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"I will be a hundred, I will be a hundred" - having thus made up one's mind; Having entered the jhāna that is the basis for supernormal powers, and then. 1054. Having emerged, one again resolves, With a mind of resolution; That yogi becomes a hundred, The same method applies to thousands and so on. 1055. The mind of the base jhāna, should be an object of the sign; Here, the preparatory thoughts, are of a hundred objects. 1056. That mind of resolution, is also of a hundred objects; Like the impulsion mind mentioned before, after the gotrabhū. 1057. That one arises there, the fourth jhāna the mind; The preparation is special, the rest is as before here. Knowledge of psychic powers. 1058. This divine ear, how should it be developed there? Having entered the jhana that is the basis for supernormal powers, then again. 1059. Having arisen, with preparation, with a mind of the sense-sphere; A sound should be attended to, whether great or subtle. 1060. When he thus fixes his mind on the sign of that sound; Then this divine ear will arise for him. 1061. Having made one of the sounds the object, then; When it has arisen and ceased, again at the mind-door apprehension. 1062. Indeed, four or five impulsive cognitions arise for him; Among these preceding cognitions here, three or four. 1063. Are called preparatory, access, adaptation, and change-of-lineage; The fourth or fifth, is said to be the appanā cognition. 1064. The knowledge that is co-arisen with the appanā mind; That knowledge, say those skilled in the scriptures, is the divine ear. 1065. That yogi, making that knowledge strong and firm; With the thought, "I will hear the sound within this range." 1066. An inch, two inches more, A span, a cubit likewise; A village, a country, then up to, The cosmos, and beyond that. 1067. Thus, having delimited, it should be gradually extended; This one who has attained supernormal powers, by means of the basic object. 1068. He hears all sounds in the space he has pervaded; Hearing, he is able to distinguish even individually. Knowledge of the divine ear. 1069. How then should the knowledge of penetrating others' minds be produced? This knowledge is perfected by means of the divine eye. 1070. Therefore, having extended the light with the divine eye; Seeing the blood that is present, based in the heart. 1071. The bhikkhu's mind becomes knowable to another; When the mind is accompanied by joy, the blood is red. 1072. When the mind is accompanied by displeasure, it is black; When the mind is accompanied by equanimity, it is like sesame oil. 1073. Therefore, of another being having seen the heart-blood; That knowledge of penetrating others' minds should be made firm and strong. 1074. When it is thus made strong, then, in due course, one knows the mind itself without seeing the blood. 1075. The mind of the sense-sphere, and the mind in the form and formless spheres, one knows all of them, distinguishing them as with or without defilements. Knowledge of penetrating others' minds. 1076. With the knowledge of past lives, that recollection should be made; by a beginner monk who wishes to accomplish it, the four jhānas should be entered in succession. 1077. Having arisen from the jhānas that are the basis for supernormal powers, the monk should then avoid the very last sitting. 1078. From then on, all that was done during the day and night should be recollected in reverse order. 1079. In reverse order, on the second and third days, and in fortnights, months, and likewise in years. 1080. As long as there is a connection in this life, so long should that monk recollect what was done in the previous life as well. 1081. And the mind-and-matter that arose at the moment of death, when that mind-and-matter is thus recollected well. 1082. Making that very mind-and-matter at the moment of death the object, then the attention arises at the mind-door. 1083. When the recollection ceases, making that very object, four or five javana thoughts arise; the rest should be understood by the discerning one in the manner previously stated. 1084. The former ones are called preparatory and so on; the last thought is a jhana thought of the form sphere. 1085. The knowledge connected with that thought, and the mindfulness connected with it, that is called the recollection of past lives. Knowledge of past lives. 1086. By a monk who wishes to see forms with the divine eye, the jhana with a kasiṇa as object, which is the basis for supernormal powers. 1087. Having made it capable of extending, the fire kasiṇa, or the white kasiṇa, or the light kasiṇa. 1088. Among these three kasiṇas, by those who have done merit, light the kasiṇa is here, declared as supreme. 1089. Therefore, having produced that or another, in due order; Having remained in the access sphere, the wise one should then. 1090. Increase and maintain it, not produce absorption; If he produces it, it becomes dependent on the base jhāna. 