CetanÄ Sutta
1. CetanÄ Sutta.- That which we will and intend to do and with which we are occupied, that becomes an object (Ärammaṇa) for the persistence of consciousness (viññÄṇa). 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. CetanÄ Sutta.- Same as above, with “name-and-form†substituted for rebirth, and the other factors of the paá¹icca-samuppÄda following therefrom. S.ii.66.
3. CetanÄ Sutta.- Same as (1), except that consciousness, being stationed and growing, there comes a bending (nati) followed, serially, by a “going to a coming†(Ägatigati), decease, rebirth, etc. S.ii.66f.
4. CetanÄ Sutta.- Volitioned acts occasioned by form, sound, etc., are impermanent. S.iv.227.
5. CetanÄ Sutta.- The arising of volitional acts is the appearing of decay-and-death; their cessation, its cessation. S.iii.230.
6. CetanÄ Sutta.- The desire and lust that is in will, concerning shape, etc., is corruption of the heart. S.iii.233.
7. CetanÄ Sutta.- taught Ä€nanda. Rebirth is due to intention (cetanÄ) and aspiration (paá¹á¹hÄna) being established in a lower element because of ignorance. A.i.224.
8. CetanÄ Sutta.- Where there is action of body, speech or mind, there arises pleasure or pain caused by intention (cetanÄ). This is due to ignorance; when ignorance is destroyed, there is no field or base for such action. A.ii.157f.
9. CetanÄ Sutta.- In a monk possessed of good conduct spiritual life proceeds spontaneously, not intentionally. A.v.2f.
10. CetanÄ Sutta.- The same, in substance, as (9). A.v.312f.
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