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the four-doored, terrifying one. It is called "Avīci" because of the continuous flames or the continuous suffering of beings born there. It has four great doors on its four sides, thus it is four-doored, an extremely terrifying great hell, which he reached by way of rebirth. For thus it is said: "Four-cornered, four-doored, divided into measured sections; Surrounded by an iron wall..." Indeed, by iron he is overturned. "His iron ground, Blazing, endowed with heat; All around for a hundred leagues, It spreads and stands forever." Aduṭṭhassa means of one with an uncorrupted mind. Dubbheti means would corrupt. Tameva pāpaṃ phusatīti means that very evil reaches, attains, overwhelms that evil person who corrupts the uncorrupted. Bhesmāti means terrifying by reason of its vastness and depth, meaning vast and deep as if terrifying. Vādenāti means by fault. Upahiṃsatīti means harms, assails. Vādo tamhi na rūhatīti means a fault attributed to that Tathāgata by another does not take root, does not remain in him, just as a pot of poison does not cause a change in the ocean. Thus, having shown in six verses the non-escape from suffering by demonstrating the state of going to hell for one endowed with evil wishes, etc., now, showing the destruction of suffering for one endowed with the opposite qualities, he speaks the concluding verse, "such a friend." Its meaning is: a wise person, one with wisdom, should make such a Buddha or a disciple of the Buddha his friend, with whom he would make friendship, and whom he should serve, whom he should attend upon, by following whose path of practice, which is the path to the destruction, the end, of all suffering of existence, through being endowed with qualities like fewness of wishes. But was this discourse spoken before or after Devadatta's rebirth in hell? In the Itivuttaka Commentary, it is said: "When Devadatta had entered the Avīci Great Hell, other sectarians, Devadatta's partisans, slandered, saying, 'Devadatta, cursed by the ascetic Gotama, has entered the earth.' Hearing that, people who were not yet confident in the Dispensation raised a doubt, 'Could it be so, as these people say?' The monks reported that incident to the Blessed One. Then the Blessed One said, 'Monks, Tathāgatas do not curse anyone. they say, "Therefore, Devadatta was not cursed by me; he entered hell by his own kamma alone." Thus, refuting their wrong view, he spoke this discourse on this occasion. It is said, therefore, according to their opinion, it should be understood that the Blessed One spoke this discourse even after his going to hell. Here, however, it should be seen that it is recorded in the Pāli as spoken on the matter that arose even before his going to hell. For this very reason, "he reached Avīci hell" this, however, is said to be a past tense verb in the sense of certainty. Here, by 'certainty', the inevitable accomplishment of the meaning is intended. Indeed, expecting the inevitable accomplishment of the meaning, they speak of the future as if it were the past. And this should be understood according to the rules of grammar. The commentary on the story of the schism of the Sangha is finished. The commentary on the story of Upāli's questions. 351. What should be said in Upāli's questions is already shown in the commentary. There, 'conciliating' means making them agree, or making them understand what is suitable for schism, how schism occurs, thus, making the bhikkhus who are to be divided understand, is the meaning. Therefore, it is said, "not for you," and so on. 352. In the matter of the eighteen schism-causing things, the ten unwholesome courses of action are shown as 'non-Dhamma' due to their nature of defiled states and being on the side of the opposite of purifying states. Likewise, clinging and so on. Of the qualities conducive to enlightenment, due to their absolutely blameless nature, there is no state of non-Dhamma. But by speaking in a way that diminishes or increases what was taught by the Blessed One, considering it as not speaking in accordance with the Dhamma, showing it as non-Dhamma, he said, "the three foundations of mindfulness," and so on. 'Leading out' means it proceeds with a miracle, unhindered. 'Just so' by "thus for us," and so on, draws the meaning that was stated. The action that should be done is called Dhamma; because it is done in accordance with the Dhamma, it is called Dhamma. The other, by the opposite of what was said, is called non-Dhamma. The removal of lust... (etc.) This is called Vinaya because of the removal of lust and so on, because of restraint, because of abandonment, and because of reflection, it is called Vinaya. The other, by the opposite of what was said. Non-discipline. It is said that "perfection of the basis... this is called discipline" because all acts of discipline are unshakeable due to the perfection of the basis, etc. Non-discipline should be understood as its opposite. Therefore, it is said "failure of the basis," etc. Those offenses for which the going forth of the one who has committed them remains incomplete, those offenses are called "remaining offenses." 