惡行等與謗聖之罪（§4）；懺謝之法（§5）；邪見之重與惡趣諸名（§6）；天眼之修法——光明遍與草炬之喻、天眼對凡夫之障難、智之生起（§7）。經句「見諸有情正在死正在生、劣勝好色惡色善趣惡趣、隨業而趣：此諸有情具身惡行……謗聖、邪見……生於苦界惡趣墮處地獄」之逐釋佔了本單元的大半——論主在這裡花了最長的篇幅說一件教理上的事：謗聖之罪與懺謝之法。〔所見〕
§01 天之六義 → 白話 §1
「為死生之智」即天眼智；「引心傾心」引傾遍作心；「天」：與天相似（天之淨眼不為膽痰血所障、離隨煩惱、領遠處所緣——比丘由精進修習之力所生的智眼亦然）；依天住而得、亦依止於天住；攝取光明而有大光；見壁外等色而有大行——隨順聲論而知（白話 §1）。〔讀法〕天耳之「天」給了二義，天眼給了四義：相似、依天住、大光、大行——天眼多了「光」字，因為它的修法就是光。
§02 眼・清淨・超人之釋與死生之見 → 白話 §2
「眼」以見之義、作眼之事；「清淨」——見死與生故為見清淨之因：唯見死不見生者取斷見、唯見生不見死者取新有情出現之見、二俱見者超此二見執——佛子二俱見；「超於人」超過人之近、超過肉眼；「見諸有情」如以肉眼。「正在死正在生」——死生之剎那不能以天眼見；臨近於死者是正在死者、已取結生才生起者是正在生者。「劣」癡之等流、「勝」非癡之等流；「好色」無瞋之等流、「惡色」瞋之等流；「善趣」生善趣者或無貪之等流而富有、「惡趣」生惡趣者或貪之等流而貧窮（白話 §2）。〔讀法〕「見死亦見生」那一句是全單元的教理核心：只看見死是斷見、只看見生是常見之一種——天眼之所以叫「清淨」，是它兩邊都看見。論主連天眼也不讓它越過見清淨之義。劣勝好醜貧富各配一個等流（癡、瞋、貪）——業果之理一句一配。
§03 隨業趣智與其生起之次第 → 白話 §3
「隨業而趣」隨所積之業趣往——前句天眼之事、此句隨業趣智之事。生起次第：向下朝地獄增大光明見諸有情受大苦——此見是天眼之事；作意「作了什麼業而受此苦」——以業為所緣之智生起「作了這樣的業」；向上朝天界（歡喜園雜園波留沙園）見受大成就——同；此名隨業趣智。此智無別遍作，未來分智亦然——二者以天眼為足、唯與天眼一同成就（白話 §3）。〔讀法〕隨業趣智與未來分智是天眼的兩個「隨屬」：沒有自己的修法，天眼開了它們就跟著開。雜論單元會為這兩個智分別所緣。
§04 身惡行等與謗聖之罪 → 白話 §4
「惡行」惡劣所行或為煩惱所腐；身語意三惡行；「具足」具備；「謗諸聖者」對佛獨覺聲聞乃至在家入流者欲其無益、以最極之事（「他們沒有沙門法、不是沙門」）或毀其德（「他們沒有禪、解脫、道、果」）而謗罵譏——知而謗不知而謗皆是謗聖；重業同於無間業，既障天又障道，不過可治。事例：長老與年少比丘行乞、第一家得一杓熱粥、長老患腹風、坐木片上即喝；年少厭之「老人為極貪所勝」；回寺長老問「你在教法中有立足處否」——「有，我是入流者」——「那你不必為更上之道努力了，你所謗的是漏盡者」；求原諒，業回復本然（白話 §4）。〔讀法〕那個喝粥的長老是漏盡者、嫌他的是入流者——謗聖可以發生在聖者與聖者之間，因為「知而謗、不知而謗皆是」。但論主緊接著說「可治」並給了例子：一句「請您原諒」，業就回復。
§05 懺謝之法 → 白話 §5
謗聖者當前去：所謗者年長則蹲踞而求原諒；年少則禮拜蹲踞合掌而求；已往諸方則自往或遣共住弟子；不能自往不能遣人則到其寺諸比丘處依長幼之法求「願那位尊者原諒我」——當面不肯亦當如此；獨行比丘不知其處則到賢明比丘處說「我一憶念就追悔，該怎麼辦」——「你不要憂慮，長老原諒你了，安定其心吧」，並朝其所去之方合掌而說「願原諒」；已般涅槃則到其床處乃至塚間求原諒。如是既不障天亦不障道、回復本然（白話 §5）。〔讀法〕這一段是全品最溫厚的一段：從當面求、到託人求、到朝著方向合掌、到墳前求——每一層都在說「總有辦法」。重業而可治，治法只是一個「對不起」。
§06 邪見之重與惡趣諸名之釋 → 白話 §6
「有邪見者」顛倒之見；「受持邪見業者」依邪見受持種種業並勸他人。謗聖已為語惡行所攝、邪見已為意惡行所攝，再說為顯大罪性：謗聖同無間業（引：「不捨那語不捨那心不棄那見，如被運去安置般在地獄」）；邪見最大罪（「諸罪以邪見為最」）。「身壞」捨執取之蘊／命根斷；「死後」取所生之蘊／死心之後。「苦界」等皆地獄異名：離於能為生天解脫之因的「益」或無諸樂之「來」——苦界；苦之趣或多瞋而惡業所生——惡趣；作惡者不自在而墮或支與小支破碎而墮——墮處；無可樂之益——地獄。或別釋：苦界顯畜生趣（離善趣而非惡趣，以有大威力龍王）、惡趣顯餓鬼界（苦界亦惡趣而非墮處）、墮處顯阿修羅眾（自一切積聚墮落）、地獄顯無間等地獄。相反則白分；「善趣」攝人趣、「天」唯天趣；一切由壞滅之義為「世間」。餘皆結語之句（白話 §6）。〔讀法〕四個惡趣之名兩種釋法：一種全指地獄、一種各指四趣——論主照例二釋並存。
§07 天眼之修法——光明遍與炬之喻 → 白話 §7
初學者先令以遍為所緣之基礎禪於一切行相堪能引發，然後令火遍、白遍、光明遍三者之一成為切近——令成近行禪之境、增大而安置，不應於其上生起安止（安止則成基礎禪之依而非遍作之依）；三者中光明遍最勝；只住近行地而增大。於所增大之處內見諸色；見色時遍作之次過去、光明隱沒、諸色不見——當一再入基礎禪、出定、遍布光明；如是光明得力，所限定「令此處有光明」處光明住立，坐一整天而看、色之見亦成。草炬之喻：夜裡持草炬行道、炬熄而平與不平不顯、磨擦再點、更大之光、一再如此、太陽升起、丟炬整天而行——遍作時遍之光明如炬光、見色時光明隱沒如炬熄、再入基礎禪如磨擦、更強光明如更大之光、得力光明住立如日出、丟小光以得力光明整天見色如丟炬。肉眼不及之色（腹內、依心所依、下方地面、壁外山外牆外、他輪圍）來到智眼之前如肉眼所見時，天眼已生；唯它能見色、前分諸心不能。天眼於凡夫是障難：決意「令此處有光明」處貫穿地海山成一片光明，見可畏的夜叉羅剎之形而怖、心亂、退失禪——見色上當不放逸。生起次第：以色為所緣意門轉向生滅、四五速行、前分有尋有伺欲界、最後成義之心第四禪色界；俱生之智既說為「於有情死生之智」亦說為「天眼智」。死生智之論竟（白話 §7）。〔讀法〕這一段的要點是一個「不」：光明遍不可入安止——入了安止它就變成基礎禪，不再是遍作。草炬之喻七配一配不漏，最後一句「把炬丟掉整天行走」是天眼得力之相。而天眼對凡夫是障難——看見夜叉羅剎會怕——論主把神通的危險也寫進去了。〔所見〕
給一般讀者
天眼在這本書裡有兩面。教理的一面：只看見死是斷見、只看見生是常見，兩邊都看見才叫「清淨」；而謗聖是重業，治法只是一句「請您原諒」——從當面到墳前，總有辦法。修法的一面：光明遍住在近行、不入安止；草炬熄了再磨再點，直到太陽出來；凡夫見夜叉會怕，會退失禪。
想讀本單元全文：白話 §1–§7 即天之六義・眼清淨超人之釋與死生之見・隨業趣智之生起・身惡行與謗聖之罪與事例・懺謝之法・邪見之重與惡趣諸名二釋・天眼之修法與草炬之喻與障難與生起次第的全段逐段全譯。
Seeing both death and rebirth makes the divine eye a cause for Purification of View. Its cultivation keeps the light kasiṇa at access without entering absorption. In the torch simile, whenever the torch goes out it is rubbed and relit until sunrise makes it disposable. Reviling noble ones is weighty kamma but can be remedied
The Big Picture — the Fourth Direct Knowledge
Knowledge of the death and rebirth of beings is knowledge of the divine eye: one section, two names. Its seven parts are the six meanings of divine (§1); explanation of eye, purified, surpassing the human, and seeing death and rebirth (§2); arising of knowledge of where beings go according to kamma (§3); bodily misconduct and the offense of reviling noble ones (§4); the method of asking forgiveness (§5); the gravity of wrong view and names of bad destinations (§6); and cultivation of the divine eye through the light kasiṇa, the grass-torch simile, its danger to ordinary persons, and the arising of the knowledge (§7). The word-by-word explanation of the canonical sentence—seeing beings passing away and being reborn, inferior and superior, beautiful and ugly, in good and bad destinations, going according to kamma; those beings who practiced bodily misconduct, reviled noble ones, and held wrong view arising in misery, a bad destination, a place of downfall, hell—occupies most of the unit. Here the commentator gives his longest treatment to one doctrinal point: the offense of reviling noble ones and the method of making amends. [What is seen]
§01 Six Meanings of “Divine” → Vernacular §1
“For knowledge of death and rebirth” means knowledge of the divine eye. “He directs and inclines his mind” means the preliminary-work mind. “Divine” means resembling the divine—the deities’ sensitive eye is born of wholesome kamma, unobstructed by bile, phlegm, and blood, free from imperfections, and capable of apprehending distant objects, and the bhikkhu’s knowledge-eye born of energetic cultivation is likewise so. It is obtained through and depends on divine abiding; takes up light and so has great illumination; and sees forms beyond walls and so has great range. These are to be understood through linguistic analysis (Vernacular §1). [How to read] The divine ear gave two meanings of “divine”; the divine eye gives four: resemblance, dependence on divine abiding, great light, and great range. The eye adds “light” because its cultivation is precisely a cultivation of light.
