Tatrāyaṃ dibbacakkhuno uppattikkamo.
这里是天眼的次第生起法：
Ñ(XIII,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.
即以前面所说的（肉眼所见的）色为所缘，生起了意门转向心，又灭了之后，以彼同样的色为所缘，起了四或五的速行等，一切当知已如前说。
Ñ: 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.
这里亦以前分诸心有寻有伺的为欲界心，
Ñ: Here also the [three or four] prior
consciousnesses are of the sense sphere and have applied and
sustained thought.
Pariyosāne atthasādhakacittaṃ
catutthajjhānikaṃ rūpāvacaraṃ.
以最后的完成目的的心为第四禅的色界的心，
Ñ: 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.
和它同时生起的智，名为「诸有情的死生智」及「天眼智」。
Ñ: Knowledge conascent with that is
called 'knowledge of the passing away and reappearance of beings' and
'knowledge of the divine eye'.
Cutūpapātañāṇakathā niṭṭhitā.
死生智论已毕。
Ñ: The explanation of knowledge of
passing away and reappearance is ended.
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