[Footnote 1: It is difficult to say what is the exact sense of the word here. The Buddha was one of the first few earliest thinkers to introduce proper philosophical terms and phraseology with a distinct philosophical method and he had often to use the same word in more or less different senses. Some of the philosophical terms at least are therefore rather elastic when compared with the terms of precise and definite meaning which we find in later Sanskrit thought. Thus in _S N_ III. p. 87, "_Sankhata@m abdisa@nkharonta_," sa@nkhara means that which synthesises the complexes. In the _Compendium_ it is translated as will, action. Mr. Aung thinks that it means the same as karma; it is here used in a different sense from what we find in the word sa@nkhâta khandha (viz mental states). We get a list of 51 mental states forming sa@nkhâta khandha in _Dhamma Sangam_, p 18, and another different set of 40 mental states in _Dharmasamgraha_, p. 6. In addition to these forty _cittasamprayuktasa@mskâra_, it also counts thirteen _cittaviprayuktasa@mskara_. Candrakirtti interprets it as meaning attachment, antipathy and infatuation, p 563. Govindananda, the commentator on S'a@nkara's _Brahma sutra_ (II. ii. 19), also interprets the word in connection with the doctrine of _Pratityasamutpada_ as attachment, antipathy and infatuation.] [Footnote 2: _Samyutta Nikaya_, II. 7-8.] [Footnote 3: Jara and marana bring in s'oka (grief), paridevanâ (lamentation), duhkha (suffering), daurmanasya (feeling of wretchedness and miserableness) and upayasa (feeling of extreme destitution) at the prospect of one's death or the death of other dear ones. All these make up suffering and are the results of jâti (birth). _M. V._ (B.T.S.p. 208). S'a@nkara in his bhâsya counted all the terms from jarâ, separately. The whole series is to be taken as representing the entirety of duhkhaskandha.] 87