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these three associated phenomena with volition, being mental actions, are mental misconduct. However, covetousness and so on, when associated with volition that is a bodily or verbal action, are either considered to belong to that respective side or are not spoken of. For one who abstains from taking life and so on... The three volitions and abstinences, when manifested as non-performance of bodily transgression, are bodily good conduct. But for one undertaking the precepts with the body, there is nothing to be said about the bodily good conduct of morality. For one abstaining from false speech and so forth, the four volitions and abstinences, when manifested as non-performance of verbal transgression, are verbal good conduct. Non-covetousness, non-ill-will, and right view—these three mental factors associated with volition are mental good conduct. This is the discourse on courses of action. The explanation of the section of threes is finished. Explanation of the section of fours 324. Among the fours, 'ignoble speech' means the speech, communication, or utterance of ignoble, base people. 'Noble speech' means the speech of noble, good people. 'Speaking of what is seen' means speaking thus: "It was seen by me." And here, the meaning should be understood in terms of the volition that gives rise to each. In the first aeons, the male gender first arises, thus it is said, "in terms of what first arose." He abandons the former male gender: by the meaning stated, due to its prior existence, he abandons what is called the former male gender. A hundred and thirty precepts: a hundred precepts with thirty added. For a bhikkhu and a bhikkhunī, in the four pārājikas: in the four common pārājikas. The first question is this question: "Is there diversity of object, but not diversity of offense?" This is called the second [question] here: "Is there similarity of offense, but not similarity of object?" 'Of the non-offending rain-retreat-interruption' means there is no offense in this rain-retreat-interruption, it is a non-offending rain-retreat-interruption; that is, of the rain-retreat-interruption without offense. 'Deliberate speech' means, because it is spoken after careful consideration with wisdom, it is not frivolous speech; here it is called 'deliberate speech'. From the ninth bhikkhunī onwards, the preceptor is worthy of salutation but not worthy of rising for. Because the Blessed One, saying, "Monks, I allow eight bhikkhunīs in the refectory according to seniority, and the rest according to arrival," in the refectory From the beginning, it is permitted for only eight bhikkhunīs, according to seniority. For the rest, it is according to the order of arrival. Therefore, from the ninth bhikkhunī onwards, if even the bhikkhunī preceptor arrives later, she is not worthy of rising to greet. She is worthy of being greeted by lifting the head while remaining seated as before. However, among the eight who are seated from the beginning, if an older one who is more senior comes inside, she may make her junior rise and sit down. Therefore, she is worthy of being greeted by those eight bhikkhunīs. But if one is junior even to the eight, even if she is sixty years old, she may sit down only according to the order of arrival. Here, saying "it is not allowable" When one is in border regions and says "it is not allowable here," one incurs a dukkata offense of violating the Vinaya. For by saying "it is not allowable" regarding what is allowable, one is said to be uprooting what has been laid down. The same method applies to "it is allowable here," and so on. The description of the Four-Fold Section is finished. The description of the Five-Fold Section 325. In the Five-Fold Section, regarding "having been invited, and having eaten, without asking leave of a bhikkhu who is present" (Pacittiya 294-297), it is said that "it is allowable for one who lives on almsfood" because going without asking leave is not permissible only for one who accepts an unallowable invitation. The same method applies to group meals and so on. "Food by way of determination" means food eaten with a thought, as in "time for the sick," and so on. "Without specifying" means not specifying thus: "I give my expectation of food to so-and-so." Regarding "from disgrace or blame," "disgrace" is speaking ill of someone behind their back. "Blame" is reproaching them to their face. "Viyasati" means "byasana" (misfortune), meaning it casts away and destroys what is beneficial and pleasant. "Misfortune of relatives" (ñātibyasana) means the destruction of relatives by fear of robbers, disease, and so on. "Misfortune of possessions" (bhogabyasana) means the destruction of possessions by kings, robbers, and so on. "Disease itself is misfortune" (rogabyasana). For disease destroys health, thus it is misfortune. "Misfortune of virtue" (sīlabyasana) is a name for immorality. Right view Destroying the (right) stand, the