354. In the verses beginning with "Bound for the states of woe," etc. (Itivuttaka Commentary, 18): "Delighting in factions" means delighting in the faction, which is called the schism of the Sangha. "Standing in unrighteousness" means standing in unrighteousness due to unrighteousness, in a matter causing schism, and indeed in unrighteousness called the schism of the Sangha. "He falls away from security from bondage" means he declines from what is beneficial. "Security from bondage" is Arahatship and Nibbāna, being undisturbed by the four bondages; there is nothing to be said about his falling away from that. "Having split" means having split the Sangha, which is united by commonality of view and morality, and thus united and harmonious by means of performing common acts, etc., having split it by the schism of the Sangha as previously defined. "An eon" means an age-eon, which is called an intermediate eon. "In hell" means in the great Avīci hell. "The unity of the Sangha is happiness" (Itivuttaka Commentary, 19). Unity is called "happiness" because it is a condition for happiness, just as "the arising of Buddhas is happiness" (Dhammapada, 194). "And the support of the united" means supporting the united by approving their unity, or in a manner appropriate to unity, meaning taking, establishing, and strengthening them so that they do not abandon unity. "Having made them united" means having made the split Sangha, or one that has reached the point of schism, united and harmonious. "An eon" means an age-eon. "He rejoices in heaven" means in the sensuous deva-world, he enjoys divine happiness, surpassing other devas in ten ways, and rejoices, delights, plays, and sports with the fulfillment of his wishes. 355. "Is there, Venerable Sir, a schism of the Sangha?" etc. should be understood according to the Pāli text itself. The characteristic of a schism of the Sangha, which appears in the Parivāra (Pari. 458) as "Upāli, the Sangha is split in five ways: by act, by designation, by declaration, by proclamation, by taking the voting sticks,"... To show what the difference is with what has been said, it says "but in the retinue," etc. And here, when the Sangha within the boundary is not assembled, for one who, having taken a separate assembly, performs an act of proclamation, or of taking votes, or recites an ordination, or ordains, there is both schism and an immediate karma. But for one who acts with the perception of unity, or with the perception "it is permissible," there is only schism, not immediate karma. For one who acts with a lesser assembly, there is neither schism nor immediate karma. Indeed, by the very last definition, for one of nine persons who breaks the Sangha, there is immediate karma. For the followers who speak against the Dhamma, there is greatly blameworthy karma. Those who speak according to the Dhamma are blameless. The rest here is clear. The commentary on Upāli's Question is finished. The commentary on the Chapter on Schism is finished. 8. The Chapter on Duties Commentary on the Duties of an Arriving Monk 356-357. In the Chapter on Duties, "on the back" means on the upper part of the outer robe, on the upper part of the door-frame. "Should be put out" means should be put out in the sun to dry. "Should be made to salute" means if, when his seniority is asked, he is junior, he will salute by himself. Then, he is considered to have been made to salute by this (action). "Should be looked at carefully" means should be looked at. "According to the portion" means without transgressing the portion of the place previously designated. "Continuous" (Santānaka) refers to a spider's web. "Ceiling" (Ullokā) means starting from the upper part of the house. It is said that the upper part should be swept first. Commentary on the Duties of a Resident Monk 359. "In a large dwelling" means in a large dwelling like the Great Monastery. Commentary on the Duties of Rejoicing 362. "Seated fifth" means seated for the purpose of rejoicing. "Upanisinnakathā" (seated conversation) is a side conversation when many are assembled. Commentary on the Duties in the Refectory 364. "Place where people serve" means where people, with their children and wives, reside and give. "Referring to hand-washing water" means referring to the hand-washing water at the end of the meal for one who has eaten. By that very But by one who is thirsty in between... hands should not be washed. But in the books they write, "After drinking water, hands should not be washed." We are of the opinion that the reading should be "hands should be washed." Otherwise, by saying, "This 'not yet water' was said with reference to hand-washing water," the specific point mentioned by "but by one who is thirsty in between" etc. is not found. Now, if it is thought,