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by this word "according to their kamma." Having seen the disfigured bodily forms of those in hell by flames of fire, falling weapons, etc., and known by the subsequent sense-sphere impulsion-moments, their experience of suffering too, because it depends on the result of seeing, is said to be "the function of the divine eye itself." "Thus he attends" means with the desire to know their kamma, having entered the base jhana and risen from it, by way of preliminary work, he attends with "what indeed (is it)?" etc. Then for him, having made that kamma the object, after advertence and preliminary work, etc., the knowledge that arises, accompanied by the fourth rūpāvacara jhana, this is called "knowledge of kamma-followers" – this is the connection. Even in seeing devas, the same method applies. "Separate preliminary work" means, like for the knowledge of past lives, etc., without the preliminary work for divine eye knowledge, there is no separate preliminary work. Some here say: "There is no need for preliminary work of entering the base jhana; immediately after the attention 'what indeed is the kamma?', the kamma itself (is the object). With kamma as the head, and making the concomitant phenomena the object, the absorption path arises. Similarly for the knowledge of future events, therefore there is no such thing as separate preliminary work." …and they say that they are accomplished together with the divine eye. That should not be accepted, because even for those who are masters, the supernormal knowledges do not arise without the preliminary work of the base jhānas, etc. And by merely the base jhānas, etc., there is no separate preliminary work; therefore, it should be understood that these knowledges are accomplished by the divine eye itself. Thus, for the knowledge of future events as well, the connection is that there is no separate preliminary work for the knowledge of future events, which arises in one moment, connected with the fourth jhāna, after the base jhānas, etc., with the desire to know the future course of a being seen by the divine eye, taking as its object, according to the power of knowledge, the five aggregates that were previously included in one's being, related to that, and having that as their object, in many future aeons worthy of arising, all mundane and supramundane phenomena, and conventional reality. Some here say, "Just as in the recollection of past lives, the grasping of name and lineage, etc., also exists, and that does not occur at the moment of supernormal knowledge, but rather in the subsequent moments of sense-sphere javana, because other conceptualizations are impossible at the time of conceptualizing names, and there is no end to the arising of kamma. However, among all the preliminary signs and phenomena that exist, even those seen by supernormal knowledge in one moment, a conceptualization arises later by a sense-sphere consciousness, saying 'this is so-and-so,' etc., according to one's preference, just as a conceptualization of 'pillar,' 'pot,' etc., arises regarding many forms seen by the eye. And whatever is not conceptualized anywhere, that too is worthy of conceptualization, so everything is conceptualized from name and lineage, etc. Just as here, so too in the recollection of past lives, the Pāli text states it with an explicit designation like 'so-and-so,' etc., referring to what is worthy of conceptualization." Others say, "Everything, including name and lineage, is known in one moment, but they speak out what they prefer." These too are essentially similar to the former, for even when speaking again of what was seen before, it must be conceptualized, so they too have essentially accepted the seeing of phenomena worthy of conceptualization. Some say, "Having passed away from there, he was reborn there…" They say that by the statement "apādi" and so on, and by knowing past and future phenomena, it is easy to grasp (them) along with names, clans, and so on. That is indeed improper, for even Buddhas cannot know everything, which would lead to the loss of omniscience. In Pāli, "ime vata bhonto" and so on, shows the manner of the arising of knowledge of beings' karma. Here, "kāyavācādi" (body, speech, etc.) refers to bodily and verbal intimations. "Serious" is said because it is similar to an anantarika deed. For if there is no forgiveness, it is indeed an anantarika deed. "Of that" refers to the serious nature of the insult. "Elder" means merely old in age, not in wisdom. It should be understood that he insults by disparaging qualities, because it is said with the intention of despising: "This one knows not even a bit of worldly custom, he is merely a defiler of the assembly, causing us shame." By "āvuso" and so on, the elder, desiring his attainment of the higher path, revealed himself with compassion. "It became normal" means there was no obstruction to the path. "Older than himself" means he himself was also old. Here too, "sitting on haunches" is stated in the Visuddhimagga. Non-returners and Arahants would not forgive for future restraint. Others, even due to fault. Thus it is said: "If he does not forgive." And those who... (etc.)