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The same method applies to the remaining two phrases. "By these various disturbances" means by these various kinds of disturbances such as cold. "Each experiences their own" means each experiences their own feeling that is the result. "Born of uneven adjustment" means the feeling born from the uneven handling of the four postures. "By external force" means by external force in the manner of a blow with a stick. "Born of karmic result" means born of the five aggregates that are the result of karma. "Much more remains" means much more remains to be felt than the feeling born of karmic result. "It is not possible" means it does not happen. "Defect of the seed" means defect of a cause other than the field. "Or from karmic result" here, "Formerly, for the sake of wealth, I killed a half-brother; By that karmic result, Devadatta threw a stone; A pebble crushed my toe on my foot;" This verse should be spoken, likewise "for the sake of wealth" means for the sake of movable wealth counted as male and female slaves. For wealth is fivefold: immovable, movable, consumable, bodily, and wealth that follows. "Or from action" means or from Devadatta's action of aggression. "Food is digested unevenly" means food in the stomach goes into an uneven state of digestion. "And by that feeling" this. It is a term of agency in the accusative case. "Nikāyavarañchake" means: Here, wise people mark or discern good and bad deeds; therefore, it is called 'lañchaka'. The compound is resolved as "nikāyavaro ca so lañchako ca". The eighth question is about the cessation of all unwholesome things. In this question, the Elder's answer is not definitive. Therefore, one should accept what is reasonable after consideration. Here is the manner of consideration: Defilements abandoned by the path are unconditioned, neither past, future, nor present. The talk about the cessation of conditioned things was spoken with reference to future existence, and the feeling that arose in the Blessed One exists in this present life itself. Moreover, even Buddhas and Paccekabuddhas cannot prevent karma that ripens at a later time. Therefore, the view that this feeling arose from the result of karma is more reasonable, and that should be accepted. If so, why did the Elder speak in various ways? King Milinda, seeking different kinds of knowledge, desires to hear varied eloquence. One should explain that he spoke in various ways according to the king's inclination. In other such instances, one should seek only what is reasonable, and not be of one fixed mind. "Katassa paticayo" means: For one who has completed the sixteen duties pertaining to the four noble truths, there is no further increase. "Nibbāhitabbo" means: to be explained, to be spoken about. "Paṭisallāna" means: the act of physical and mental seclusion. Or, the wholesome qualities such as concentration, mindfulness, and clear comprehension, which should be attained in a place of seclusion, are called "paṭisallāna". "Rakkhati" means: it protects from suffering in future states of woe, etc. The ninth question is about seclusion. "Taṃ iddhibalaṃ" means: the duration of a kappa or aeon that can be attained by that power of psychic ability. "Antamaso accharāsaṅghātamattampīti" means: Even with the smallest limit, I do not praise the continuation of existence reckoned as five aggregates of letters, but I praise only the cessation of existence, which is Nibbana. The tenth question is about the praise of psychic power. The commentary on the eighth chapter, adorned with ten questions. It is completed. I teach the Dhamma for direct knowledge, monks, in five aggregates, twelve sense bases, eighteen elements, four noble truths, twenty-two faculties, nine causes, four nutriments, seven abodes, seven feelings, seven perceptions, seven volitions, seven consciousnesses, and so on, knowing the Dhamma with special, all-knowing wisdom. Another higher…pe…being is another higher one from minor to minor, four defeats, thirteen Sanghādisesa offenses, thirty Nissaggiya offenses, ninety-two Pācittiya offenses, four Pāṭidesanīya offenses, seven Adhikaraṇa-samatha rules, one hundred and fifty-odd training rules. Even by these, it is not done together, meaning it is not done with one's own mind fixed and resolute. By the arrangement of the Dhamma's stability, whatever offense one has committed, that should be done according to the Dhamma, by the arrangement of the stated Dhamma's stability. The first question on the removal of minor offenses. Is form impermanent? This is a question to be answered with analysis, meaning, is name and form impermanent? Is it only form? When asked, "Is name and form impermanent? Are feelings impermanent?" and so on, it should be answered with analysis. This is called a question to be answered with analysis. Or, does a person know everything with the eye? In this question, if someone asks, "Does a person know everything with the