§02 Explanation of Eye, Purified, Surpassing the Human, and Seeing Death and Rebirth → Vernacular §2
It is an “eye” because it sees and performs the work of an eye. It is “purified” because seeing both death and rebirth makes it a cause for Purification of View: seeing only death produces annihilation view, seeing only rebirth the view that new beings appear, while one who sees both transcends both attachments; the sons of the Buddha see both. It “surpasses the human” range and physical eye. “Sees beings” means as with the physical eye. The actual moments of death and birth are not seen by the divine eye; those approaching death are “passing away,” and those who have just taken rebirth-linking are “being reborn.” Inferior follows an outcome of delusion, superior non-delusion; beautiful non-hate, ugly hate; a good destination or wealth follows non-greed, a bad destination or poverty greed (Vernacular §2). [How to read] “Seeing both death and rebirth” is the doctrinal core. Seeing only death is annihilationism; seeing only birth is one kind of eternalist appearance theory. The divine eye is called “purified” because it sees both sides. Even the divine eye is made to remain within the meaning of Purification of View. Inferiority and superiority, beauty and ugliness, poverty and wealth are each paired with a particular outcome of delusion, hate, or greed.
§03 Knowledge of Where Beings Go According to Kamma and Its Sequence of Arising → Vernacular §3
“Going according to their kamma” concerns the knowledge of where beings go according to accumulated kamma; the preceding phrases concern the divine eye. The bhikkhu expands light downward, sees hell beings experiencing great suffering—this seeing is the divine eye—and asks what kamma produced it; knowledge arises with that kamma as object. He expands light upward to the deva gardens Nandana, Missaka, and Phārusaka, sees beings enjoying great prosperity, and similarly knows their kamma. This is knowledge of where beings go according to kamma. It has no separate preliminary work, and neither does knowledge concerning the future: both have the divine eye as their footing and are accomplished only with it (Vernacular §3). [How to read] These are two accessory knowledges of the divine eye. They have no separate cultivation; when the divine eye opens, they open with it. The miscellaneous unit distinguishes their objects.
§04 Bodily Misconduct and So Forth, and the Offense of Reviling Noble Ones → Vernacular §4
“Misconduct” is conduct badly performed or corrupted by defilements; there are bodily, verbal, and mental forms. “Reviling noble ones” means wishing harm to Buddhas, Paccekabuddhas, noble disciples, even lay stream-enterers, and reviling them by the extreme charge “they have no ascetic practice and are not ascetics,” or by denying their qualities: “they have no jhāna, liberation, path, or fruit.” Knowing or unknowing reviling is equally reviling. It is weighty kamma comparable to immediate-result kamma, obstructing heaven and path, but remediable. In the case account, an elder with wind in the belly receives hot gruel, sits on a threshold timber, and drinks before it cools. A young bhikkhu says, “This old man, overcome by extreme greed, has shamed us.” Back at the monastery the elder asks if he has a foothold in the teaching. “Yes; I am a stream-enterer.” “Then do not strive for a higher path; the one you reviled has destroyed the taints.” The young bhikkhu asks forgiveness, and the kamma returns to its original condition (Vernacular §4). [How to read] The elder who drinks the gruel is an arahant and the younger critic is a stream-enterer: reviling can occur between noble ones because both knowing and unknowing cases count. Yet the commentator immediately says it is remediable and gives the remedy: “Please forgive me,” and the kamma returns to its original condition.
§05 Method of Asking Forgiveness → Vernacular §5
One who reviled a noble person should go to that person. For a senior, squat and ask forgiveness; for a junior, bow, squat with hands joined, and ask. If the person has gone elsewhere, travel or send a co-resident. If neither is possible, go to the bhikkhus at that monastery and ask according to seniority, “May that venerable sir forgive me,” even if the person refused in person. If the solitary bhikkhu’s destination is unknown, tell a discerning bhikkhu, “Whenever I remember it, remorse arises; what should I do?” He says, “Do not worry; the elder forgives you. Settle your mind.” Face the direction in which the noble one went, join hands, and ask forgiveness. If the person has attained final Nibbāna, go to the deathbed or even the charnel ground and ask. Thus heaven and path are no longer obstructed and the kamma returns to its original condition (Vernacular §5). [How to read] This is the chapter’s gentlest passage: from asking face to face, through sending another and joining hands toward the person’s direction, to asking at the grave, every level says that there is always a way. The weighty kamma is remediable, and the remedy is an apology.
