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by way of devising means for evil actions, having done evil, and by way of reflecting: "I have done well." Wrong liberation means the perception of liberation while being unliberated. The chapter on tranquility. It is defined as "a minor dispute, not one that has gone from one to another, nor one that has been passed on and on," and so forth, as defined in the Cūḷavagga. The connection is that he is endowed with what is stated in the Samathakkhandhaka. Māturakkhitā and others are ten women. Dhanakkītā and others are ten wives. The description of the Ten-fold Section is finished. The description of the Eleven-fold Section 331. In the eleven-fold, "they do not become clear" means they do not manifest. "Made like a well-fitted vehicle" means made like a well-fitted vehicle, because it can be easily driven at any desired time. "As it becomes a foundation" means as it becomes a foundation for accomplishments. "Continuously developed" means continuously developed through cultivation and repetition. In "sleeps happily" and so forth, just as other people toss and turn, groaning, and sleep unhappily, he does not sleep like that, but sleeps happily; even when he has fallen asleep, he is like one who has attained absorption. "Wakes up happily" means just as others grumble, yawn, and toss and turn, waking up unhappily, he does not wake up like that, but wakes up happily, without disturbance, like a blooming lotus. Because of past experiences and because of the presence of deities, he has only good dreams, not bad ones. Therefore, it is said, "he sees no bad dreams," and so forth. Even dreams caused by disturbance of elements would mostly be good for him, due to the predominance of mind-born forms over season-born and food-born forms. There, "he sees no bad dreams" means just as others see themselves surrounded by thieves, or afflicted by wild animals, or falling into a precipice, he does not see such bad dreams. But he sees good dreams that are conducive to growth, such as worshipping a stupa, making an offering, or listening to the Dhamma. "He is dear to humans" means he is dear and pleasing to humans, like a pearl necklace worn on the chest, or a garland adorning the head. "He is dear to non-humans" means just as he is dear to humans, so too He becomes dear even to non-humans, like Elder Visākha. Neither fire nor poison nor weapon penetrates him. It is said that for one dwelling in loving-kindness, into his body, like for the female lay follower Uttarā, fire, or like for Elder Cūḷasīva, reciter of the Saṃyutta, poison, or like for the novice Saṃkicca, a weapon, does not penetrate, does not enter, does not harm his body. They also tell the story of the cow here. Indeed, a certain cow stood, releasing a stream of milk for its calf. A certain hunter, saying "I will pierce it!", whirled a long-handled spear with his hand and threw it. It struck her body and, like a palm leaf, it turned away and fell. Not by the power of access concentration, nor by the power of absorption, but solely by the strength of her mind directed towards the calf. Such is the great power of loving-kindness. "It is quickly concentrated," because the hostile thought, which is an obstacle to meditation, is remembered from afar, it is quickly concentrated. "His facial complexion brightens," his face becomes bright-colored, like a palm fruit freed from its stalk. "He dies unconfused," for one dwelling in loving-kindness, there is no such thing as a confused death. He dies unconfused, just as if he were falling asleep. The explanation of the eleven benefits is finished. The explanation of the Ekuttarika method is finished. Explanation of Questions and Answers regarding Uposatha, etc. 332. "‘Venerable Sir, I invite the Saṅgha,’ etc. is called the discourse on Invitation," it is said in the commentaries. Explanation of the Section on Advantages 334. It is said in the explanation of the first Pārājika itself, referring to the explanation of the meaning of "for the well-being of the Saṅgha," etc. "A hundred words are spoken by ten-fold combination," this meaning should be taken: that a hundred words are spoken, together with the words mentioned in the chain method, when a ten-fold combination is made in the single-root method. Otherwise, it is not possible to obtain a hundred words in the single-root method alone. By combining the preceding and succeeding words in the single-root methods, nine words are spoken in each instance, so by ten-fold combination, there are only ninety words. are obtained. Therefore, when those ninety terms are joined in the manner of a chained wheel, ten terms are obtained, so it is possible to say "a hundred terms" with them. Otherwise, as a hundred meanings and a hundred doctrines are obtained separately in both methods, we have shown it in the commentary on the first Pārājika itself; that should be understood in the way stated there. Because the former and latter terms are