hrase 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?]

[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 phenom