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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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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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