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and without touching anything in between, grasping only the rebirth. Just as the blind go without letting go of their staff, so they recollect without letting go of the sequence of aggregates, he says: "For them, like the blind, there is no going to a desired place." Disciples are spoken of generally: ordinary disciples, great disciples, and chief disciples. Ordinary disciples, indeed, recollect by way of the sequence of aggregates, and also pass by way of death and rebirth, due to their strong wisdom. Likewise, the eighty great disciples. But for the two chief disciples, there is no need for the sequence of aggregates. Having seen the death of one existence, they see the rebirth; again, having seen the death of another, they see the rebirth. Thus, they proceed by passing through death and rebirth. Just as, in the autumn season, at midday, in a house made of four jewels, for a man with eyes, visible forms are very clear— this is a well-known fact in the world. But there might be for him an inability to perceive very subtle visible forms, such as those beyond a wall. Yet, never for Buddhas is there an inability to perceive what they wish to know; rather, that is illuminated by the light of knowledge. is very clear and well-defined, like an amalaka fruit in the palm of the hand, just as the obstruction to knowledge is completely abandoned. Thus it is said, "But the Buddhas," and so on. Therein, "by way of a lion's leap" means by way of a lion's gait and fall. "Whatever place they desire" means whatever place in whatever eon, in whatever existence, they wish to know. "They remember all that" means they remember all that they wish to know, they do not fail to remember. For Buddhas, there is no need for a sequence of aggregates, nor is there a need for transition by way of death and rebirth. For them, whatever place they desire, whether below or above, in countless millions of eons, that is manifest. Therefore, just as those who recite a peyyāla passage recite it concisely, taking "the first jhana... and so on... the fifth jhana" as the conclusion, not word by word, so too, they condense countless millions of eons like a peyyāla passage, and by way of a lion's leap, they enter with knowledge into whatever place they desire. And for them, as they thus proceed, their knowledge, just as an arrow shot by an archer skilled in hitting a hair's breadth, like Sarabhaṅga, does not get caught on trees, creepers, etc., in between, but falls directly on the target, does not get caught, does not go astray, so too, it does not get caught, does not go astray in the intervening existences, and without getting caught, without going astray, it grasps just the desired place. The aggregates in past existences, and the names and clans connected with them, all are included under "previous existences." Thus it is said, "What does it make known? Previous existences." Delusion, by way of concealing, is like darkness. Thus it is said, "That very delusion," and so on. "By way of making light" means making it to be done, light is the making, making light, meaning, by way of being brought into existence as light by its own conditions. The rest is words of praise, said to indicate the special modes of action in dispelling the opposing factors. "Ignorance is dispelled" – by this, the meaning that "knowledge" is by way of knowing is also indicated. This should be understood. Why? Because "Let not ignorance arise"—by this, ignorance is the opposite of wisdom. And its opposition is shown by its nature of being abandoned, and wisdom's nature of abandoning. This method applies to the other pair of words: by this, darkness is dispelled, destroyed. Why? Because light has arisen— this meaning is extended. By the meaning of burning and tormenting defilements, energy is "heat," thus it is said "ardent with the heat of energy," meaning, energetic. "Of one with a mind sent forth" means of one whose mind is released for the accomplishment of the intended purpose. "As one who dwells diligent, ardent, with a mind sent forth"— the intention is that it applies to anyone else like me. "Of one devoted to exertion" means of one engaged in right exertions. The rest here is easily understood, being clear and explained in the stated manner. The discourse on recollection of past lives is concluded. The discourse on the divine eye knowledge. 