Cetanāsutta untranslated

Cetanāsutta 01. That which we will and intend to do and with which we are occupied, that becomes an object (ārammaṇa) for the persistence of consciousness (viññāṇa). 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. SN.ii.65f.

Cetanāsutta 02. Same as above, with “name­and-form” substituted for rebirth, and the other factors of the paticcasamuppāda following therefrom. SN.ii.66.

Cetanāsutta 03. 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. SN.ii.66f.

Cetanāsutta 04. Volitioned acts occasioned by form, sound, etc., are impermanent. SN.iv.227.

Cetanāsutta 05. The arising of volitional acts is the appearing of decay­and-death; their cessation, its cessation. SN.iii.230.

Cetanāsutta 06. The desire and lust that is in will, concerning shape, etc., is corruption of the heart. SN.iii.233.

Cetanāsutta 07. Preached to Ānanda. Rebirth is due to intention (cetanā) and aspiration (paṭṭhāna) being established in a lower element because of ignorance. AN.i.224.

Cetanāsutta 08. 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. AN.ii.157f.

Cetanāsutta 09. In a monk possessed of good conduct spiritual life proceeds spontaneously, not intentionally. AN.v.2f.

Cetanāsutta 10. The same, in substance, as (9). AN.v.312f.