§06 Gravity of Wrong View and Explanation of the Names of Bad Destinations → Vernacular §6
One “possessing wrong view” has distorted vision; one “undertaking action based on wrong view” acts and encourages others through it. Reviling noble ones is already verbal misconduct and wrong view mental misconduct, but both are repeated to show the magnitude of fault: reviling is comparable to immediate-result kamma, with the cited warning that unless speech, mind, and view are abandoned, one is “as if carried and placed in hell”; wrong view is the greatest fault. “Breakup of the body” means relinquishing appropriated aggregates or the end of the life faculty; “after death,” taking newly arisen aggregates or after death-consciousness. State of misery, bad destination, place of downfall, and hell first all mean hell: absence of beneficial merit and pleasure, destination of suffering, involuntary falling and bodily destruction, and absence of pleasant benefit. Alternatively, state of misery indicates animals—outside a good destination but not wholly bad because of mighty dragon kings; bad destination ghosts—both miserable and bad but not fallen like asuras; place of downfall asuras, fallen from every accumulation; and hell Avīci and the other hells. Reversed terms give the bright side. Good destination includes humans, “heaven” only devas; all are “world” through dissolution. The rest are concluding phrases (Vernacular §6). [How to read] The four names of bad destination receive two explanations: one makes all four names of hell, the other assigns them individually to animals, ghosts, asuras, and hell. As usual, the commentator preserves both without adjudication.
§07 Cultivation of the Divine Eye—the Light Kasiṇa and the Torch Simile → Vernacular §7
A beginner first makes the kasiṇa-based foundational jhāna malleable in every respect, then brings near one of fire, white, or light kasiṇa. It is established and expanded at access, not brought into absorption: absorption would make it the support for foundational jhāna instead of preliminary work. Light is best; expand it while remaining at access. Forms are seen within the expansion. While seeing them, the preliminary-work occasion passes, light disappears, and forms vanish; one repeatedly enters and emerges from foundational jhāna and suffuses light until it becomes strong and remains wherever delimited with “Let there be light here,” allowing vision all day. In the grass-torch simile, a night traveler loses sight of level and uneven ground when the torch goes out, rubs and relights it to greater brightness, repeats this until sunrise, then discards it and walks all day. Preliminary kasiṇa light is torchlight; disappearance while seeing is the extinguished torch; re-entering jhāna is rubbing; stronger suffusion is the brighter flame; strengthened delimited light is sunrise; discarding lesser light and seeing all day is discarding the torch. When forms beyond physical vision—inside the belly, at the heart basis, below ground, beyond wall, mountain, or enclosure, or in another world-system—appear to the knowledge-eye as to the physical eye, the divine eye has arisen; only it sees them, not the preliminary states. For an ordinary person it is dangerous: the resolution for light pierces earth, sea, and mountain, revealing frightening yakkhas and rakkhasas; fear disturbs the mind and causes loss of jhāna. The arising sequence is mind-door adverting to form, four or five impulsions, preliminary sense-sphere states with applied and sustained thought, and a final accomplishing form-sphere fourth-jhāna state; its conascent knowledge is both knowledge of death and rebirth and divine-eye knowledge. Thus ends the discussion (Vernacular §7). [How to read] The key is one prohibition: the light kasiṇa must not enter absorption. At absorption it becomes foundational jhāna and ceases to serve as preliminary work. Every one of the torch simile’s correspondences is explicit; “throw away the torch and walk all day” is the sign of strengthened vision. The divine eye is also dangerous to an ordinary person: frightening yakkhas and rakkhasas can cause loss of jhāna. The commentator includes the danger of direct knowledge within its cultivation. [What is seen]
For the General Reader
The divine eye has two sides here. Doctrinally, seeing only death is annihilationism and seeing only birth the view that new beings appear; seeing both makes the eye “purified.” Reviling noble ones is weighty kamma, but the remedy is “Please forgive me”—face to face, through another, toward a direction, or even at the grave, there is always a way. Practically, the light kasiṇa remains at access, not absorption; the grass torch is rubbed and relit until sunrise; an ordinary person can fear yakkhas and lose jhāna.
