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Mahiṃ vikrubbato means of one who is scratching the earth with his tusks. And this is a depiction of the nature of elephants. Nadīsu means in the lakes. The connection is "of one who is eating lotus stalks." Jaggato means of one who is guarding the herd. 347.To go on a mission means to attain the work of a messenger, meaning, to do the work of a messenger. Of one who is suitable and unsuitable, meaning, of one who is skilled in what is suitable to say and do. Or, of one who is skilled in the intended and unintended speech, he does not dwell on the mere expression, but reports only the intended meaning. 350.In the verses, Jātu means certainly. Mā udapajjatha means may it not arise, may it not be. As for those with evil wishes, What kind of destination, future state, is there for evil-wishing persons? That is the meaning that has arisen. By this reason also, know that it shows Devadatta, beginning with "wise one," in the manner to be stated above. "Pamādaṃ anuciṇṇo" means fallen into heedlessness. "Āsīsā" means in the certain accomplishment of a goal. For that (āsīsā) here is intended as certain accomplishment, not as a mere wish. In such future meanings, grammarians desire past tense words. "Dubbheti" means might corrupt. "Visakumbhena" means with one pot full of poison. "So" means that person. The meaning is, "would not corrupt," that is, is not able to make it mixed with poison. "Bhayānako" means fearsome by reason of its vast and profound nature. By that also, it shows that it cannot be corrupted. "Vādena" means by speaking of faults. "Upahiṃsati" means obstructs. The commentary on the story of the schism-maker is concluded. The commentary on the story of Upāli's question 351. "Not, however, by this much is the Saṅgha split," it is said that a schism of the Saṅgha is not brought about merely by the taking of votes. For only when a Saṅgha-act like Uposatha has been performed, is the Saṅgha split. And there, in the Uposatha and Pavāraṇā (ceremonies), by the completion of the motion, and in other acts, by the conclusion of the act, such as the announcement, the schism of the Saṅgha is established, so it should be understood. "Inability was not stated," this means that by the Blessed One, who spoke of his immediate result (anantariyatta) beginning with "Monks, Devadatta has accumulated the first deed with immediate result," the pārājika (defeat) called "inability" was not laid down for him. By this, it shows that inability, like an offense, occurs immediately after the promulgation (of the rule), not before that. Here, however, since the non-offense of even the first offender was not stated, it should be understood that Devadatta and others are also not exempt. In (phrases) beginning with "three foundations of mindfulness," (the statement) "there are only three foundations of mindfulness, not more than that," means that the rejection of one foundation of mindfulness is here the non-Dhamma, but not the prescribing of three foundations of mindfulness, because that is Dhamma. Thus also in other categories of reduction. But in (categories of) increase, (the statement) "six faculties," means that the prescribing of one non-faculty as a faculty is indeed the non-Dhamma. Thus also in others. And not only this, "four "O aggregates, thirteen sense-bases," and so on, wherever there is a declaration contrary to this, all that is non-Dhamma. And the declaration according to reality, all that is Dhamma, should be understood. Here, by "declaration" is meant the immaterial aggregates that arise from such and such bodily and verbal effort. Thus, here, regarding the ten wholesome courses of action and so on, which are Dhamma in their nature due to their blamelessness, and the unwholesome courses of action and so on, which are non-Dhamma in their nature due to their blameworthiness, and other indeterminate things, the declaration of any part whatsoever in the manner prescribed by the Blessed One is shown as "Dhamma," and a declaration contrary to it is shown as "non-Dhamma," should be understood. Although here, Vinaya and so on also fall under Dhamma and non-Dhamma by way of declaration according to reality and contrary to reality, yet because they are specifically taken separately by the name Vinaya and so on, it should be understood that only the remainder falls into the categories of Dhamma and non-Dhamma. It is said to show that a schism in the Sangha occurs only for one who, knowing Dhamma and non-Dhamma as they truly are, declares this non-Dhamma as Dhamma, etc., out of evil desire, and not for one who declares it with such a perception. This method applies also to "declaring non-Vinaya as Vinaya," and so on. There, "leading out" means "excellent." By "just so," it draws in the meaning stated by "thus is our lineage of teachers," and so on. Restraint, abandonment, reflection – thus are spoken the Vinaya of restraint, the Vinaya of abandonment, and the Vinaya of reflection. Therefore, it says, "this is Vinaya." The pair "enacted, not enacted" is the same in meaning as the pair "spoken, not spoken," and similarly the pair "gross offense" with the pair "serious offense." Therefore, a similar explanation is given for them, saying, "the four foundations of mindfulness... and so on... this is called 'not enacted'." "Offense with remainder" means an offense accompanied by remaining morality. "Offense without remainder" means there is no remaining morality in this offense. 