..續本文上一頁in an extended form. In most occurrences, the second part reads na bhavissati, na me bhavissati, which would give the following meaning: "If there will be no (rebirth-producing kamma), there will be for me no (further existence)." In connection with our present text, however, the Commentary expressly refers to a reading na bhavissaami (first person) and explains it as bracketed in this translation.
If the view expressed in the saying under consideration is wrongly conceived, it will lead to an annihilationist view (uccheda-di.t.thi), as exemplified in SN 22.81. This same formula, however, is also mentioned approvingly by the Buddha. In MN 106 it occurs as one of the reflections of a noble disciple (ariya-saavaka), which, on the samatha road, may lead him to the sphere of nothingness; or, if he turns to vipassanaa, to insight-wisdom. In SN 22.55, the Buddha says that, if a monk is firmly resolved (in the way expressed by that formula), he might cut off the lower fetters (i.e., reach the stage of non-return). In AN 7.52, the formula is mentioned in connection with the five types of non-returner.
37.Bhave appa.tikkulyataa na bhavissati; lit.: there will not be non-disgust.
38.Bhavanirodhe pa.tikkulyataa... na bhavissati: lit.: there will not be disgust towards cessation of ignorance.
39.Paramattha-visuddhi.
40.Parama-di.t.thadhamma-nibbaana.m. See Brahmajaala Sutta (DN 1).
41.Anupaadaa-vimokkho.
42.Cha phassaayatanaani.
43.Kaamaana.m (plural).
44.Ruupaana.m.
45.Comy.: by the first jhaana.
46.By the immaterial states of absorption (aruupajjhaana).
47.By the attainment of Nibbaana which is free from clinging, when all modes of feeling have been abandoned.
48.Anupaadaa-parinibbaana.m; Comy.: which is free from any conditioning (appaccaya).
49.Uyyodhikaa. This was probably an army maneuver in which the king had actively joined one of the competing sides, which was victorious. The term occurs in Vinaya, Paacittiya No. 50 (Horner, Book of Discipline, Vol. II, 379) and in the Brahmajaala Sutta among other games and plays (see Dialogues of the Buddha, tr. by Rhys Davids, vol. I, p.9). This makes it probable that in our text, too, a sham fight is meant. The Commentary, however, takes it as referring to an actual battle with Ajaatasattu, perhaps being influenced by the term "victorious."
50.Sa-citta-pariyaaya-kusala.
51.Chanda-muulakaa sabbe dhammaa. — Chanda has here its ethically neutral meaning of "volition" or "will-to-do" (kattu-kamyataa-chanda), intention (ajjhaasaya-chanda).
52.Manasikaara-sambhavaa sabbe dhammaa. — Bhava = existence, becoming. The intensified sambhava may be rendered by "actual existence." The world of objects becomes existent to consciousness only through attention (manasikaara).
53.Samaadhi-pamukhaa. — In concentration, mind reaches its greatest intensity of strength, and in so far concentration is supreme among all conditioned phenomena.
54.While in the similar Text 11 (in this volume), the questions refer throughout to "intentional thoughts," they are here applied to "all conditioned things." Some of the renderings used here are derived from Bhikkhu ~Na.nananda”s translation of this text in The Magic of the Mind (Buddhist Publication Society, Kandy).
55.Yathaa-pabbajjaa-paricita.m: that is, in conformity with the purpose and aim of ordination, the attainment of arahantship.
56.Bhava~n ca vibhava~n ca: The translation follows Comy., which explains these words by vuddhivinaasa (growth and decline) and sampatti-vipatti (success and failure).
57.This refers to the arising and dissolution of the five aggregates.
58.Pubbaa ko.ti na pa~n~aayati, lit.: an earlier (i.e., starting-) point cannot be perceived. (Comy. to Sa.my. adds: nor an endpoint.) Ignorance (avijjaa) is the first link in the chain of dependent origination…
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