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149). And there is nothing more greatly blameworthy than wrong view. As it is said: "I do not see, bhikkhus, any other single thing so greatly blameworthy, as this, bhikkhus, wrong view. Wrong view, bhikkhus, is the highest of blameworthy things" (A.N. 1.310). "At the breaking up of the body" means at the relinquishing of the clung-to aggregates. "After death" means at the grasping of the immediately arisen aggregates. Or, "at the breaking up of the body" means at the cutting off of the life faculty. "After death" means after the death-consciousness. "To a state of woe" and so on, all these are synonyms for hell. Hell is a state of woe (apāya) because it is devoid of the ways (āyā) that are considered meritorious and are causes for heaven and liberation, or because there is no way (āya) for happiness. It is a bad destination (duggati) because it is a destination and refuge for suffering, or because it is a destination produced by bad karma due to its abundance of faults. It is a state of ruin (vinipāta) because evildoers fall into it helplessly. Or it is a state of ruin (vinipāta) because those who are perishing fall into it, their limbs and minor parts being shattered. There is no perception of enjoyment here. o, it is hell. Or, by the term 'woeful state' (apāya), it indicates the animal realm. For the animal realm is a woeful state because it is devoid of a good destination, not a bad destination since powerful nāga kings and the like can be born there. By the term 'bad destination' (duggati), it indicates the realm of hungry ghosts. For that is both a woeful state and a bad destination, being devoid of a good destination and being a destination for suffering. But it is not a state of ruin (vinipāta) like the asuras, as they are not utterly ruined. By the term 'state of ruin', it indicates the asura realm. For that, by the aforementioned meaning, is both a woeful state and a bad destination, and it is called a state of ruin because it is ruined from all aggregates. By the term 'hell' (niraya), it means hell itself, of many kinds such as Avīci and so on. 'Are born' (upapannā) means have arrived, the intention is that they are reborn there. By the opposite of what has been said, the wholesome side should be understood. This, however, is the distinction: there, by the term 'good destination' (sugati), the human destination is also included. By the term 'heaven' (sagga), it is only the divine destination. There, a beautiful destination is a good destination. That which is excellent by way of forms and so on is heaven. All of that, in the sense of being broken up and shattered, is the world – this is the meaning of the word. "Thus with the divine eye," and so on, all of this is a concluding statement. Thus, with the divine eye… and so on… he sees – this is the brief meaning here. 412. However, a novice practitioner, a young man of good family, who wishes to see in this way, should make the kasina object, the jhana that is the basis for supernormal powers, capable of being extended in all ways. He should make one of these three kasinas — the fire kasina, the white kasina, the light kasina — close at hand. He should make it the object of access concentration and develop and establish it. The intention is that full absorption should not be produced there. For if he produces it, it becomes dependent on the basic jhana, not on the preparatory work. Among these three, the light kasina is the most excellent. Therefore, that one, or one of the others, should be produced in the manner stated in the kasina description, and, remaining in the access concentration stage, it should be developed. The method of development for it should also be understood in the manner stated there. Within the developed space, the form should be seen. For one who sees the form, The turn of the work passes. Then the light disappears. When it has disappeared, the form is not seen. Then, having entered the foot-meditation again and again, and having risen from it, light should be spread. Thus, gradually, the light becomes strong. Here, as far as one determines a place, saying, "Let there be light," there the light remains. Even sitting and observing for a day, the vision of forms occurs. At night, a man walking on a path with a grass torch is the simile here. Once, a man was walking on a path at night with a grass torch. His grass torch went out. Then he could not discern the even and uneven places. He rubbed the grass torch on the ground, and the grass torch blazed up again. It blazed up and made a light greater than the former light. Thus, as he blazed it up again and again when it went out, gradually the sun rose. When the sun had risen, there was no work for the torch, so he threw it away and walked even in the daytime. Here, the light of the torch is like the kasina light during the preparatory stage. The not seeing of even and uneven places when the torch goes out is like the not seeing of forms