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thus it says "gone to a good destination," meaning reborn in a good destination. Beings with a non-greed disposition, generous, free from stinginess, become well-destined and prosperous through kamma supported by non-greed, thus it says "or rich and wealthy, endowed with the result of non-greed." Those who have gone to a bad destination are 'duggata', thus it says "gone to a bad destination." Beings with a greed disposition, greedy, stingy, become ill-destined and of bad form through kamma supported by greed, thus it says "or poor and with little food and drink, endowed with the result of greed." 'Upacita' means done in a fruit-bearing way. For kamma, when done in such a way that it is capable of yielding results, it is called 'upacita'. By "passing away," etc., the function of the divine eye is spoken of, meaning it states the activity of the subject through the object. 'Purimehi' (by the former) refers to the words "with the divine eye," etc. Here, in 'ādīhi', the word 'ca' (and) is elliptically indicated, therefore, by "with the divine... etc.... I see" and "passing away," etc. and the function of the divine eye is stated. By this word, by this phrase, "I discern beings according to their karma." It is born, it is known, this is the meaning of the word, the phrase. "Experiencing great suffering" here, it should be understood that seeing form with the divine eye, their experience of suffering is known only by a sense-sphere consciousness. He, the one who has attained the divine eye, stands having seen the beings in hell directly. "Thus he attends" means that desiring to know the karma that leads to the hell-state of those hell-beings, he enters the foundational jhāna, rises from it, and attends by way of preparation. "What then?" and so on, is a demonstration of the method of attention. Having thus made preparation, and having entered and risen from the foundational jhāna, an advertence arises, taking that karma as its object. When that ceases, four or five impulsion moments impel. Of these, the first three or four are sense-sphere consciousnesses named preparatory, access, conformity, and change-of-lineage. The fourth or fifth is an absorption consciousness, a rūpa-sphere consciousness of the fourth jhāna. The knowledge that arises with that absorption consciousness is to be known as the knowledge of beings according to their karma. "There is no separate preparation" this is said with the intention that there is no separate preparation for the knowledge of beings according to their karma apart from the divine eye knowledge. And this should be desired, otherwise, the supramundane nature of the knowledge of beings according to their karma would not exist. The same method applies to seeing devas. The mention of hell-beings and devas here should be seen as merely an example. For, if he wishes, one who has attained the divine eye acts in the same way even with regard to those in other destinies. Thus it will be said, "by the mention of lower realms, the animal realm is indicated," and so on, and "by the mention of happy destinies, the human destiny is also included." "That karma is its object" means that karma is its object. "In thorny forests and so on" the word "and so on" includes the Cittalatā forest and so on. "Just as this" just as this, just as For knowledge of deeds, there is no separate preparation. So too for knowledge of the future. It shows the absence of separate preparation. There, it states the reason: "For these arise from the divine eye." Herein is the meaning: Just as one who has attained the divine eye, having increased light towards hell and so forth, having seen beings in hell and so forth, knows truly the deeds accumulated by them previously, such as those leading to hell, with such resolve and corresponding attention, in a purified mind. So too, whoever wishes to know the immediate future existence of any being, focusing on that one, having increased the light, having seen the generative deed accumulated by that one in the past or present, by the knowledge of deeds, wishing to know the future existence to be generated by that, knows truly, with such resolve and corresponding attention, in a purified mind. This method applies to other existences beyond that. This is called the knowledge of the future. Because these two are accomplished only when the divine eye knowledge is present, not when it is absent. Therefore it is said: "These are accomplished together with the divine eye." Misconduct by body, or misconduct arisen from the body, means ill-conduct by body, or ill-conduct arisen from the body due to the putridity of defilements. Thus, "bodily misconduct" should be understood in sequence. Here, "body" refers to the instigating body. Unwholesome bodily action that occurs through bodily intimation is bodily misconduct. In whichever continuum a deed has been done and accumulated, since the nature of being worthy of result