What are the personal consequences opposing, mobbing or even revile Noble Ones or right view? Ven. members of the Sangha coming across here,
Valued Upāsaka, Upāsikā,
Valued team here and for awakening searching readers,
Since it is modern and somehow not only presentable but even seen as a sign of &quot;independence&quot; or &quot;cool&quot; to be fearless about opposing and undermining of what still stands firm: it may be good for those who do not know but like to know, to answer properly about certain consequences for oneself.

What can be expected for oneself, if one is opposing, fighting or even reviling the Noble Ones, Right View or those following this line, here or/and here after?

If somebody does not know, would that result in harder consequences, or equal, or even lessen such a fault?

What are the personal consequences for others and for many, who approve, accept and even follow such?


To get some ideas, here are some examples of wrong view, and of consequences:

And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is wrong view. ― MN117
Then, having surveyed the silent community, he addressed them: &quot;Could a person of no integrity know of a person of no integrity: 'This is a person of no integrity'?&quot;
&quot;No.&quot;
&quot;Good. It's impossible, there's no way, that a person of no integrity would know of a person of no integrity: 'This is a person of no integrity.'
&quot;Could a person of no integrity know of a person of integrity: 'This is a person of integrity'?&quot;
&quot;No.&quot;
&quot;Good. It's impossible, there's no way, that a person of no integrity would know of a person of integrity: 'This is a person of integrity.' ― MN110

(Note: This question is a gift of Dhamma and not meant for any commercial purpose or other wordily gains.)
The mark of a Noble One is sunatta (emptiness; voidness), as the Lord Buddha explained about the perfectly virtuous Sariputta in MN 151. 


  The Blessed One said to venerable Sāriputta. `Sāriputta, your mental faculties are bright, skin colour is pure, in which abiding, do you
  spend your time mostly?”
  
  “Venerable sir, I spend my time mostly in voidance.”
  
  “It's good Sāriputta, you abide mostly in the abiding of Great Beings. Sāriputta,


When a monk exhibits greed, ambition, anger, conceit, domineeringness &amp; delusion; always harassing laypeople; it is good karma to expel that monk from a community.

For example, in AN 6.54, the lay Buddhists expelled the bad monk Dhammika from their district.

The personal consequences are wisdom &amp; liberation when opposing, mobbing or even reviling an Ignoble One of wrong view. 

The Lord Buddha explained in the Dhammapada:


  64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
  
  72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.
  
  73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries and honor among householders.
  
  74. "Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me" — such is the ambition of
  the fool; thus his desire and pride increase.
  
  75. One is the quest for worldly gain and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple
  of the Buddha, be carried away by worldly acclaim but develop
  detachment (viveka) instead.