[Footnote 417:  Cf.  Milinda Panha II. 1. 1 and also the dialogue between the king of Sauvira and the Brahman in Vishnu Pur.  II.  XIII.]

[Footnote 418:  Vis.  Mag. chap.  XVI. quoted by Warren, Buddhism in Translations, p. 146.  Also it is admitted that vinnana cannot be disentangled and sharply distinguished from feeling and sensation.  See passages quoted in Mrs Rhys Davids, Buddhist Psychology, pp. 52-54.]

[Footnote 419:  Sam.  Nik.  XXII. 22. 1.]

[Footnote 420:  With reference to a teacher dhamma is the doctrine which he preaches.  With reference to a disciple, it may often be equivalent to duty.  Cf. the Sanskrit expressions:  sva-dharma, one’s own duty; para-dharma, the duty of another person or caste.]

[Footnote 421:  Dhamma-s. 1044-5.]

[Footnote 422:  II. 3. 8.]

[Footnote 423:  Dig.  Nik.  XI. 85.]

[Footnote 424:  Name and form is the Buddhist equivalent for subject and object or mind and body.]

[Footnote 425:  Mrs Rhys Davids, Buddhist Psychology, p. 39.]

[Footnote 426:  Sam.  Nik. xxxv. 93.]

[Footnote 427:  The same formula is repeated for the other senses.]

[Footnote 428:  See Maj.  Nik. 36 for his own experiences and Dig.  Nik. 2. 93-96.]

[Footnote 429:  In Dig.  Nik. xxiii.  Payasi maintains the thesis, regarded as most unusual (sec. 5), that there is no world but this and no such things as rebirth and karma.  He is confuted not by the Buddha but by Kassapa.  His arguments are that dead friends whom he has asked to bring him news of the next world have not done so and that experiments performed on criminals do not support the idea that a soul leaves the body at death.  Kassapa’s reply is chiefly based on analogies of doubtful value but also on the affirmation that those who have cultivated their spiritual faculties have intuitive knowledge of rebirth and other worlds.  But Payasi did not draw any distinction between rebirth and immortality as understood in Europe.  He was a simple materialist.]

[Footnote 430:  The more mythological parts of the Pitakas make it plain that the early Buddhists were not materialists in the modern sense.  It is also said that there are formless worlds in which there is thought, but no form or matter.]

[Footnote 431:  See too the story of Godhika’s death.  Sam.  Nik.  I. iv. 3 and Buddhaghosa on Dhammap. 57.]

[Footnote 432:  No. 38 called the Mahatanhasankhaya-suttam.]

[Footnote 433:  See too Dig.  Nik. n. 63, “If Vinnana did not descend into the womb, would body and mind be constituted there?” and Sam.  Nik. xii. 12. 3, “Vinnana food is the condition for bringing about rebirth in the future.”]

[Footnote 434:  Uppajjati is the usual word.]

[Footnote 435:  Ariyasaccani.  Rhys Davids translates the phrase as Aryan truths and the word Ariya in old Pali appears not to have lost its national or tribal sense, e.g. Dig.  Nik. n. 87 Ariyam ayatanam the Aryan sphere (of influence).  But was a religious teacher preaching a doctrine of salvation open to all men likely to describe its most fundamental and universal truths by an adjective implying pride of race?]