arisen (wrong) view itself is a misfortune, a misfortune of view. Accomplishment of relatives: thus, the accomplishment of relatives is fullness, numerousness. Also for accomplishment of wealth, the same method applies. The accomplishment of health is the accomplishment of health. Fullness (of health is) freedom from illness for a long time. Also for accomplishments of morality and view, the same method applies. He completed the duty: on that day, he finished the duty to be done. By 'He recollected eight aeons,' and so on, it shows that at that moment, having produced jhana, he produced the knowledge of past lives. By 'having become one who has attained the action by a motion,' the meaning is 'having become one who has attained the action of announcement by the motion that was established.' By 'due to dullness and delusion': he knows neither the undertaking nor the benefit, but due to his own dullness and delusion, merely by ignorance, he becomes a forest dweller. By 'having evil wishes, making wishes': 'While I am dwelling in the forest, they will pay me homage with the four requisites, saying "This is a forest dweller," and they will honor me with such qualities as "This monk is conscientious, secluded."' Thus, having stood with an evil wish, and having been overcome by that very wish, he becomes a forest dweller; this is the meaning. Therefore, it is said: 'desiring gain of requisites by dwelling in the forest.' Dwelling having entered the forest by way of madness, due to madness, mental derangement, he is called a forest dweller. By 'praised': this forest-dweller's practice, indeed, is praised and commended by Buddhas and disciples of Buddhas; thus, he is a forest dweller. The explanation of the fivefold section is finished. The explanation of the sixfold section 326. In the sixes, 'the utmost six years should be understood' - thus, the analysis of terms is shown. The rest is clear. The explanation of the sixfold section is finished. The explanation of the sevenfold section 327. In the sevens, those stated in the sixes should be combined by way of sevens; having made the fourteen utmost things stated in the sixes into two parts, they should be combined by way of two sevens. He knows an offense: he knows the offense itself as 'an offense.' Also in the remaining terms, the same method applies. By 'of those with higher minds': here, 'abhiceto' means by its beauty compared to ordinary sense-sphere minds, and by its purity from opposition (to defilements). And the self is called exceedingly pure-minded; this is a designation for the mind of access-jhana. Born in the mind are mental states; or dependent on the mind are mental states. "For pleasant abiding in this very life" means for pleasant abiding in this very life. "This very life" refers to the present existence; therein, it means being pleasant abidings. This is a designation for the form-sphere jhānas. For having attained them, the meditators, while seated, experience unblemished renunciation-bliss in this very existence; therefore, they are called "pleasant abidings in this very life." "Obtainer at will" means an obtainer at will, an obtainer according to one's desire; it is said that one is able to enter at any desired moment. "Obtainer without difficulty" means one is able to enter, having suppressed the opposing states with ease. "Obtainer without trouble" means an obtainer of ample states without trouble; it is said that one is able to emerge exactly as determined. For some are indeed obtainers, but are not able to enter at any desired moment. Some are able to enter thus, but suppress the hindrances with difficulty. Some enter thus, and suppress the hindrances without difficulty, but are not able to emerge exactly as determined, like a water-clock. "Destruction of the taints" means the destruction of all defilements by the path of arahatship. "Without taints" means devoid of taints. In "liberation of mind, liberation by wisdom," by the word "mind" is meant the concentration associated with the fruit of arahatship; by the word "wisdom" is meant the wisdom associated with it. And there, concentration is to be understood as liberation of mind because of liberation from lust; wisdom is to be understood as liberation by wisdom because of liberation from ignorance. For this was said by the Blessed One: "Whatever concentration he has, monks, that is his faculty of concentration. Whatever wisdom he has, monks, that is his faculty of wisdom. Thus, monks, from the fading of lust is liberation of mind; from the fading of ignorance is liberation by wisdom." liberation by wisdom.” (A.N. 2.32). And here, it should be understood that the fruit of serenity is liberation of mind, the fruit of insight is liberation by wisdom. In this very life: in this very existence. Having realized it for oneself by direct knowledge: meaning, having made it manifest by one’s own wisdom, having known it not by another’s word. Having made it manifest by one’s own wisdom,