To read this unit in full: Vernacular §§1–7 give the complete paragraph-by-paragraph rendering of the six meanings of divine; eye, purified, surpassing the human, and seeing death and rebirth; arising of knowledge according to kamma; bodily misconduct, reviling noble ones and its case; asking forgiveness; gravity of wrong view and two explanations of bad-destination names; and cultivation of the divine eye, the torch simile, its dangers, and arising sequence.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 本單元之切段之首即 ### Cutūpapātañāṇakathā 一行（本欄實測本單元之 ### 行一個）。
段號域 譯底欄之段號自〔CSCD §411〕至〔CSCD §412〕，實落段號 2 個，號序連續無缺。本篇於譯底欄之幅為 13,581 位元組。〔CSCD §411〕一段獨佔 9,918 位元組——逾本篇十分之七，為本品六單元中最重之單一段。
科之構 本篇之骨二分：①〔CSCD §411〕經句諸語（Dibbenātiādīsu・Satte passatīti・Cavamāne upapajjamāneti 等）之逐語釋——其中含天之六義・隨業趣智之別出・謗聖之罪與懺謝之法（一長段之插敘）・惡趣諸名之逐一語義釋；②〔CSCD §412〕天眼之修法（光明遍之增大・草炬之喻・心路）。
天之六義與天耳之四義 本篇釋 dibba 為六義（似天・由天住得・依天住・由攝光而大光・由見障外之色而大行、並 Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ 一總語）；而本品首單元（天耳）釋 dibbā 為四義——二篇之自釋不齊（六對四）。本欄逐篇實測，誌其實而不代齊（首單元之目二復誌之）。
論主於本科別出二智 〔CSCD §411〕之 Yathākammupageti 一語之下，論主自標 purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammupagañāṇakiccaṃ.——經句之一語別出一智；其後更曰 Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.——論主自標隨業趣智與未來分智二者皆以天眼為足而無別遍作。此二智即本品第六單元所辨七智之第六第七，本篇為其立名之處。誌其實。
謗聖一段之幅 〔CSCD §411〕之 Ariyānaṃ upavādakāti 一語之下，論主插敘謗聖之罪與懺謝之法凡 3,254 位元組（自 Ariyānaṃ upavādakāti 至 pākatikameva hotīti）——佔本段三分之一，佔本篇近四分之一。其為經句一語之釋而其幅逾一法門，本欄誌其實，不代判其為插。
前後接點 前承同品之第四單元：本篇首句作 Sattānaṃ⋯cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya.——其起式與前二篇之起式逐字同構。後接同品之第六單元：本篇末以 Cutūpapātañāṇakathā niṭṭhitā. 一行收，次單元即以 ### Pakiṇṇakakathā 別開一科。
movement 品夾《總覽》繫本單元於 §E〈Cutūpapātañāṇakathā 有情死生智——天眼〉一節；其所繫之段號域逐字見該表，本目不重錄、不截取。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。既立之詞於本目不重立——其在本篇者為 dibbacakkhu（天眼）・ucchedadiṭṭhi（斷見）・saddhivihārika（共住弟子）・disāpakkanta（往諸方者）・vippaṭisāra（追悔）・jhānavibbhantaka（退失禪者）・virūpa（醜陋）・addhā（世；與本篇之 aḍḍha（富）非一詞，見下）・diṭṭhivisuddhi（見清淨）・micchādiṭṭhi（邪見）・kāyaduccarita／vacīduccarita／manoduccarita（身惡行／語惡行／意惡行）・ānantariya（無間）・sotāpanna（入流）・khīṇāsava（漏盡者）・ālokakasiṇa 之外之 tejokasiṇa／odātakasiṇa（火遍／白遍）・upacārajjhāna（近行禪）・pādakajjhāna（基礎禪）・manodvārāvajjana（意門轉向）・javana（速行）・puthujjana（凡夫）。以下唯列本篇新出者。
天眼之語義與經句之逐語釋 〔CSCD §411〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cutūpapātañāṇa | 死生智 | 本科之名；論主自標其即天眼智 | 〔CSCD §411〕 |
| dibbaṃ pasādacakkhu・ñāṇacakkhu | 天之淨眼・智眼 | dibba 之六義所依之二眼；比丘之智眼與天之淨眼相似故名天 | 〔CSCD §411〕 |
| mahājutika・mahāgatika | 大光・大行 | dibba 之第五第六義——由攝光而大光、由見障外之色而大行 | 〔CSCD §411〕 |
| saddasattha | 聲論 | 論主自標其六義之判當隨聲論而知 | 〔CSCD §411〕 |
| navasattapātubhāvadiṭṭhi | 新有情出現之見 | 唯見生而不見死者所執之見 | 〔CSCD §411〕 |
| āsannacutika・gahitapaṭisandhika | 近死者・已取結生者 | 經句 Cavamāne upapajjamāneti 之所指——死與生之剎那不可見 | 〔CSCD §411〕 |
| mohanissanda・amohanissanda | 癡之等流・非癡之等流 | Hīneti・Paṇīteti 之由 | 〔CSCD §411〕 |
| dosanissanda・adosanissanda | 瞋之等流・無瞋之等流 | Dubbaṇṇeti・Suvaṇṇeti 之由 | 〔CSCD §411〕 |
| lobhanissanda・alobhanissanda | 貪之等流・無貪之等流 | Duggateti・Sugateti 之第二釋之由 | 〔CSCD §411〕 |
| hīḷita・ohīḷita・oññāta・avaññāta | 輕・極輕・賤・極賤 | Hīneti 之四釋語 | 〔CSCD §411〕 |
| iṭṭhakantamanāpavaṇṇa | 可意可愛可樂之色 | Suvaṇṇeti 之釋 | 〔CSCD §411〕 |
| anabhirūpa | 不端正 | virūpa 剔——原形既列，既列之讀作「醜陋」（行道智見清淨之品之詞條＋根諦之品之詞條），本欄原提「醜」，從先例 | 〔CSCD §411〕 |
| sugatigata・duggatigata | 生善趣者・生惡趣者 | Sugateti・Duggateti 之第一釋 | 〔CSCD §411〕 |
| ⚠︎ mahaddhana | 大財 | aḍḍha（富）剔——歸一形既列而非同詞：既列者為 addhā（世，蘊之品之詞條），與本篇之 aḍḍha（富）非一詞；本欄依既列不重立之律剔之而誌其實，其是否回補以俟來哲 | 〔CSCD §411〕 |
| dalidda・appannapāna | 貧・少食飲 | Duggateti 之第二釋之相 | 〔CSCD §411〕 |
| yathākammupaga | 隨業而趣 | 經句之語；其所繫非天眼之事而為隨業趣智之事 | 〔CSCD §411〕 |
| yathākammupagañāṇa | 隨業趣智 | 論主別出之智；無別遍作，依天眼而成 | 〔CSCD §411〕 |
| Nandanavana・Missakavana・Phārusakavana | 歡喜園・雜園・波留沙園 | 本欄之讀 | 〔CSCD §411〕 |
| kilesapūtika | 為煩惱所腐 | duccarita 之語義之一 | 〔CSCD §411〕 |
| ariyūpavāda・upavādaka | 謗聖・謗者 | 經句 Ariyānaṃ upavādakāti 之釋；下至在家入流者亦攝 | 〔CSCD §411〕 |
| antimavatthu | 最極之事 | 本欄之讀 | 〔CSCD §411〕 |
| guṇaparidhaṃsana | 毀其德 | 謗聖之二法之一——謂其無禪無解脫無道無果 | 〔CSCD §411〕 |
| ānantariyasadisa | 同於無間之業 | 謗聖之重；然可治 | 〔CSCD §411〕 |
| saggāvaraṇa・maggāvaraṇa | 障天・障道 | 謗聖之障；懺謝則除 | 〔CSCD §411〕 |
| satekiccha | 可治 | 謗聖與無間業之別在此 | 〔CSCD §411〕 |
| uḷuṅkamatta uṇhayāgu | 一杓之熱粥 | 謗聖之事——長老所飲 | 〔CSCD §411〕 |
| kucchivāta | 腹之風 | 長老坐於木片而飲之由 | 〔CSCD §411〕 |
| ummāra | 門檻 | 木片之所為；人所運來 | 〔CSCD §411〕 |
| dārukhaṇḍa | 木片 | 長老所坐；年少比丘因此而譏 | 〔CSCD §411〕 |
| atikhuddābhibhūta | 為極貪所勝 | 本欄之讀 | 〔CSCD §411〕 |
| ukkuṭikaṃ nisīdati | 蹲踞而坐 | 懺謝之儀之一 | 〔CSCD §411〕 |
| añjaliṃ paggahetvā | 合掌 | 懺謝之儀之一 | 〔CSCD §411〕 |
| ekacārikabhikkhu | 獨行之比丘 | 所謗者不知其處之時之法 | 〔CSCD §411〕 |
| parinibbutamañcaṭṭhāna | 般涅槃之床處 | 所謗者已般涅槃時所往之處 | 〔CSCD §411〕 |
| sivathikā | 塚間 | 懺謝之極——乃至往塚間 | 〔CSCD §411〕 |
| micchādiṭṭhikammasamādāna | 邪見業之受持 | 經句之語；與謗聖並為二重 | 〔CSCD §411〕 |
| mahāsāvajja | 大罪 | 謗聖與邪見之共判；邪見為最 | 〔CSCD §411〕 |
| upādiṇṇakkhandhapariccāga | 捨執取之蘊 | Kāyassa bhedāti 之第一釋 | 〔CSCD §411〕 |
| abhinibbattikkhandhaggahaṇa | 取所生之蘊 | Parammaraṇāti 之第一釋 | 〔CSCD §411〕 |
| apāya・duggati・vinipāta・niraya | 苦界・惡趣・墮處・地獄 | 四語之逐一語義釋；論主更立第二釋令四語各指一趣 | 〔CSCD §411〕 |
