[Footnote 436:  In Maj.  Nik. 44 the word dukkha is replaced by sakkaya, individuality, which is apparently regarded as equivalent in meaning.  So for instance the Noble Eightfold path is described as sakkaya-nirodha-gamini patipada.]

[Footnote 437:  Theragatha 487-493, and Puggala Pan. iv. 1.]

[Footnote 438:  But it has not been proved so far as I know.]

[Footnote 439:  Sam.  Nik.  XV. 3.]

[Footnote 440:  Buddhist works sometimes insist on the impurity of human physical life in a way which seems morbid and disagreeable.  But this view is not exclusively Buddhist or Asiatic.  It is found in Marcus Aurelius and perhaps finds its strongest expression in the De Contemptu Mundi of Pope Innocent III (in Pat.  Lat. ccxvii. cols. 701-746).]

[Footnote 441:  As a general rule suicide is strictly forbidden (see the third Parajika and Milinda, iv. 13 and 14) for in most cases it is not a passionless renunciation of the world but rather a passionate and irritable protest against difficulties which simply lays up bad karma in the next life.  Yet cases such as that of Godhika (see Buddhaghosa on the Dhammapada, 57) seem to imply that it is unobjectionable if performed not out of irritation but by one who having already obtained mental release is troubled by disease.]

[Footnote 442:  Pali Paticca-samuppada.  Sanskrit Pratitya-samutpada.]

[Footnote 443:  Sam.  Nik. xii. 10.]

[Footnote 444:  Dig.  Nik.  XV.]

[Footnote 445:  “Contact comes from consciousness:  sensation from contact:  craving from sensation:  the sankharas from craving:  consciousness from the sankharas:  contact from consciousness” and so on ad infinitum.  See Mil.  Pan. 51.]

[Footnote 446:  Dig.  Nik.  XV.]

[Footnote 447:  Sam.  Nik.  XII. 53.  Cf. too the previous sutta 51.  In the Abhidhamma Pitaka and later scholastic works we find as a development of the law of causation the theory of relations (paccaya) or system of correlation (patthana-nayo).  According to this theory phenomena are not thought of merely in the simple relation of cause and effect.  One phenomenon can be the assistant agency (upakaraka) of another phenomenon in 24 modes.  See Mrs Rhys Davids’ article Relations in E.R.E.]

[Footnote 448:  Mrs Rhys Davids, Dhamma-sangani, pref. p. lii.  “The sensory process is analysed in each case into (a) an apparatus capable of reaching to an impact not itself:  (b) an impinging form (rupam):  (c) contact between (a) and (b):  (d) resultant modification of the mental continuum, viz. first, contact of a specific sort, then hedonistic result or intellectual result or presumably both.”]

[Footnote 449:  See e.g. Maj.  Nik. 38.]

[Footnote 450:  This does not mean that the same name-and-form plus consciousness which dies in one existence reappears in another.]