13. "By passing away" means by falling away. "By reappearing" means by being reborn. And this locative case is in the sense of proximity, meaning, near the moment of passing away and near the moment of reappearing. For thus it will be said, "those who are near passing away," and so on. "By which knowledge" means by which divine eye knowledge. Indeed, by the divine eye knowledge alone are the passing away and reappearing of beings known. "The preliminary work should be stated" means, "by a noble son, a beginner, who wishes to produce the divine eye knowledge, having made the kasina-object, the jhana that is the basis for supernormal powers, capable of being brought forth in all aspects, one of these three kasinas— fire kasina, white kasina, or light kasina— should be made proximate, and having made it the object of access concentration, it should be developed and established," and so on, the preliminary work for the divine eye knowledge should be stated. "I am that" means I, who have thus brought forth the mind. "Similar to the divine" means that which exists in the heavens is divine, the clear eye of the devas. The meaning is, similar to that divine eye. And "similar to the divine" is a showing of an inferior comparison, because this (knowledge) is more powerful even than the divine eye of the devas. Now, to explain that similarity to the divine, "for indeed, of the devas," and so on, is stated. There, produced by good conduct. because it was well-practiced with good conduct, a meritorious deed generating rebirth in the heavens, produced by the perfection of faith, purity of view, and the showing of benefits. By 'bile, phlegm, blood, etc.' the word 'etc.' includes wind diseases and so on. 'Undisturbed' means unafflicted. Its freedom from defilements should be understood as being unafflicted by bile, etc., and due to the greatness of the kamma. For kamma free from the fault of defilements, like a crop free from the fault of weeds, is fruitful and undefiled. And its fruit is spoken of in that way by way of cause and effect, just as "wholesome, wholesome in result." By 'even at a distance,' the word 'even' includes the ability to perceive even subtle objects. 'Divine eye' means the eye characterized by the clarity of the four great elements. 'Produced by the power of the development of energy' means since all wholesome development is accomplished through the initiation of energy, it is the development of energy; or the development of the bases of power, endowed with the effort of exertion, is specifically the development of energy; produced by its power is 'produced by the power of the development of energy.' 'Eye of wisdom' is the wisdom-eye. 'Just like that' means just like that, due to its freedom from defilements and its ability to perceive even subtle objects at a distance. 'Because it was obtained by way of divine abidings' means because it was obtained by way of the four jhānas called divine abidings. By this reason, its divine nature is stated. 'Dependent on divine abidings' means because it proceeds by relying on the divine abiding called the foundational jhāna, which has reached excellence by being endowed with eight factors; or the meaning here should be understood as: dependent on the divine abiding, or relying on the rūpāvacara fourth jhāna associated with oneself, which is a condition. 'Divine also because of its great radiance through the acquisition of light' means divine also because of its great radiance, being attainable through the favor of kasiṇa light, and by the nature of spreading the light of wisdom itself. For 'greatly radiant' is also called divine, as in "this divine firmament," and so on. 'Because of its great movement' means worthy of honor. because of its wonder, meaning it is of a wondrous nature. Its nature is wondrous because of seeing forms beyond walls and so on. "That all" they say, "is said with reference to the five meanings mentioned below." But some say, "Since grammarians desire the word 'divu' in the meanings of 'light' and 'motion,' this very pair, being of great light and great motion, is referred to. Therefore, 'it should be understood according to grammar' is said to show this meaning: 'divbati' means 'it shines,' thus 'dibbaṃ'; 'divbati' means 'it moves unhindered,' thus 'dibbaṃ'." But the Elder Acariya Dhammapāla says: "For the yogi's preparation for the attainment of the divine eye, the overcoming of its opposite is, in essence, the desire for its victory. And one who has attained the divine eye, being endowed with psychic power, would engage in the transactions of giving and receiving, like the Elder Mahāmoggallāna and others, by way of accepting the words of deities and giving the Dhamma that is capable of being accepted. Thus, since the divine eye nature of this supernormal knowledge is established by way of the meanings of dwelling, victory, desire, transaction, light, and motion, and grammarians desire the word 'divu' in these very meanings, 'that all should be understood according to grammar' is said." He said. "By way of seeing" means by way of seeing forms. For beings see forms with the eye. Just as the physical eye, directed by consciousness, operates as if pointing out the even and uneven, this is not so. But this itself, being superior to that, performs the function of an eye, so he says, "It is an eye because it performs the function of an eye, or it is like an eye." "Because it is a cause of purity of view" to explain the meaning stated briefly, "for he who" and so on is said. "He grasps the annihilationist view" because of not seeing future arising,