| pettivisaya・asurakāya | 餓鬼界・阿修羅眾 | 第二釋所指之二趣 | 〔CSCD §411〕 |
| lujjanapalujjanaṭṭha | 壞滅之義 | loka 之語義 | 〔CSCD §411〕 |
| nigamanavacana | 結語之句 | 論主自標 Iti dibbena cakkhunā 以下為結語 | 〔CSCD §411〕 |
天眼之修法 〔CSCD §412〕。
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ālokakasiṇa | 光明遍 | 三遍之中最勝者；本科之修法所取；從既定之 ālokakasiṇaṃ＝光明遍與餘遍之品之白話，本欄原提「光遍」誌之 | 〔CSCD §412〕 |
| tiṇukkā | 草炬 | 本科之骨喻；夜行者之炬 | 〔CSCD §412〕 |
| samavisama | 平與不平 | 炬滅則不見者；喻光滅則色不現 | 〔CSCD §412〕 |
| atthasādhakacitta | 成義之心 | 末之第四禪心；與之俱生之智即天眼智 | 〔CSCD §412〕 |
| paribandha | 障難 | 天眼於凡夫為障難之由——見可畏之形而生怖 | 〔CSCD §412〕 |
| yakkharakkhasādirūpa | 夜叉羅剎等之形 | 所見而生怖者 | 〔CSCD §412〕 |
須併觀之四處 ①⚠︎ aḍḍha（富）為歸一形之偶合所剔——既列者為 addhā（世，蘊之品之詞條），與本篇之 aḍḍha 非一詞；本欄依既列不重立之律而於本目誌其實，其對之 mahaddhana（大財）立列，其是否回補以俟來哲。②⚠︎ atikkantamānusaka（陽性形，繫眼）依先出之律不重列——本品首單元既立 atikkantamānusikā（陰性形，繫耳界）；一語二形，本欄誌其實以俟來哲。③六趣諸名之二釋：apāya・duggati・vinipāto・niraya 四語，論主先各釋其語義（四語俱指地獄），復以 Atha vā 立第二釋令四語各指一趣（畜生・餓鬼・阿修羅・地獄）——一組四語二釋並存而不判其一，本欄從之而以一列收四語，誌其二釋。④天之六義（見目一）本欄以三列收之（dibbaṃ pasādacakkhu・ñāṇacakkhu・mahājutika・mahāgatika・saddasattha），餘三義（似天・由天住得・依天住）與首單元之四義同源而不重立。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.)）零命中；pāṭho 零命中；Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 2 個與版頁記 12 個）。查無即記無：譯底欄自身無異讀之記，亦無論中之異說之標。
本欄自出之字面之三處 ①〔CSCD §411〕之 Hīneti⋯mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte.——四語連書而其首語 hīḷite 與經句之 Hīneti 同根，本欄誌其字面。②〔CSCD §411〕之 Duggateti duggatigate. Lobhanissandayuttattā vā dalidde appannapāne.——appannapāne 一形（少食飲）於譯底作一詞而其構為 appa＋anna＋pāna，其連書無連字號。誌其字面不代切。③〔CSCD §411〕之 Ubhayampi cetaṃ buddhaputtā passanti. 一句——其位在斷見與新生見之判之後而其語為「二者佛子俱見」，與同段前後之逐語釋之式不類（為一插句）。誌其實不代移。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。
四、論主引據
圓括注出處之實測 本篇之圓括注出處 3 處：
| 出處（譯底逐字） | 見數 | 所引之要 | 定位 |
|---|---|---|---|
(dī. ni. 1.247) | 1 | 死生智之經句之標（篇首） | 〔CSCD §411〕 |
(ma. ni. 1.149) | 1 | seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno⋯yathābhataṃ nikkhitto, evaṃ niraye（謗聖之重之證） | 〔CSCD §411〕 |
(a. ni. 1.310) | 1 | nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi（邪見之重之證） | 〔CSCD §411〕 |
引式之標之實測 Vuttampi cetaṃ 1 見（領 ma. ni. 1.149）；Yathāha 1 見（領 a. ni. 1.310）——二標相接而各領一經，其式與 12-04 之 Yathāha／Yathā cāha 相接同格。Tena vuttaṃ 1 見（〔CSCD §411〕之 Tena vuttaṃ ''cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha''nti.——論主自引本篇之前文，其語逐字見同段之前）；Vuttañhetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu 俱零命中；kira 2 見（〔CSCD §411〕之謗聖之事一・〔CSCD §412〕之草炬之事一）——二見皆領事記之敘。引號 '' 實測 15 對。
經句之逐語標之密 本篇之經句以逐語之標而釋，本欄逐標反查其數：Dibbenātiādīsu・Dassanaṭṭhena cakkhu・Manussūpacāraṃ atikkamitvā・Satte passatīti・Cavamāne upapajjamāneti・Hīneti・Paṇīteti・Suvaṇṇeti・Dubbaṇṇeti・Sugateti・Duggateti・Yathākammupageti・Kāyaduccaritenātiādīsu・Samannāgatāti・Ariyānaṃ upavādakāti・Micchādiṭṭhikāti・Micchādiṭṭhikammasamādānāti・Kāyassa bhedāti・Parammaraṇāti・Apāyanti・Upapannāti——二十一標，為本品六單元中逐語標最密之篇。誌其實。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之實測 viya 8 見、sadisa 諸形 5 見、opamma 1 見、seyyathāpi 1 見、Yathā／yathā 1 見、iva・upamā・evameva 俱零命中。
骨喻——草炬之喻 〔CSCD §412〕之 Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ.（opamma 一形之唯一命中即在此）所領之一喻，其配六重（本欄逐重反查）：炬光配遍作時之遍之光・炬滅不見平險配光滅不見色・磨炬配再入定・炬光大於前配再遍作而光更強・日出配光至堅固而住・棄炬晝行配棄小光而以堅固之光終日見色。一喻六配，為本品六單元中配數最多之喻（次於 13-04 粟飯之泡之一喻三配）。其六配之句式皆以 viya 立——本篇八 viya 之中六見在此一喻之配中。
餘喻之二 ①〔CSCD §411〕之 manussānaṃ maṃsacakkhunā viya satte oloketi（如人以肉眼觀）；②〔CSCD §411〕之 maṃsacakkhunā dissamānaṃ viya hoti（如以肉眼所見）——二喻皆以肉眼為比，配天眼之見。sadisa 五見之中四見為 dibbasadisattā／tādisamevāti 之類（相似之判而非物象之喻），一見為 ānantariyasadisaṃ（謗聖之罪同於無間業）。
乙・修辭之可核觀察 ①問句 2 見（?）：kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī（同句於同段二見，一配地獄一配天——本欄實測其為 dukkhaṃ／sampattiṃ 之異而餘語全同）與 Kasmā?（〔CSCD §412〕之凡夫之障之問）。②…pe… 省略式 1 見（結語之句）。③偈頌 零處。④事例 2 事（謗聖之長老與年少比丘・夜行持草炬之人）——二事各為一喻或一證之所依。⑤懺謝之法之六況（自身較長／較幼・所謗者往諸方・不能往亦不能遣・所謗者為獨行比丘・所謗者已般涅槃），本欄逐況反查，六況無一缺其法。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §411〕 Sattānaṃ⋯cutūpapātañāṇakathāya cutūpapātañāṇāyāti | 本品之第三單元〔CSCD §402〕 | 其起式與彼篇逐字同構——論自標之續 |
〔CSCD §411〕 dibbasadisattā dibbaṃ 等六義 | 本品之首單元〔CSCD §400〕 | 彼篇之四義與本篇之六義同源而數異——二篇之自釋不齊 |
〔CSCD §411〕 cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha | 見清淨之品 | 見清淨之名與其義在彼品；本篇以天眼為其因 |
〔CSCD §411〕 Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi | 本品之第六單元 | 隨業趣智與未來分智於此立名，其所緣之辨在彼篇 |
〔CSCD §411〕 antamaso gihisotāpannānampi | 度疑清淨之品以下 | 入流之位在彼諸品 |
〔CSCD §412〕 ''tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa''nti imesu tīsu kasiṇesu | 地遍之品與餘遍之品 | 三遍之修在彼二品；本篇自標光明遍為最勝 |
〔CSCD §412〕 taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā | 地遍之品 | 論主自標其修法依彼品之釋，本篇不重出 |
〔CSCD §401〕 Etañhi dibbacakkhuvasena ijjhati | 本品之第二單元 | 他心智以天眼為遍作——二科相須而其修在本篇 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit uses the CSCD as its internal, non-public base text. Every Pāli form in this layer is copied verbatim from this unit’s source column and can be verified by 〔CSCD §NN〕. This chapter has no independently paginated Pāli witness, so no page range is supplied.
