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if he does not ask forgiveness from the Great Being, on the seventh day, it becomes of a nature to ripen. But when the Great Being is asked for forgiveness, due to the success of the effort preventing the ripening of the result, it attains the state of being without result, by becoming a defunct action. This is indeed the nature of the evil of slandering noble ones, which is immediately effective. Because it was said by the Elder Acariya Dhammapala, when that action is thus forgiven, due to the success of the effort preventing the ripening of the result, it attains the state of being without result by becoming a defunct action. Thus, it is neither an obstruction to heaven nor an obstruction to liberation. This is the meaning to be understood here. Their view is contrary, thus they are those of wrong view. By way of being undertaken, they are undertakings. Those whose undertakings are actions, they are "undertakers of actions." Undertakers of actions by way of wrong view are "undertakers of actions with wrong view." Or, including the meaning of cause, those who cause others to undertake actions by way of wrong view are "undertakers of actions with wrong view." Showing this meaning, he said "by way of wrong view," and so on. And those who... (etc.)... cause to undertake, they too should be understood as "undertakers of actions with wrong view." "Endowed with virtue," etc., is said in reference to one whose faculties are mature, one who is endowed with the path. But for one who has attained the highest path, there is nothing to be said. Or, virtue and so on should be understood as included in the highest path. For one who has attained the highest path, the realization of Nibbana in this very life is certain; for others, it is uncertain. "Añña" means Arahantship. "This is such a fulfillment" - here, "sampadā" means fulfillment, accomplishment. Thus, the meaning is "an accomplishment that cannot be missed," meaning that just as that is inevitable, so is this. Just as immediately after the path, the fruit is produced without fail, so too, this shows that for this person, immediately after death, rebirth in hell occurs without fail. Indeed, in the entire Buddha's word, there is no simile stated more strongly than this simile. "Not abandoning that speech," etc. (Majjhima Nikaya Commentary 1.14) 9) Regarding slandering Noble Ones, one who says, "I will not speak such a word again," is said to abandon the word. One who thinks, "I will not generate such a thought again," is said to abandon the thought. One who abandons, "I will not hold such a view again," is said to abandon the view. Not acting thus, one neither abandons nor relinquishes. Just as one is thrown into hell, just as one is brought by hell-keepers and placed in hell, so one is placed in hell; there is no impediment to one's birth in hell. Herein, this is the reasoning: one who slanders Noble Ones, destined for hell, because of not abandoning that which was taken up, is like one with wrong view. And here, by such statements as "not abandoning that word," it shows that by not abandoning that which was taken up, slandering Noble Ones is indeed an obstacle and brings harm. But by abandoning it, confessing the transgression, and asking for forgiveness, it is not an obstacle and does not bring harm, just as an offense that has arisen and been confessed. There is no evil that should not be done by way of wrong view, because even the state of a stump in saṃsāra can arise. Thus it is said, "Wrong views, monks, are the worst of transgressions." "The Tathāgata's body, monks, stands with the net of existence cut off" (Dī. Ni. 1. 147), and "this body and name-and-form outside," in such instances, the word 'body' refers to the five aggregates. Thus it is said, "at the breaking of the body means the relinquishing of the clung-to aggregates." For one who is not free from passion, after death, there is only the taking up of another existence. Thus it is said, "after death means the immediate taking up of newly arisen aggregates." By the cutting off of that by which it stands, the body breaks. Thus it is said, "at the breaking of the body means the cutting off of the life faculty." From this comes happiness, this is 'ayo' (income), it is called merit. Thus it is said, "merit is considered income." From this come happiness, this is 'āyo' (source), the means of happiness for meritorious deeds and so on. Therefore it is said, "or the absence of a source of happiness." 