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Well-spaced fingers, successively arranged fingers, round fingers, copper-colored nails, raised nails, smooth nails, hidden ankles, even feet, walking like an elephant, walking like a lion, walking like a swan, walking like a bull, rightward-turning body, beautifully rounded knees all around, perfect male characteristics, unblemished navel, deep navel, rightward-turning navel, golden plantain-like thighs, elephant-trunk-like arms, successively arranged body, smooth body, pure body, well-proportioned body, non-sunken and non-protruding all over the body, non-sticky body, body without moles or the like, successively beautiful body, purified body, body possessing the strength of a hundred thousand elephants, raised nose, well-formed nose, red double flesh, very white teeth, very... Being of pure conduct, Having rounded teeth, Having lips the color of bimba fruit, Having a long face, Having deep lines in the palms, Having long lines, Having straight lines, Having beautifully shaped lines, Having a perfectly round body, Having full cheeks, Having long and wide eyes, Having eyes with five graces, Having eyelashes with curled tips, Having a soft, thin, red tongue, Having a long tongue, Having long and beautiful ears, Having veins that are not knotted, Having veins that are not hidden, Having a head as beautiful as a parasol, Having a long, broad, and lovely forehead, Having well-shaped eyebrows, Having black eyebrows, Having delicate limbs, Having exceedingly radiant limbs, Having exceedingly soft limbs, Having exceedingly pure limbs, Having tender limbs, Having smooth limbs, Having a pleasant-smelling body, Having even hair, Having exceedingly subtle breathing, Having a well-shaped face, Having a fragrant face, Having a fragrant breath, Having dark blue hair, Having hair that curls to the right, Having well-shaped hair, Having smooth hair, Having fine hair, Having unruffled hair, Having hair adorned with a jeweled diadem. The third question on the thirty-two marks of a great man. The fifth question on celibacy. The sixth question on tears. The eighth question on taste perception. The eighth question on wisdom. The ninth question on saṃsāra. The tenth question on mindfulness. Thus, venerable Nāgasena, does all mindfulness arise knowing, or is there mindfulness with bitterness? Thus, in my thinking, all mindfulness arises knowing, self-evident, without the instruction of another. Mindfulness with bitterness, reckoned as extinguishing, the instruction of another, mindfulness mixed with bitterness, is not, or so. The eleventh question on mindfulness knowing. The sixth chapter with eleven questions. Knowing, that is, knowing with mindfulness, with special knowledge. With bitterness, that is, with bitterness reckoned as oppression, the command of another. From gross consciousness, that is, from consciousness arising in a large object. From harmful consciousness, that is, from consciousness arising in harm reckoned as suffering. From a similar sign, that is, from a similar object. From a dissimilar sign, that is, from name, color, etc., objects dissimilar to each other. From the knowledge of speech, that is, From the recognition known as "another's saying." From characteristics, that is, from characteristics like those of an ox-cart, teeth, pustules, etc. From reminding, that is, from being reminded by others. From a seal, that is, from learning letters. From cultivation, that is, from cultivation known as higher knowledge. From the binding of a book, that is, from retaining the sequence of letters of advice written in a book. From experience, that is, from having previously experienced the six sense objects. "Restrain" means they oppress. "Because of learning writing" means because of learning letters. In the seventh chapter, the question on mindfulness of form is the first. The question on a hundred years is the second. The question on the future is the third. The question on the distant Brahma world is the fourth. The question on the Brahma world and Kashmir is the fifth. The question on the seven factors of enlightenment is the sixth. The question on much merit is the seventh. The question on knowing and not knowing is the eighth. The question on Uttarakuru is the ninth. The question on the long bone is the tenth. The question on inhalation and exhalation is the eleventh. The question on the ocean is the twelfth. The question on the single taste is the thirteenth. There is no second cutting with wisdom; that cutting together with wisdom, that is the cutting. There is no cutting, or so it is. The question on cutting is the fourteenth. The question on the elemental life is the fifteenth. The difficult question was first spoken by the elder. The seventh chapter is complete with sixteen questions. "What time is it now?" means what time has now arrived? "They will go" means they will go with you. "From the store" means from the