Section heading The extract begins with the single line ### Cutūpapātañāṇakathā (the unit contains exactly one ### line).
Paragraph-number range The source column runs from 〔CSCD §411〕 through 〔CSCD §412〕, with two consecutive numbered paragraphs. Its extent is 13,581 bytes. Paragraph 〔CSCD §411〕 alone occupies 9,918 bytes, more than seventy percent of the unit and the longest single paragraph among the chapter’s six units.
Structure The unit has two parts: (1) at 〔CSCD §411〕, word-by-word explanation of canonical phrases including Dibbenātiādīsu, Satte passatīti, and Cavamāne upapajjamāneti, containing six meanings of divine, separate identification of knowledge of where beings go according to kamma, the offense of reviling noble ones and method of asking forgiveness in a long excursus, and individual etymological explanations of names for bad destinations; and (2) at 〔CSCD §412〕, cultivation of the divine eye through expansion of the light kasiṇa, the grass-torch simile, and the cognitive process.
Six meanings of divine and four meanings for the divine ear Here dibba has six meanings: resembling the divine; obtained through divine abiding; dependent on divine abiding; great illumination from taking up light; great range from seeing forms beyond obstructions; and the concluding statement Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ. The first unit of this chapter explains dibbā for the divine ear in four senses. The explanations in the two units therefore differ in number, six against four. Each has been measured on its own terms and is recorded without making them uniform; Unit 1, Item II, notes the point again.
Two knowledges separately identified by the commentator Under Yathākammupageti at 〔CSCD §411〕, the commentator states purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammupagañāṇakiccaṃ. One phrase of the canonical passage thus distinguishes a separate knowledge. He continues, Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. Both knowledge of where beings go according to kamma and knowledge concerning the future have the divine eye as their footing and no separate preliminary work. They are the sixth and seventh of the seven knowledges distinguished in Unit 6; this is where their names are established.
Extent of the reviling-noble-ones passage Beneath Ariyānaṃ upavādakāti at 〔CSCD §411〕, the excursus on the fault of reviling noble ones and the method of asking forgiveness occupies 3,254 bytes, from Ariyānaṃ upavādakāti through pākatikameva hotīti. It is one-third of the paragraph and nearly one-quarter of the unit. Though its extent exceeds that of an entire method elsewhere, it remains the explanation of one phrase in the canonical statement. The apparatus records the fact without calling it an interpolation.
Connections before and after The opening Sattānaṃ ... cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. has the same construction as the openings of the preceding two discussions. The unit ends with Cutūpapātañāṇakathā niṭṭhitā.; Unit 6 then begins a new section with ### Pakiṇṇakakathā.
Movement The chapter overview assigns this unit to §E, “Cutūpapātañāṇakathā—Knowledge of the Death and Rebirth of Beings: the Divine Eye.” The paragraph range appears verbatim in that table and is neither repeated nor excerpted here.
II. Terms and Renderings
This item records only usage in this unit and its location. Established renderings follow the normative glossary; this apparatus does not decide forms left undecided there. Terms already established are not re-established here. Those occurring in the unit are dibbacakkhu (divine eye), ucchedadiṭṭhi (annihilation view), saddhivihārika (co-resident pupil), disāpakkanta (gone to another region), vippaṭisāra (remorse), jhānavibbhantaka (one who has lost jhāna), virūpa (deformed), addhā (aeon; not the same word as aḍḍha, wealthy, in this unit, as noted below), diṭṭhivisuddhi (Purification of View), micchādiṭṭhi (wrong view), kāyaduccarita / vacīduccarita / manoduccarita (bodily / verbal / mental misconduct), ānantariya (immediate-result kamma), sotāpanna (stream-enterer), khīṇāsava (one whose taints are destroyed), tejokasiṇa / odātakasiṇa (fire / white kasiṇa) alongside ālokakasiṇa, upacārajjhāna (access jhāna), pādakajjhāna (foundational jhāna), manodvārāvajjana (mind-door adverting), javana (impulsion), and puthujjana (ordinary person). Only new terms appear below.