'Vivasāti' (they are helpless) means being subject to kamma, unable to act according to their own will, meaning their will is gone. Vivasā means not subject to control. Ayo means that which is enjoyed, that which is savored, thus it is said, "ayo, meaning enjoyment." Nāgarājādīnaṃ (of the Nāga kings and others): The word "ādi" (and others) includes Supaṇṇas and others. Asurasadisanti (like Asuras): like the hungry ghosts and Asuras. So hīti (that one): that body of an Asura. Sabbasamussayehīti (by all accumulations): by all accumulations of prosperity, meaning by all heaps of prosperity. Vuttavipariyāyenāti (by the opposite of what was said): by the opposite of the meaning stated for terms like "sucarita" (good conduct), which is "well-conducted, or beautiful conduct, being blameless," and "kāyaduccarita" (bodily misconduct), and so on. Since it is said, "From here, sirs, one goes to a good destination" (Iti. 83), the human realm is also a good destination, thus it is said, "by the term 'sugati' (good destination), the human realm is also included." The rest here is easily understood, as it follows the explained method and is clear in meaning. The discourse on the Divine Eye Knowledge is concluded. The discourse on the Knowledge of the Destruction of Taints 14. Vipassanāpādakaṃ (the basis for insight): that which is the foundation for insight. Insight is of three kinds, distinguished by the type of insight-practitioner. For the Great Bodhisattas and Paccekabodhisattas, it is self-arisen knowledge, developed by knowledge born of reflection. For others, it is knowledge born of instruction, developed by knowledge born of learning. It is explained in many ways in the Visuddhimagga, through various methods, by means of one of those various ways of apprehending elements, which are described in the analysis of the four elements, such as "rising from any of the form or formless absorptions, except the neither-perception-nor-non-perception sphere," and so on, through the door of the formless. However, for the Great Bodhisattas, it is a profound, subtle, and unique insight knowledge, which ripens, leading to the attainment of the preliminary knowledge, which is the core of the knowledge of the Noble Path, the foundation of omniscient knowledge, which branches out in 240,000,000 ways. This is called the Great Vajira Knowledge in the commentaries. And by the manifestation of its activity, the 240,000,000 ways of entering into absorption as its basis, 240,000,000 Breath-counting, daily, Are called the Teacher's practices of attainment. This is the way of insight practice of the Buddhas. It is shown in brief In the Paramatthamañjūsā, The commentary on the Visuddhimagga. It should be taken from there By those who are interested. From expelling and eradicating the taints, The noble path is the destruction of taints. By way of excellent designation, It refers to the path of Arahantship. Knowledge in the destruction of taints Is the knowledge of taint-destruction. Showing this, Having said "and this knowledge therein," He said "because it is included therein," Showing 'khaye' is locative of support, Not of object. The phrase 'This is suffering' Shows that the Noble Truth of Suffering Was then directly grasped. The phrase 'This much suffering' Shows that it was grasped by delimiting it. The phrase 'Not more than this' Shows that it was grasped without remainder. Therefore he said 'All suffering-truth' and so on. By 'penetration of its essential characteristic' Means by penetrating the characteristic Called intrinsic nature Without delusion. And 'penetration without delusion' Means that when that knowledge arises, Afterwards there is no delusion In delimiting the nature of suffering and so on. Thus it occurs. Therefore he said 'He knew as it really is'. 'Producing' means bringing forth. 'Having reached which state' Means that Nibbāna Which is the cause For the path, By way of object-condition. Indeed, the attainment of a person Possessing both Is said to be the attainment of both. Or 'having reached' Means because of reaching. 'Non-occurrence' Means the sign of non-occurrence. Or 'they do not occur here' Means non-occurrence, Nibbāna. 'Of that' means of the cessation of suffering. 'Bringing about' Means rightly bringing about By way of realization. 'By way of defilements' Means by way of defilements called taints. Because the taints Are an aspect of the truth of suffering, Being included therein, And for the other truths, There is an aspect of their origin and so on, Therefore it is said 'by implication'. The connection is 'showing the truths'. And here, only the taints are mentioned Because it was begun with 'For the knowledge of the destruction of taints'. Just so, indeed, Liberation from all defilements Is spoken of only By way of liberation from taints. This suffering... And by "he knew as it really is" and so on, the mixed path is taught here. It is said, "it speaks of the path that has reached its peak together with insight." And here, because the penetration of the truths was past at that time, even having said "he knew as it really is," taking its present nature at the time of realization, the designation is made in the present tense: "thus knowing, thus seeing." And that, indeed, from the moment of the path onwards until today, is past tense. But its being past tense first of all should be understood by the moment of fruition. So it is said, "by 'was liberated' it shows the moment of fruition."