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672.So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ "satto puggalo"ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāya sambahulasuttantavasena "nāmarūpamattamevidaṃ, na satto, na puggalo atthī"ti etamatthaṃ saṃsandetvā vavatthapeti.
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25.After defining mentality-materiality thus according to its true nature, then in order to abandon this worldly designation of “a being” and “a person” more thoroughly, to surmount confusion about beings and to establish his mind on the plane of non-confusion, he makes sure that the meaning defined, namely, “This is mere mentality-materiality, there is no being, no person” is confirmed by a number of suttas.
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Vuttañhetaṃ –
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For this has been said:
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"Yathāpi aṅgasambhārā, hoti saddo ratho iti;
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As with the assembly of parts The word “chariot” is countenanced,
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Evaṃ khandhesu santesu, hoti sattoti sammutī"ti. (saṃ. ni. 1.171);
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So, when the aggregates are present, “A being” is said in common usage (S I 135).
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Aparampi vuttaṃ, "seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati, evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī"ti (ma. ni. 1.306).
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26.Again, this has been said: “Just as when a space is enclosed with timber and creepers and grass and clay, there comes to be the term ‘house,’ so too, when a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190).
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Aparampi vuttaṃ –
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27. And again this has been said:
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"Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;
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It is ill alone that rises, Ill that remains, ill that departs.
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Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī"ti. (saṃ. ni. 1.171);
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Nothing rises else than ill, And nothing ceases else than ill (S I 135).
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