Meaning of the divine eye and word-by-word explanation of the canonical statement 〔CSCD §411〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cutūpapātañāṇa | knowledge of death and rebirth | Name of the section; expressly identified by the commentator as divine-eye knowledge | 〔CSCD §411〕 |
| dibbaṃ pasādacakkhu・ñāṇacakkhu | sensitive divine eye; knowledge-eye | Two eyes underlying the six senses of dibba; the bhikkhu’s knowledge-eye resembles the deities’ sensitive eye and is therefore divine | 〔CSCD §411〕 |
| mahājutika・mahāgatika | great illumination; great range | Fifth and sixth meanings of dibba: great light through taking up light and great range through seeing beyond obstructions | 〔CSCD §411〕 |
| saddasattha | linguistic analysis | The commentator says the six senses should be understood in conformity with it | 〔CSCD §411〕 |
| navasattapātubhāvadiṭṭhi | view that new beings appear | View held by one who sees only rebirth and not death | 〔CSCD §411〕 |
| āsannacutika・gahitapaṭisandhika | one approaching death; one who has taken rebirth-linking | Referents of Cavamāne upapajjamāneti; the actual moments of death and birth cannot be seen | 〔CSCD §411〕 |
| mohanissanda・amohanissanda | outcome of delusion; outcome of non-delusion | Grounds for Hīneti and Paṇīteti | 〔CSCD §411〕 |
| dosanissanda・adosanissanda | outcome of hate; outcome of non-hate | Grounds for Dubbaṇṇeti and Suvaṇṇeti | 〔CSCD §411〕 |
| lobhanissanda・alobhanissanda | outcome of greed; outcome of non-greed | Grounds for the second explanations of Duggateti and Sugateti | 〔CSCD §411〕 |
| hīḷita・ohīḷita・oññāta・avaññāta | despised, greatly despised, looked down upon, greatly looked down upon | Four explanations of Hīneti | 〔CSCD §411〕 |
| iṭṭhakantamanāpavaṇṇa | agreeable, lovely, pleasing appearance | Explanation of Suvaṇṇeti | 〔CSCD §411〕 |
| anabhirūpa | unhandsome | After excluding virūpa, already rendered “deformed” in the entries for Purification by Knowledge and Vision of the Way and Faculties and Truths; an earlier proposal here said “ugly,” but precedent governs | 〔CSCD §411〕 |
| sugatigata・duggatigata | reborn in a good destination; reborn in a bad destination | First explanations of Sugateti and Duggateti | 〔CSCD §411〕 |
| ⚠︎ mahaddhana | great riches | After excluding aḍḍha, wealthy, because its normalized form collided with the already-listed addhā, aeon, in the entries for the Aggregates; they are not the same word. The exclusion is recorded, and whether aḍḍha should be restored remains for later readers | 〔CSCD §411〕 |
| dalidda・appannapāna | poor; short of food and drink | Qualities in the second explanation of Duggateti | 〔CSCD §411〕 |
| yathākammupaga | going according to kamma | Canonical phrase concerning not the divine eye’s direct function but knowledge of where beings go according to kamma | 〔CSCD §411〕 |
| yathākammupagañāṇa | knowledge of where beings go according to kamma | Knowledge separately identified by the commentator; no separate preliminary work, accomplished through the divine eye | 〔CSCD §411〕 |
| Nandanavana・Missakavana・Phārusakavana | Nandana, Missaka, and Phārusaka groves | Readings as given in this column | 〔CSCD §411〕 |
| kilesapūtika | corrupted by defilements | One etymological explanation of duccarita | 〔CSCD §411〕 |
| ariyūpavāda・upavādaka | reviling noble ones; reviler | Explanation of Ariyānaṃ upavādakāti; includes even a lay stream-enterer | 〔CSCD §411〕 |
| antimavatthu | most extreme charge | Reading as given in this column | 〔CSCD §411〕 |
| guṇaparidhaṃsana | denying qualities | One of two modes of reviling: claiming the person has no jhāna, liberation, path, or fruit | 〔CSCD §411〕 |
| ānantariyasadisa | comparable to immediate-result kamma | Gravity of reviling noble ones, though it is remediable | 〔CSCD §411〕 |
| saggāvaraṇa・maggāvaraṇa | obstruction to heaven; obstruction to the path | Obstructions caused by reviling and removed by asking forgiveness | 〔CSCD §411〕 |
| satekiccha | remediable | Point distinguishing reviling noble ones from immediate-result kamma | 〔CSCD §411〕 |
| uḷuṅkamatta uṇhayāgu | one ladleful of hot gruel | What the elder drinks in the case account | 〔CSCD §411〕 |
| kucchivāta | wind in the belly | Reason the elder sits on the timber and drinks | 〔CSCD §411〕 |
| ummāra | threshold | Purpose of the timber brought by the people | 〔CSCD §411〕 |
| dārukhaṇḍa | piece of timber | Elder’s seat and occasion for the younger bhikkhu’s mockery | 〔CSCD §411〕 |
| atikhuddābhibhūta | overcome by extreme greed | Reading as given in this column | 〔CSCD §411〕 |
| ukkuṭikaṃ nisīdati | sit in a squatting posture | One form of asking forgiveness | 〔CSCD §411〕 |
| añjaliṃ paggahetvā | with hands joined | One form of asking forgiveness | 〔CSCD §411〕 |
| ekacārikabhikkhu | solitary bhikkhu | Procedure when the reviled person’s location is unknown | 〔CSCD §411〕 |
| parinibbutamañcaṭṭhāna | bed where final Nibbāna occurred | Place visited if the reviled person has attained final Nibbāna | 〔CSCD §411〕 |
| sivathikā | charnel ground | Furthest extent of the remedy: asking forgiveness even there | 〔CSCD §411〕 |
| micchādiṭṭhikammasamādāna | undertaking action based on wrong view | Canonical phrase, emphasized together with reviling noble ones | 〔CSCD §411〕 |
| mahāsāvajja | greatly at fault | Shared judgment on reviling and wrong view; wrong view is greatest | 〔CSCD §411〕 |
| upādiṇṇakkhandhapariccāga | relinquishing appropriated aggregates | First explanation of Kāyassa bhedāti | 〔CSCD §411〕 |
| abhinibbattikkhandhaggahaṇa | taking up newly arisen aggregates | First explanation of Parammaraṇāti | 〔CSCD §411〕 |
| apāya・duggati・vinipāta・niraya | state of misery, bad destination, place of downfall, hell | Individual etymologies for four terms; a second explanation assigns each to a different destination | 〔CSCD §411〕 |
| pettivisaya・asurakāya | ghost realm; asura host | Two destinations under the second explanation | 〔CSCD §411〕 |
| lujjanapalujjanaṭṭha | meaning of dissolution | Etymological meaning of loka | 〔CSCD §411〕 |
| nigamanavacana | concluding phrase | The commentator identifies Iti dibbena cakkhunā and what follows as conclusion | 〔CSCD §411〕 |
Cultivation of the divine eye 〔CSCD §412〕.
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ālokakasiṇa | light kasiṇa | Best of three kasiṇas and object of cultivation here; follows the established rendering in the Remaining Kasiṇas, replacing an earlier proposal “illumination kasiṇa” | 〔CSCD §412〕 |
| tiṇukkā | grass torch | Structural simile for the section: the night traveler’s torch | 〔CSCD §412〕 |
| samavisama | level and uneven ground | Invisible when the torch goes out, corresponding to forms disappearing with the light | 〔CSCD §412〕 |
| atthasādhakacitta | accomplishing state | Final fourth-jhāna state; its conascent knowledge is divine-eye knowledge | 〔CSCD §412〕 |
| paribandha | obstacle and danger | Why the divine eye is dangerous to an ordinary person: frightening forms produce fear | 〔CSCD §412〕 |
| yakkharakkhasādirūpa | forms of yakkhas, rakkhasas, and so forth | What is seen and causes fear | 〔CSCD §412〕 |
Four points to read together (1) ⚠︎ aḍḍha, wealthy, was excluded by an accidental normalization collision: the already-listed form is addhā, aeon, in the entries for the Aggregates; it is not the same word as this unit’s aḍḍha. The counterpart mahaddhana, great riches, is listed here, and whether aḍḍha should be restored remains for later readers. (2) ⚠︎ atikkantamānusaka, masculine and agreeing with eye, is not relisted under the first-occurrence rule because Unit 1 already listed the feminine atikkantamānusikā agreeing with ear element. One expression has two forms, recorded for later readers. (3) Two explanations of four destination names: the commentator first gives separate etymologies for apāya, duggati, vinipāto, and niraya, all referring to hell, and then under Atha vā assigns them respectively to animals, ghosts, asuras, and hell. Both explanations remain without adjudication; one table row records all four. (4) The six senses of divine from Item I occupy three rows here—dibbaṃ pasādacakkhu・ñāṇacakkhu, mahājutika・mahāgatika, and saddasattha—while the other three, resemblance, acquisition through divine abiding, and dependence on divine abiding, share their source with the four senses in Unit 1 and are not relisted.
III. Variant Readings
Material basis This unit has no independently paginated Pāli witness, so no collation segment can be supplied; the only surface available for checking is the base-text column itself. The facts are recorded without adjudication.
Measured comprehensive scan A verbatim scan finds zero variant-parenthesis forms (sī.), (syā.), (kaṃ.), or (pī.); zero pāṭho; and zero Porāṇā / porāṇā, Keci / keci, or eke. Square brackets have only two uses: two [§NN] paragraph numbers and twelve edition-page markers. Absence is recorded as absence: the source column has neither a variant reading nor a formula marking an alternative view.