taken as one and "a hundred terms" is said, it is stated that "there are a hundred meanings by way of the last of the last term, and a hundred doctrines by way of the first of the first term." In that hundred terms, the intention is that there are a hundred doctrines by way of the former terms stated with "saṅghasuṭṭhū" (well-being of the Saṅgha) and so on, and a hundred meanings by way of the latter terms stated with "saṅghaphāsū" (comfort of the Saṅgha) and so on. The commentary on the Mahāvagga is finished. Summary of the First Gāthā Commentary on the Training Rules Enacted in the Seven Cities 335. "Aḍḍhuḍḍhasatāni" means three hundred and fifty training rules. "Viggahaṃ" means a human figure. "Atirekaṃ" means an extra robe exceeding ten days. "Kāḷakaṃ" means the black color mentioned as "suddhakāḷakānaṃ" (pure black). "Bhūtaṃ" means announcing what is true. "Paramparabhattaṃ" means successive meals. "Bhikkhunīsu ca akkoso" means the training rule stated as "Whatever bhikkhunī should abuse or revile a bhikkhu" (Pāci. 1029). "Antaravāsakaṃ" means receiving a robe from an unrelated bhikkhunī. "Rūpiyaṃ" means silver transactions. "Suttaṃ" means the training rule stated as "having oneself requested thread and had it woven by weavers" (Pārā. 637). "Ujjhāpanake" means a pācittiya for complaining and grumbling. "Pācitapiṇḍaṃ" means food cooked by a bhikkhunī. "Cīvaraṃ datvā" means the training rule stated as "having given a robe by the united Saṅgha" (Pāci. 485). "Vosāsantīti" means the pāṭidesanīya stated as "If bhikkhus, having been invited to families, eat, and there is that bhikkhunī" (Pāci. 558). "Giraggaṃ" means "Whatever bhikkhunī should dance or sing or" (Pāci. 834) the rule stated. Cariyā means "one should wander during the rainy season" (Pāci. 970) and "one who has spent the rainy season should not wander forth" (Pāci. 974) the two rules stated. By giving consent means by the consent given by one on probation. Four Pārājikas means the four Pārājika offenses for bhikkhunīs. Kuṭī means the rule concerning the construction of a hut. Kosiyam means the rule concerning mixed silk. Seyyā means the rule concerning sleeping with an unordained person. Khaṇana means digging the earth. Gaccha devatā means the rule concerning living plants. Siñca means sprinkling water with living creatures. Mahāvihāra means a large monastery. Añña means speaking otherwise. Dvāra means up to the door-post. Sahadhammo means being spoken to in accordance with the Dhamma. Payopāna means making a slurping sound. Eḷakalomāni means washing sheep's wool. Patto means a bowl with less than five fastenings. Ovādo means admonition by going to the bhikkhunī's residence. Bhesajja means requesting medicine beyond that. Sūcī means a needle-case made of bone, etc. Āraññiko means the pāṭidesanīya rule stated by "those forest dwellings," etc. (Pāci. 570). Ovādo means the rule stated by "whatever bhikkhunī does not go for admonition or for communion" (Pāci. 1055). By "Four Pārājikas," etc., all the rules, which were laid down in six cities, are collected together, and those laid down in Sāvatthī are counted separately, thus he collects all the rules into two groups. The description of the rules laid down in the seven cities is finished. Description of the Four Failures 336. Thirty-one are called serious offenses: eight Pārājikas for both, thirteen Saṅghādisesas for bhikkhus, ten Saṅghādisesas for bhikkhunīs. Eight here are without remainder: among these serious offenses as stated, eight Pārājikas, by way of common and uncommon, are called without remainder. Description of the Uncommon, etc. 338. The verse "Washing and receiving" belongs to the Aṭṭhakathā teachers. There, "washing and receiving" means washing robes for a bhikkhunī who is not a relative and receiving robes. Kosey ...and so on... The seven precepts mentioned first in the chapter on sheep's wool, starting with "two hairs," are about sheep's wool. "Rainy season" refers to the precept on the rain-cloak. "By a forest dweller" refers to the precept on doubt. "Choice food" refers to the request for choice food. "Less than" refers to the precept on being less than twenty years old. "And the precept on the sitting cloth, and the one on the rain-cloak" refers to exceeding the measure of the sitting cloth and the rain-cloak. The sections on offenses and the Uposatha and so on, are called "classifications" because they are classified as "offenses entailing defeat, offenses entailing initial or subsequent meeting of the Sangha," and so on. "Twenty-three Sanghādisesas" means ten for nuns and thirteen for monks, making twenty-three. The same method applies to "forty-two Nissaggiyas," and so on. "By two...and so on... a matter is settled by one" means a dispute case by two, a blame case by four, an offense case by three, and a matter case by one is settled. This is the meaning. 339. "Expelled" means removed from the Sangha. Description of the Types of Cases 340. Because one who overturns a case