1191. The form that has entered the increased jhāna, should be seen by the yogi; When he sees that. 1092. The turn of preliminary work immediately passes; And his light then quickly disappears. 1093. When that disappears, the form-object is also not seen; Therefore, having entered the base jhāna, and then again. 1094. Having emerged, the light should be pervaded by the bhikkhu; Thus, gradually, the light becomes strong. 1095. "Let there be light here," Whatever place he delimits, there the light remains. 1106. Even sitting for a day, he has vision; A man who has gone on a path with a grass torch is an example here. 1107. This is the method of producing the divine eye for him there; Having made that form, as described, the object. 1108. When attention arises at the mind-door, the impulsion thoughts arise, making that very form the object. 1109. These are sense-sphere thoughts, four or five; The rest should be understood by the discerning one, in the way stated below. 1110. That thought which achieves the purpose is considered to be of the fourth jhāna; The knowledge associated with that thought is called the divine eye. 1111. For the knowledge of future events, and for the knowledge of deeds and their results; There is no separate preliminary work, they are accomplished by the divine eye. 1112. The knowledge of death and rebirth is also the divine eye; In meaning, these are one, but in expression, there is diversity. The Knowledge of the Divine Eye. 1113. The bhikkhu who here hears and applies his mind to this supreme treatise; He crosses the ocean of Abhidhamma, having crossed by this means. Thus, in the Abhidhammāvatāra, the section on Abhiññā. The chapter called The sixteenth chapter. 17. The seventeenth chapter. Description of the Objects of Supernormal Powers. 1104. The knowledge of future events, and of how beings fare according to their kamma; the five kinds of supernormal powers, etc. These are the seven supernormal powers. 1105. Now, of these seven supernormal powers, from here on, I will briefly explain the determination of their objects. 1106. The three kinds of objects mentioned, and the four by the Great Seer; listen to me concerning the occurrence of these seven knowledges here. 1107. There, the knowledge of supernormal powers, in the seven divisions of objects, such as the limited, how does it occur? How does it occur in the divisions of objects? 1108. When one wishes to go with an invisible body, making the body dependent on the mind, that body is made subject to the mind. 1109. And when he places it in the developed mind, the knowledge, having the body as its object, becomes a limited object. 1110. When one wishes to go with a visible body, making the mind dependent on the body, that mind is made subject to the body. 1111. That foundational jhana-mind, he then places it in the body; the knowledge, having jhana as its object, that has the developed as its sphere. 1112. When one makes the future and the past into an object, it becomes a past object, then it has the future as its sphere. 1113. But for a bhikkhu going with a visible body, his sphere becomes the present, thus it should be specified. 1114. Whether the body is subject to the mind, or the mind is subject to the body, at the time of transformation, it becomes an internal object. 1115. It becomes an external object when external forms are perceived; thus, the knowledge of supernormal powers occurs in seven ways. 1116. In the present and the limited, and in the external and internal, in these four phenomena, the divine ear occurs. 1117. Since the present and limited sound is the object, it becomes a limited object, having gone to be a present object. 1118. In hearing one's own stomach sounds, and those of others, it is both an internal object, and an external object. 1119. The knowledge of penetrating others' minds, in the eight divisions, such as the limited, in the divisions of objects, p How does it operate? 1120. It has a limited object, when knowing the limited; But when knowing the middling, its range is the exalted. 1121. When knowing the path, and also knowing the fruit; Then the range of that knowledge is indeed immeasurable. 1122. It has the path as its object, when knowing the path-consciousness; By implication, it is considered to have the path as its object. 1123. And when it is within the past seven days; And likewise within the future seven days. 1124. When knowing the consciousness of others, it is declared; To have a past object, and then a future range. 1125. And how does it attain a present range? The present is spoken of in three ways: by moment, by continuity, by duration. 1126. Here, that which has reached three moments, the present moment and so on; This is included in one or two continuities. 1127. Experts in continuity call it the present by continuity; That which is delimited by one existence, is the final present. 1128.