Cutūpapātañāṇakathā
五、死生智论
[(5) THE DIVINE
EYE—KNOWLEDGE OF PASSING AWAY AND REAPPEARANCE OF BEINGS]
（彼如是心得等持……安住不动时、引导其心倾向于死生智。彼以超人的清净天眼，见诸有情死时生时，知诸有情随于业趣，贵贱美丑，幸与不幸。即所谓「诸贤！此等有情，具身恶行，具语恶行，具意恶行，诽谤诸圣，怀诸邪见，行邪见业。彼等身坏死后，生于苦界，恶趣，堕处，地狱。或者诸贤，此等有情，身具善行，语具善行，意具善行，不谤诸圣，心怀正见，行正见业。彼等身坏死后，生于善趣天界」。如是彼以超人的清净天眼，见诸有情死时生时，知诸有情随所造业，贵贱美丑，善趣恶趣）。
411. Sattānaṃ cutūpapātañāṇakathāya
cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca
ñāṇāya.
在论有情的死生智中：「死生智」──是死与生的智；
Ñ(XIII,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.
即由于此智而知有情的死和生，那便是因为天眼智的意思。
Ñ: [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.
「引导其心倾向」──是引导及倾向他的遍作（准备）心。
Ñ: He directs, he inclines, his mind:
he both directs and inclines preliminary-work consciousness.
Soti so katacittābhinīhāro bhikkhu.
「彼」──即曾倾向他的心的比丘。
Ñ: He is the bhikkhu who does the
directing of his mind.
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