Sattānaṃ Cutūpapātañāṇa
— Knowledge of the rebirth of diceased beings —
[satta cuta+upapāta+ñāṇa]

The second of the three vijjās attainable on the basis of the fourth jhāna consists in knowing the rebirth of deceased beings.





So evaṃ samāhite citte parisuddhe pariyodāte an·aṅgaṇe vigat·ūpakkilese mudubhūte kammaniye ṭhite āneñja·p·patte sattānaṃ cut·ūpapāta·ñāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkanta·mānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathā·kamm·ūpage satte pajānāti:ime vata bhonto sattā kāya·duccaritena samannāgatā vacī·duccaritena samannāgatā mano·duccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhi· micchādiṭṭhi·kamma·samādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime pana bhonto sattā kāya·succaritena samannāgatā vacī·succaritena samannāgatā mano·succaritena samannāgatā ariyānaṃ an·upavādakā sammādiṭṭhi· sammādiṭṭhi·kamma·samādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti. Iti dibbena cakkhunā visuddhena atikkanta·mānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathā·kamm·ūpage satte pajānāti.

With a citta thus composed, purified, cleansed, without impurity, rid of upakkilesas, malleable, wieldy, firm, having become imperturbable, he directs citta towards sattānaṃ cut-ūpapāta-ñāṇa. With the divine cakkhu, purified, surpassing the human, he sees beings passing away and being reborn, he understands beings becoming inferior or superior, beautiful or ugly, fortunate or unfortunate, according to [their] kamma:indeed, these respectable beings, who were endowed with kāya·duccarita, endowed with vacī·duccarita, endowed with mano·duccarita, insulting the ariyas, holding micchādiṭṭhis, undertaking kamma according to micchādiṭṭhis, at the breakup of kāya, after maraṇa, they have reappeared in an apāya, a duggati, a vinipāta, or niraya. And those respectable beings who were endowed with kāya·succarita, endowed with vacī·succarita, endowed with mano·succarita, not insulting the ariyas, holding sammādiṭṭhi undertaking kamma according to sammādiṭṭhi; at the breakup of kāya, after maraṇa, they have reappeared in a sugati, a sagga loka’. Thus, with the divine cakkhu, purified, surpassing the human, he sees beings passing away and being reborn, he understands beings becoming inferior or superior, beautiful or ugly, fortunate or unfortunate, according to [their] kamma.

{So} evaṃ samāhite citte parisuddhe pariyodāte

With a citta thus composed, purified, cleansed,
an·aṅgaṇe vigat·ūpakkilese mudubhūte

without impurity, rid of upakkilesas, malleable,
kammaniye ṭhite āneñja·p·patte

wieldy, firm, having become imperturbable,
sattānaṃ cut·ūpapāta·ñāṇāya cittaṃ abhininnāmesiṃ.

{he} directs citta towards sattānaṃ cut-ūpapāta-ñāṇa.
{So} dibbena cakkhunā visuddhena

With the divine cakkhu, purified,
atikkanta·mānusakena

surpassing the human,
satte passati cavamāne upapajjamāne

{he} sees beings passing away and being reborn,

{he understands beings becoming, according to [their] kamma,}
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate

inferior or superior, beautiful or ugly, fortunate or unfortunate:
{yathā·kamm·ūpage satte pajānāti}:

ime vata bhonto sattā

indeed, these respectable beings,
kāya·duccaritena samannāgatā

who were endowed with kāya·duccarita,
vacī·duccaritena samannāgatā

endowed with vacī·duccarita,
mano·duccaritena samannāgatā

endowed with mano·duccarita,
ariyānaṃ upavādakā micchādiṭṭhi·

insulting the ariyas, holding micchādiṭṭhis,
micchādiṭṭhi·kamma·samādānā,

undertaking kamma according to micchādiṭṭhis,
{te} kāyassa bhedā paraṃ maraṇā

at the breakup of kāya, after maraṇa,
apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

{they} have reappeared in an apāya, a duggati, a vinipāta, or niraya.
Ime pana bhonto sattā

And those respectable beings
kāya·succaritena samannāgatā

who were endowed with kāya·succarita,
vacī·succaritena samannāgatā

endowed with vacī·succarita,
mano·succaritena samannāgatā

endowed with mano·succarita,
ariyānaṃ an·upavādakā sammādiṭṭhi·

not insulting the ariyas, holding sammādiṭṭhi
sammādiṭṭhi·kamma·samādānā,

undertaking kamma according to sammādiṭṭhi;
{te} kāyassa bhedā paraṃ maraṇā

at the breakup of kāya, after maraṇa,
sugatiṃ saggaṃ lokaṃ upapannāti.

{they} have reappeared in a sugati, a sagga loka’.
Iti dibbena cakkhunā

Thus, with the divine cakkhu,
visuddhena atikkanta·mānusakena

purified, surpassing the human,
satte passati cavamāne upapajjamāne

he sees beings passing away and being reborn,

{he understands beings becoming, according to [their] kamma,}
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate

inferior or superior, beautiful or ugly, fortunate or unfortunate.
{yathā·kamm·ūpage satte pajānāti}.




Bodhi leaf