[Footnote 397:  Maj.  Nik. 143.]

[Footnote 398:  The miraculous cure of Suppiya (Mahavag.  VI. 23) is no exception.  She was ill not because of the effects of Karma but because, according to the legend, she had cut off a piece of her flesh to cure a sick monk who required meat broth.  The Buddha healed her.]

[Footnote 399:  The most human and kindly portrait of the Buddha is that furnished by the Commentary on the Thera- and Theri-gatha.  See Thera-gatha xxx, xxxi and Mrs Rhys Davids’ trans. of Theri-gatha, pp. 71, 79.]

[Footnote 400:  John xvii. 9.  But he prayed for his executioners.]

[Footnote 401:  John vii. 19-20.]

[Footnote 402:  See chap.  VIII. of this book.]

[Footnote 403:  Cullavag, IX, I. IV.]

[Footnote 404:  Sam.  Nik.  LVI. 31.]

[Footnote 405:  Udana VI. 4.  The story is that a king bade a number of blind men examine an elephant and describe its shape.  Some touched the legs, some the tusks, some the tail and so on and gave descriptions accordingly, but none had any idea of the general shape.]

[Footnote 406:  Or “determined.”]

[Footnote 407:  Or form:  rupa.]

[Footnote 408:  The word Jiva, sometimes translated soul, is not equivalent to atman.  It seems to be a general expression for all the immaterial side of a human being.  It is laid down (Dig.  Nik.  VI. and VII.) that it is fruitless to speculate whether the Jiva is distinct from the body or not.]

[Footnote 409:  Sanna like many technical Buddhist terms is difficult to render adequately, because it does not cover the same ground as any one English word.  Its essential meaning is recognition by a mark.  When we perceive a blue thing we recognize it as blue and as like other blue things that we have marked.  See Mrs Rhys Davids, Dhamma-Sangani, p. 8.]

[Footnote 410:  The Samyutta-Nikaya XXII. 79. 8 states that the Sankharas are so-called because they compose what is compound (sankhatam).]

[Footnote 411:  Maj.  Nik. 44.]

[Footnote 412:  In this sense Sankhara has also some affinity to the Sanskrit use of Samskara to mean a sacramental rite.  It is the essential nature of such a rite to produce a special effect.  So too the Sankharas present in one existence inevitably produce their effect in the next existence.  For Sankhara see also the long note by S.Z.  Aung at the end of the Compendium of Philosophy (P.T.S. 1910).]

[Footnote 413:  The use of this word for Vinnana is, I believe, due to Mrs Rhys Davids.]

[Footnote 414:  See especially Maj.  Nik. 38.]

[Footnote 415:  Pali, Khanda.  But it has become the custom to use the Sanskrit term.  Cf.  Karma, nirvana.]

[Footnote 416:  See Sam.  Nik.  XII. 62.  For parallels to this view in modern times see William James, Text Book of Psychology, especially pp. 203, 215, 216.]