treasury. "Royal gifts" means belonging to the king. The king was pleased with his explanation of the questions, that is, the king was pleased with the explanation of the eighty questions by the Elder Nāgasena. In the internal discussion, eighty-eight questions were answered on the first day. For three days in the palace, from the meal service until the end of the first watch, eighty-eight questions were answered. There are three questions in the external discussion. Together with that, there are ninety-one questions. Adorned with ninety-one questions. The description of the Questions of Milinda is complete. In the Meṇḍaka question, "skilled in speech" means having a nature of speaking skillfully, consisting of words joined with skill in usage. "Vetaṇḍī" means in opposition to the doctrine of the elders. He was of gentle speech and demeanor. Dwelling in his shadow, adorned with qualities like adherence to Dhamma, respect for the teacher, faith, and wisdom, even the faithless became intelligent and inclined towards the Deathless. Thus, endowed with such auspicious qualities, he dwelt in the shadow, which is the compassionate wisdom of that Elder, expressed through reasoned and beneficial advice, like the shadow that naturally emanates from the body. He saw the Mendaka question with his eye of wisdom, the deep Mendaka question. Or, like the questions spoken by Senaka and others, with their various meanings and unheard-of nature, similar to the Mendaka question. Or, because of the duality inherent in that question, it is fittingly said to be like a fight between two Mendaka rams. There is a statement with a hidden meaning, like, "Ānanda, both kinds of feeling have been spoken by me with a hidden meaning." How is the presence of a statement with a hidden meaning to be known? For the feeling of equanimity is said by the Blessed One to be a peaceful and excellent happiness; this is the hidden meaning here. There is a statement with a direct meaning, like, "Bhikkhus, there are these three feelings: pleasant, painful, and neutral." How is the presence of a statement with a direct meaning to be known? For the nature of feeling is threefold; this is the direct meaning here. There is a statement based on faith, like, "Bhikkhus, by these three qualities, the people of Jambudīpa surpass the gods of Tāvatiṃsa and the people of Uttarakuru. Which three? They are brave, mindful, and live the holy life here." Here, "living the holy life" refers to the life of renunciation and celibacy, not the holy life of the Path. The statement requiring interpretation is here, in the future. It should be brought forward and shown. "Whatever is felt, all that is suffering," is a statement requiring interpretation. "Even pleasant feeling is impermanent and conditioned," is a statement to be understood according to the literal meaning; it is a statement with a clear meaning. There is a statement requiring interpretation, and also s Spoken in conventional language, And spoken in terms of reality, also spoken in terms of characteristics, Thus, the Buddha's teaching is of five kinds, The wise one should consider all that and then speak accordingly. "It should not be done secretly" means concealed speech should not be done. It ripens heavily means it comes to fruition with a heavy consequence, it becomes evident with firmness, this is the meaning. Due to inferiority means due to lack of wisdom. Dwelling with the sect means, "Learning, listening, questioning, speaking, and retaining, Dwelling with the sect is said to be through these five practices"; Thus, dwelling with the sect as described. Association with affection means through association with beloved individuals. A counselor and friend means a counselor, wise in deliberation, a friend to him, hence a counselor and friend. "Do not fear, or your progress will cease" means, when fear of self-reproach or other dangers arises, do not fear for this reason. Having done meritorious deeds, having refuge and protection, endowed with wisdom, standing in right effort, soon the worldly and supramundane chariot will advance, will progress, will roll on. Address means the first invitation, some say. Royal speech is an invitation. By one who acts respectfully means by one who acts without interruption in doing good, teaching good, and thinking good. If he slips, he should be raised up by the Dhamma means if a pupil slips from right practice or right speech, he should be raised up by the Dhamma, by his own nature, by that very reason, in virtues such as morality. Meṇḍaka's questions are profound, knotty, and secret questions. He strives for growth means he makes effort by giving the four requisites and other means for the growth of the teaching of learning and practice. "He is happy and suffers together with the Saṅgha, he is an adherent of the Dhamma, A sharer according to his ability, a promoter of the Jina's wheel, With right view as his forerunner, not seeking refuge elsewhere,