when the light disappears due to the passing of the preparatory stage for one who is observing forms. The rubbing of the torch is like entering again and again. The torch making a light greater than the former light is like spreading a stronger light when one performs the preparatory work again. The rising of the sun is like the light becoming strong and remaining according to the determined extent. Throwing away the grass torch and walking even in the daytime is like throwing away the limited light and seeing forms even in the daytime with the strong light. Here, when that form— which is not within the range of the monk's physical eye, which is inside the belly, which is based on the heart-object, which is based on the surface of the earth below, which is behind walls, mountains, and ramparts, which is in another world-system— comes within the range of the eye of knowledge, it is as if it were seen by the physical eye. Then it should be understood that the divine eye has arisen. Only that is capable of seeing forms here, not the preliminary states of mind. And this is separate a person has an obstruction. Why? For indeed, wherever he resolves, "Let there be light," there, piercing through earth, ocean, and mountains, it becomes a single light, then, seeing fearful forms of yakkhas, rakkhases, etc., fear arises in him. By which, falling into mental distraction, he becomes bewildered in jhāna, therefore, one should be diligent in seeing forms. Here is the sequence of the arising of the divine eye. Having made this form, as described, the object, and after it has arisen and ceased in the mind-door adverting, making that same form the object, four or five impulsion thoughts arise; all this should be understood in the same way as before. Here too, the preliminary thoughts are accompanied by initial application and sustained application, belonging to the sense-sphere. At the end, the thought that achieves the purpose is of the fourth jhāna, belonging to the form-sphere. The knowledge co-arisen with it is called "knowledge of the passing away and reappearing of beings" and also "divine eye knowledge." The discourse on the knowledge of passing away and reappearing is concluded. Miscellaneous Discourse 413. Thus, the Lord, knower of the five aggregates, spoke of the five supernormal powers; knowing them, in relation to them, this miscellaneous discourse should also be understood. Among these, indeed, that divine eye, called the knowledge of passing away and reappearing, has two auxiliary knowledges: knowledge of future events and knowledge of how beings fare according to their kamma. Thus, these two, and the five, beginning with psychic powers, make seven supernormal knowledges mentioned here. Now, to prevent confusion in the division of their objects – The three-part classifications of objects were spoken, those four by the Great Seer; of all seven knowledges, their occurrence in them should be explained. Here is the explanation. Indeed, four three-part classifications of objects were spoken by the Great Seer. Which four? The three-part classification of limited objects, the three-part classification of path objects, the three-part classification of past objects, the three-part classification of internal objects (Dhs. Tikamātikā 13, 16, 19, 21). 414. Therein, the knowledge of psychic powers occurs in seven objects, by way of limited, exalted, past, future, present, internal, and external objects. How? For when, having made the body dependent on the mind, he When one wishes to go with a visible body, and transforms the body according to the mind, establishing and implanting it in the great mind, then, considering it an object obtained by application, it becomes a limited object, due to being an object of the physical body. When, making the mind dependent on the body, one wishes to go with a visible body, and transforms the mind according to the body, establishing and implanting the base-jhāna mind in the physical body, then, considering it an object obtained by application, it becomes a great object, due to being an object of the great mind. Since that very mind makes a past, ceased thing its object, therefore it becomes a past object. Like Mahākassapa Thera and others at the Great Relic Depository, for those who resolve on the future, it becomes a future object. It is said that Mahākassapa Thera, while making the Great Relic Depository, resolved: "In the future, for two hundred and eighteen years, may these scents not dry up, may the flowers not wither, may the lamps not go out." Everything happened just so. Assagutta Thera, seeing the community of monks eating dry food at the Vattaniya monastery, resolved that the water-jar should become curd-drink every day before mealtime. Taken before mealtime, it became curd-drink. After mealtime, it was just ordinary water. But when going with an invisible body, having made the body dependent on the mind, it becomes a present object. When transforming the mind according to the body,