eye?" one should answer, "With which eye? With the all-seeing eye or the physical eye?" If they say, "Yes," one should say, "Yes." This question is called a question to be answered with counter-questioning. The second question of Māluṅkyaputta. The cause of fear is removed from the Arahant, meaning the cause of fear is removed from the Arahant by the Arahant. Elevated and depressed, meaning elevated in the state of happiness, depressed in the state of misery. Kuṭipurise, meaning manifest person. Āhaccapada, meaning a word spoken especially by the Blessed One with all-knowing wisdom. The third question of all sides. By that procession of them, meaning by that procession of those powerful protective verses. Destroying poison, meaning destroying poison. Accumulating upwards and downwards. Thus, increasing the pleasure above the body. "A lump of poison thrown by thieves" should be read as "a lump of poison thrown by very thieves" written in the pothi. Because it is not possible to throw a hammer by very thieves, so it is. "Or for the sake of food" means to accomplish the task of obtaining food. "With a needle" means with a disease of vomiting upwards. "By bad treatment" means by a cause connected with wickedness. "Protection of beings, O great king, is protection," means, O great king, protection is the protection of beings who protect, the guarding of beings. "By one's own action, protection is lost" means a sinful person, due to the fault done by oneself from actions and conduct, abandons, destroys the protective state of the paritta. The fourth question is about the protection of others. "And the power of Mara is not stronger than the power of the Buddha," is the meaning. The fifth question is about the five Sāla trees. "There is a different meaning there," means in those two statements. There is a difference in meaning, a special meaning. "Antara means middle, opportunity, cause, interval, without, difference, gap, and mind," is said in the Abhidhāna. "Saññāvimokkho" means release from the state of offense due to the nature of perception. It means a deliberate offense. "No saññāvimokkho" means no release from the state of offense due to the absence of perception, no saññāvimokkho, it means an unintentional offense. The sixth question is about the sinful Ajāna. "And in this question, O great king," means in this question asked by you. "One meaning is incomplete," means "For the Tathagata, Ananda, it is thus," one meaning is incomplete with the remaining meaning of avoiding flesh. The seventh question is about avoiding the group. "By what is done, or by what is taken" means by what fault is done, or by what is taken. The eighth question is about the unbreakable assembly. The second chapter ends with eight questions. The best is Yama: "That Yama which depends on the body for its accomplishment, which is permanent action, The action that depends on external means is impermanent, it is said to be Niyama"; Non-violence, truth, honesty, celibacy, non-attachment, Because it is always to be accomplished in the body, it is called Yama. Thus it is said; Thus said the best, Yama. The highest restraint, Contentment, silence, study, austerity, and meditation, Self-cooking, dwelling in the forest, practicing restraints; Thus said the highest restraint. Thus, by non-violence, compassion is spoken of. Truth is verbal truth, knowledge truth, ultimate truth. Adheyya means the state of speaking what is appropriate, brahmacārī means abstinence from sexual intercourse. Apariggaha means the state of being without possessive craving, thinking "this is mine." Contentment, silence, study means the twelve kinds of contentment, the flow of evil, not studying the Buddha's word. Austerity means practicing the ascetic practices, meditation means preliminary meditation and the three kinds of meditation. Self-cooking, dwelling in the forest, here in this self-cooking forest, in the Buddha's teaching, abstinence from self-cooking should be taken. And by the form of "etcetera." Conduct means conduct in villages and monasteries in accordance with the Sekhiya rules. Dwelling means dwelling in the proper conduct of a monk, and the three kinds of Dhamma dwelling, divine, Brahma, and noble. Self-control means control of the senses. Restraint means the restraint of the Pātimokkha. Patience means enduring patience, knowledge patience. Recitation of the precepts means the Pāḷi of the precepts. Questioning and investigation means the commentary on the precepts, learning. Wearing the robe, the state of being shaven, thus shows the two forms. The state of being shaven, whether two-finger-length hair or newly shaved, is the intention. "Yama and Niyama, conduct and dwelling, Self-control and restraint, patience and gentleness; Solitary practice and delight in solitude, Cultivating seclusion, shame and fear of blame; Diligence and effort, recitation and investigation, Delight in virtue and so on, due to the nature of non-attachment;