1"Bhikkhus, suppose there were a pool of water that was clear, serene, and limpid. Then a man with good sight standing on the bank could see shells, gravel and pebbles, and shoals of fish swimming about and resting. For what reason? Because the water is limpid. So too, it is possible for a bhikkhu with a limpid mind to know his own good, the good of others, and the good of both, and to realize a superhuman distinction in knowledge and vision worthy of the noble ones. [n.44] Uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. I follow Mp, which treats uttariṁ manussadhammā as a complex ablative phrase relative to alamariyañāṇadassanavisesaṁ. Mp says: "Superhuman: superior to the human virtue consisting in the ten courses of wholesome kamma. For this tenfold virtue is called ‘human virtue’ because it is undertaken by people on their own—even without anyone to encourage them—after they have been stirred at the end of ‘the period of swords’ (satthantarakappa; see DN26 verse 41). The things superior to this are the jhānas, insight, the path, and the fruit. Distinction in knowledge and vision worthy of the noble ones: the distinction (excellence) consisting in knowledge and vision that is fitting for the noble ones or able to produce the noble state. Knowledge itself is called ‘knowledge’ in that it knows, and it is called ‘vision’ in that it sees. This is a designation for the knowledge of the divine eye, insight knowledge, path knowledge, fruition knowledge, and reviewing knowledge." For what reason? Because his mind is limpid."

1"Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā alamariyañāṇadassanavisesaṁ sacchikarissatīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Anāvilattā, bhikkhave, cittassā"ti.

Chaṭṭhaṁ.