does not disappear in the absence of the cutting off of sustenance (of karma), it should be said that it is accompanied by that. Therefore it says, "endowed means possessed." By "being desirous of harm," it shows that, unlike parents for their children, and unlike teachers and preceptors for their dependents, they are not blamers or reproachers out of a desire for welfare. By "disparaging qualities," means by destroying existing qualities, by ruining them. But is not reproach, even by a final matter, still a disparagement of qualities? Is it true? This is true. Here, by 'virtue' are meant the special qualities like jhānas, the superhuman states. Therefore, the disparagement of morality is taken separately. Therefore, it is said, "There is no ascetic practice for them," and so on. And by 'ascetic practice' he speaks referring to moral restraint. Or knowing, knowing the noble state of the one he slanders. Or not knowing, or not knowing. Here, knowing or not knowing is not the measure. The noble state itself is the measure. Therefore, it is said, "In both cases, it is indeed a slander of a noble one." "But for one who does not know that he is a noble one, with an undefiled mind, and who reveals the noble quality there, there is no disparagement of virtue, so for him, there is no slander of a noble one," they say. By 'heavy karma' it is heavy karma because it is similar to an immediate retribution. But it is curable by apology, not incurable like an immediate retribution. And for its manifestation, for the disclosure of its heavy nature and so on. He despised him, that elder, or that action he despised. By 'extremely hungry' is meant extremely overcome by hunger. By 'old man' it is said with the intention that he does not know what is proper or improper for ascetics, or even common worldly conduct. It should be understood that he reproaches by disparaging his virtues. "He made us ashamed," when it is said, "An ascetic did such a thing," the meaning is, "We cannot lift our heads." The elder, knowing, asked, "Friend, do you have a footing in this Dispensation?" The other, saying that the penetration of truth is a footing in the Dispensation, said, "I am a stream-enterer." The elder, pitying him, revealed himself, saying, "You have slandered one whose defilements are destroyed." By that, it became ordinary for him, meaning that action did not become an obstruction to the path for him. But because he was already a stream-enterer, and the going to lower realms was well abandoned, that action was indeed incapable of creating an obstruction to heaven for him. By 'he is older than oneself', here it is said in the Visuddhimagga, "One should apologize by squatting down." Stream-enterers and once-returners do not forgive even for a fault, or other noble ones... He, wishing for his own good, for the sake of future restraint, should not ask for forgiveness, he says, "if he does not forgive." If he is older than oneself, even in this case, "while standing," "having squatted" is said in the Visuddhimagga (Visuddhi. 2.411). Thus it is said there – "If he has gone to another direction, either going oneself or sending a co-resident, forgiveness should be sought. If it is not possible to go or to send, then to the bhikkhus who dwell in that monastery, having gone to them, if they are younger, having squatted, if they are older, having acted in the manner stated for the elders, 'Venerable sirs, I spoke such and such to the venerable one named so-and-so, may that venerable one forgive me,' having said this, forgiveness should be sought. Even if he does not forgive in person, this same should be done." But this further is also said there (Visuddhi. 2.411) – "If he is a bhikkhu who travels alone, and his dwelling place is not known, nor his destination, having gone to a wise bhikkhu, 'Venerable sir, I spoke such and such to the venerable one named so-and-so, remembering that again and again, remorse arises in me, what should I do?' should be said. He will say, 'Do not worry, the elder forgives you, calm your mind.' Then, facing the direction the noble one went, raising the joined hands, 'May he forgive!' should be said." "The place of the Parinibbāna couch" refers to the place of making offerings, he says. "It becomes normal (natural)" means that when this is done, one's mind becomes clear, and that action is not an obstruction to heaven or an obstruction to the path, this is the intention, some say. In the commentary on the Mātaṅga character in the Cariyāpiṭaka (Cariyā. aṭṭha. 2.64) – "Perfected by the cultivation of perfections, fulfilled by various attainments and abidings, endowed with virtue and right view, with a well-trained continuum, dwelling in great compassion, in the Great Being, an action of reviling a noble one, cursing, harsh speech connected with it, because of the Great Being's special field, and because of his..." Due to the harshness of intention, having become immediately effective in this very life,