... undertake, they too should be connected with the undertaking of wrong-view karma. In "endowed with virtue" and so on, the primary meaning refers to one on the highest path, for only he is certain to attain final knowledge. Or, others who are last-existents, established in virtue and so on, they too are certain to attain final knowledge. "Final knowledge" means the fruit of Arahantship. "Such a result" means such a production. Just as that is an unfailing production, so too this is a production for him in hell. To show what is referred to by "this is such a result," "that speech" and so on is stated. "That speech" means the insult to the Noble Ones. "Mind" means the mind that insults the Noble Ones. "View" means the view that sees no fault in insulting the Noble Ones. Having declared the transgression with the thought, "I will abandon all this," and having sought forgiveness, without abandoning, without relinquishing. Just as Brought and thrown into hell, thus hell. Just as by hell-guards, having brought, placed in hell, thus placed in hell, indeed. By slandering noble ones, for him this is a rule, birth in hell. Just as by the path, the fruit is attained, thus it is to be attained, is the meaning. Wrong view, being the root of all evils, is supreme, principal, among which faults, those are faults with wrong view as supreme. Among all faults, wrong view itself is the supreme fault, is the meaning. For one not free from craving, after death, it is indeed the taking up of another existence, thus it is said: "after death" means "the immediate taking up of newly arisen aggregates." By that by which it stands, by its cutting off, the body breaks, thus it is said: "breaking of the body" means "cutting off of the life faculty." From this comes happiness, that is 'ayo', merit. 'Āyassa' means of coming, or of cause. 'Ayati' means it proceeds by desirable objects etc., that is 'āyo', enjoyment. "Like an Asura" means like a hungry ghost-asura. Description of the discourse on the knowledge of the destruction of cankers 14. "By penetrating the characteristic of its own essence" means by penetrating the characteristic, which is called inherent nature, without confusion. "Production" means bringing forth. "Having reached which state" means having reached that Nibbāna, which is the state, the cause, by way of object-condition for the path. "Non-arising" means the cause of non-arising. "By way of defilements" means by way of those defilements, by the destruction of which cankers this knowledge, the knowledge of the destruction of cankers, has arisen; by way of those defilements, by way of those cankers, because all defilements are included by implication, by another mode, is the meaning. In the Pāli, even having said "he knew" in the past tense, at the time of realization, taking the present nature of that knowing, the designation is made in the present tense: "thus knowing, thus seeing." By the liberation from the canker of sensual desire and so on, because of its inseparability, the liberation from the canker of views should also be understood. The knowing "birth is destroyed" is by way of reviewing the destruction of defilements. The knowing "the holy life has been lived" and so on, is by way of reviewing the path, fruit, and Nibbāna, thus it is said "by 'birth is destroyed' and so on, that..." is the ground.” Here, “ground” means the domain. To show that even if there is no direct effort towards the destruction of birth in all three times, the effort towards it is fruitful, and that its fruit is the non-arising of future aggregates, the phrase “yā pana” (that which) and so on was stated. For, by “yā pana maggassa abhāvitattā” (that which, because the path has not been developed) and so on, it is indeed that the aggregates will arise in the future only through defilements not eradicated by the path. And when these defilements are destroyed by the path, the aggregates will not arise. And since defilements are of three times, even if their destruction is possible by some other condition, as stated in the context of birth, it is the production of the moment of the Noble Path, which is contrary to defilements, in the mental continuum that constitutes their destruction, just as the non-arising of the seed-state in the future by the application of fire to the seed-continuum, because of the non-arising in the future due to the application of a contrary condition. Thus, this meaning is clarified: the non-arising of aggregates, which are the fruits of defilements, in the future, due to the absence of defilements, which is the production of the path-moment, is the destruction of birth. Therefore, it is said: “destroyed by attaining the state of non-arising due to the development of the path.