Three literal features of the source column (1) At 〔CSCD §411〕, Hīneti ... mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. writes four explanations continuously, with the first, hīḷite, sharing a root with the canonical lemma Hīneti. (2) At 〔CSCD §411〕, Duggateti duggatigate. Lobhanissandayuttattā vā dalidde appannapāne. writes appannapāne, short of food and drink, as one word formed from appa + anna + pāna, without hyphens. (3) The sentence Ubhayampi cetaṃ buddhaputtā passanti. at 〔CSCD §411〕 occurs after the discussion of annihilation and new-appearance views and means “the sons of the Buddha see both.” Its form differs from the surrounding word-by-word explanations and is an inserted sentence. The facts are recorded without moving it.
Boundary of this item All facts above concern the literal surface of the base-text column; no comparison against scanned PTS pages has been made.
IV. The Commentator’s Citations
Measured parenthetical source references The unit has three parenthetical source references:
| Source as written in the base text | Count | Substance cited | Location |
|---|---|---|---|
(dī. ni. 1.247) | 1 | Canonical lemma for knowledge of death and rebirth at the unit opening | 〔CSCD §411〕 |
(ma. ni. 1.149) | 1 | seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno ... yathābhataṃ nikkhitto, evaṃ niraye, proof of the gravity of reviling noble ones | 〔CSCD §411〕 |
(a. ni. 1.310) | 1 | nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi, proof of the gravity of wrong view | 〔CSCD §411〕 |
Measured citation formulas Vuttampi cetaṃ occurs once, introducing ma. ni. 1.149; Yathāha occurs once, introducing a. ni. 1.310. The two markers are adjacent and each introduces one discourse, matching the adjacent Yathāha / Yathā cāha pattern in 12-04. Tena vuttaṃ occurs once, in Tena vuttaṃ ''cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha''nti. at 〔CSCD §411〕, where the commentator cites his own earlier words verbatim. Vuttañhetaṃ, Tenāha, Tenetaṃ vuccati, and Apare āhu have zero occurrences. kira occurs twice, once introducing the case about reviling at 〔CSCD §411〕 and once the grass-torch account at 〔CSCD §412〕; both introduce narratives. Paired quotation marks '' occur fifteen times.
Density of word-by-word canonical lemmata A check finds these lemmata: Dibbenātiādīsu, Dassanaṭṭhena cakkhu, Manussūpacāraṃ atikkamitvā, Satte passatīti, Cavamāne upapajjamāneti, Hīneti, Paṇīteti, Suvaṇṇeti, Dubbaṇṇeti, Sugateti, Duggateti, Yathākammupageti, Kāyaduccaritenātiādīsu, Samannāgatāti, Ariyānaṃ upavādakāti, Micchādiṭṭhikāti, Micchādiṭṭhikammasamādānāti, Kāyassa bhedāti, Parammaraṇāti, Apāyanti, and Upapannāti: twenty-one lemmata, the highest density among the six units of the chapter. The fact is recorded.
V. Similes and Rhetoric
This item records only where a simile occurs and what it is paired with; it makes no literary evaluation.
A. Measured similes viya occurs eight times, forms of sadisa five, opamma once, seyyathāpi once, and Yathā / yathā once; iva, upamā, and evameva have zero occurrences.
Structural simile—the grass torch The simile introduced at 〔CSCD §412〕 by Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ., the only occurrence of opamma, has six correspondences: torchlight to kasiṇa light during preliminary work; the extinguished torch concealing level and uneven ground to disappeared light concealing forms; rubbing the torch to entering jhāna again; a relit flame brighter than before to stronger light through renewed preliminary work; sunrise to strengthened light remaining established; and discarding the torch and walking by day to discarding the lesser light and seeing all day with strengthened light. One simile with six correspondences has the most correspondences of any simile in the six units of the chapter; the next is Unit 13-04’s millet bubbles with three. All six correspondences use viya; six of the unit’s eight occurrences of viya belong here.
Two remaining similes (1) At 〔CSCD §411〕, manussānaṃ maṃsacakkhunā viya satte oloketi, looking upon beings as humans do with the physical eye; and (2) at 〔CSCD §411〕, maṃsacakkhunā dissamānaṃ viya hoti, as though seen by the physical eye. Both use the physical eye to compare divine-eye vision. Of five sadisa occurrences, four are forms such as dibbasadisattā and tādisamevāti, judgments of resemblance rather than object similes; one is ānantariyasadisaṃ, comparing reviling noble ones to immediate-result kamma.
B. Verifiable rhetorical observations (1) There are two question patterns: kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī, which occurs twice in the paragraph, once for hell and once for heaven, differing only in dukkhaṃ against sampattiṃ, and Kasmā?, the question at 〔CSCD §412〕 about danger to an ordinary person. (2) The ellipsis …pe… occurs once, in the concluding sentence. (3) There are no verses. (4) There are two narrative cases, the elder and young bhikkhu in the reviling passage and the night traveler with the grass torch; each supports either a proof or a simile. (5) The method of asking forgiveness covers six circumstances—the offender senior or junior, the reviled person gone to another region, inability to go or send, the reviled person a solitary bhikkhu, and the person having attained final Nibbāna. A circumstance-by-circumstance check finds that each has its method.
All these counts are measured only within this unit, not across the whole book.
VI. Intratextual Cross-Reading
Every reference carries a paragraph anchor and is established only from terms verifiable in this unit. Because the relation between paragraph numbers and chapter-section numbers is unknown, these references do not attach chapter-section locators or infer conversions. No identification beyond the evidence is made.
| Passage in this unit | Points to | Verifiable basis |
|---|---|---|
〔CSCD §411〕 Sattānaṃ ... cutūpapātañāṇakathāya cutūpapātañāṇāyāti | Third unit of this chapter, 〔CSCD §402〕 | Its opening construction is verbally parallel to that unit’s and expressly marks the continuation |
〔CSCD §411〕 dibbasadisattā dibbaṃ and the other six meanings | First unit of this chapter, 〔CSCD §400〕 | Its four meanings and this unit’s six share a source but differ in number; their own explanations are unequal |
〔CSCD §411〕 cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha | Chapter on Purification of View | The name and meaning of Purification of View occur there; this unit makes divine vision a cause for it |
〔CSCD §411〕 Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi | Sixth unit of this chapter | Knowledge according to kamma and concerning the future are named here; their objects are distinguished there |
〔CSCD §411〕 antamaso gihisotāpannānampi | Chapters from Purification by Overcoming Doubt onward | The station of stream-entry is treated in those chapters |
〔CSCD §412〕 ''tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa''nti imesu tīsu kasiṇesu | Chapters on the Earth Kasiṇa and Remaining Kasiṇas | Cultivation of the three occurs there; this unit says the light kasiṇa is best |
〔CSCD §412〕 taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā | Chapter on the Earth Kasiṇa | The commentator directs cultivation to that explanation and does not repeat it here |
〔CSCD §401〕 Etañhi dibbacakkhuvasena ijjhati | Second unit of this chapter | Knowledge that penetrates minds uses the divine eye as preliminary work; the two discussions depend on one another, and its cultivation occurs here |
VII. Transmission
This edition does not advance claims in the apparatus about authorship, transmission, or the lineage of the commentarial sources.