[257] How is wisdom in the sense of seeing the signs of forms as diverse and as unified, by means of illumination, the knowledge (ñāṇa) of the divine eye (dibbacakkhuñāṇa)?
Here a bhikkhu develops the basis for success (iddhipāda) endowed with concentration (samādhi) due to zeal and with volitional formations of striving; … concentration due to energy … concentration due to mind (citta) … he develops the basis for success endowed with concentration due to investigation and with volitional formations of striving. He thoroughly develops the mind in these four bases for success, thoroughly tames it, makes it malleable and wieldy. Having thoroughly developed the mind in these four bases for success, having thoroughly tamed it, made it malleable and wieldy, he attends to the perception of light and resolves upon the perception of day: as by day, so by night; as by night, so by day. Thus, with a mind open and unenveloped, he develops a mind imbued with luminosity. With his mind thus developed, purified, and cleansed, he directs the mind, inclines the mind, to the knowledge of the passing away and rebirth of beings. With the divine eye, purified and surpassing the human, he sees beings passing away and being reborn — inferior and superior, beautiful and ugly, faring well and faring ill — and he understands beings as faring according to their kamma: "These beings, alas, endowed with misconduct by body, endowed with misconduct by speech, endowed with misconduct by mind, revilers of the noble ones, holding wrong view, undertaking actions under wrong view — with the breakup of the body, after death, they have been reborn in a state of loss, an unhappy destination, a place of ruin, hell. But these beings, endowed with good conduct by body, endowed with good conduct by speech, endowed with good conduct by mind, not revilers of the noble ones, holding right view, undertaking actions under right view — with the breakup of the body, after death, they have been reborn in a good destination, a heavenly world." Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn — inferior and superior, beautiful and ugly, faring well and faring ill — and he understands beings as faring according to their kamma.
That is knowledge in the sense of what is known; wisdom in the sense of understanding. Hence it is said: wisdom in the sense of seeing the signs of forms as diverse and as unified, by means of illumination, is the knowledge of the divine eye.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.