354. In the Pāli, "and the support of the united" means a support such that the unity of the united is not broken. Providing Support. 355. Is it possible? Is it indeed possible? "Wrong view in that" means one's own inappropriate view in declaring "what is not Dhamma is Dhamma." "Wrong view in schism" means, having declared "what is not Dhamma is Dhamma," and having freed oneself by causing the taking of voting sticks for a declaration, etc., and then, by separating the four-member or more Sangha, which is established within one boundary, from that four-member or more Sangha, and by performing a single act, etc., thereby causing a schism in the Sangha, one becomes one with a wrong view. That is the meaning. "Having concealed the view" means, the wrong view that arises in oneself in that declaration of "what is not Dhamma is Dhamma," having concealed and hidden that, one declares the opposite, "this is indeed Dhamma." That is the meaning. Thus, the meaning should be understood everywhere. "Right view in schism" means one who holds that there is no fault in causing a schism in the Sangha in the manner described. But this one, having a wrong view in declaring "what is not Dhamma is Dhamma," and having concealed that view, by doing so, becomes an irremediable schismatic. Thus, "doubtful in schism" means that for this one, there is also the concealment of a doubtful view in schism. The rest is the same. "Wrong view in that right-viewed schism" means that this one, having concealed a wrong view in schism, by doing so, becomes an irremediable schismatic. In the wholesome side, however, everywhere, whether in declaring "what is not Dhamma is Dhamma," etc., or in schism, by having a right view and doing so without concealing the view, even a schismatic becomes remediable. Therefore, it should be understood that only for one who, whether in declaring "what is not Dhamma is Dhamma," etc., or in causing a schism in the Sangha, or in both, having a wrong view or being doubtful, and having concealed that view and doubt, declares it as "Dhamma" and causes a schism in the Sangha in the manner described, does the immediate retribution arise. The commentary on the discourse of Upāli's questions is finished. The method of commentary on the chapter concerning schism in the Sangha is finished. 8. The Chapter on Duties. Commentary on the discourse of duties for arriving monks. 357. In the chapter on duties, "should be spread out" means should be spread out in the sun. In the Pāli, "should be made to salute" means to pay homage... It is said that by asking about the Rains, the newcomer himself pays homage. 'Nilloketabba' means 'to be looked at'. The explanation of the duties of an arriving monk is finished. Explanation of the duties of a resident monk 359. "According to one's share" means not going beyond the allotted place, having dusted and spread out a couch, chair, etc., and having placed a coverlet on top. Showing that even giving is the arranging of a lodging, it is said: "Indeed, it is proper to dust and spread out." The explanation of the duties of a resident monk is finished. Explanation of the duties of expressing appreciation 362. "Seated in the fifth" means seated for the purpose of expressing appreciation. "It is not the great elder's burden" means it is not a burden to await the one who expresses appreciation. "Only the invited should come" means that one should sit down only when the monks invited by oneself are expressing appreciation. The explanation of the duties of expressing appreciation is finished. Explanation of the duties in the refectory 364. "The place for serving people" means where people, with their children and wives, reside within the monastery and bring monks to feed them. "When there are seats" means when there are places to sit. "This seat, venerable sir, is high" refers to a seat arranged on a level ground surface nearby, equal to the elder's seat; but it is not proper to sit on a seat higher than the elder's seat even after asking. If it is nearby and lower, it is proper to sit without asking. "The great elder's offense" means an offense due to obstructing with a seat. "Without covering" means without covering the outer robe, meaning without lifting it. In the Pāli, "with both hands... etc. ...rice should be received" is said to prevent the bowl from falling when receiving rice, by placing the bowl on the palm of the hand or on an uneven support like the back of a stool.