1. Cetanā Sutta. That which we will and
intend to do and with which we are occupied, that becomes an object (ārammana)
for the persistence of consciousness (viññāna). The object being there, there
comes to be a station of consciousness. Consciousness being stationed and
growing, there is renewed existence with all its consequent ills. S. ii.65f.
2. Cetanā Sutta. Same as above, with
"name-and-form" substituted for rebirth, and the other factors of the
paticca-samuppāda following there-from. S. ii.66.
3. Cetanā Sutta. Same as (1), except
that consciousness, being stationed and growing, there comes a bending (nati)
followed, serially, by a "going to a coming" (āgatigati), decease, rebirth, etc.
4. Cetanā Sutta. intentioned acts
occasioned by form, sound, etc., are impermanent. S. iv.227.
5. Cetanā Sutta. The arising of
intentional acts is the appearing of decay-and-death; their cessation, its
cessation. S. iii.230.
6. Cetanā Sutta. The desire and lust
that is in will, concerning shape, etc., is corruption of the heart. S. iii.233.
7. Cetanā Sutta. Preached to Ananda.
Rebirth is due to intention (cetanā) and aspiration (patthāna) being established
in a lower element because of ignorance. A.i.224.
8. Cetanā Sutta. Where there is action
of body, speech or mind, there arises pleasure or pain caused by intention (cetanā).
This is due to ignorance; when ignorance is destroyed, there is no field or base
for such action. A.ii.157f.
9. Cetanā Sutta. In a monk possessed of
good conduct spiritual life proceeds spontaneously, not intentionally. A.v.2f.
10. Cetanā Sutta. The same, in
substance, as (9). A.v.312f.