The ‘visuddhimagga' (XX,96) explains about the arising and falling away of
nāma and rūpa:
There is no heap or store of unarisen nāma rūpa (existing) prior to its arising.
When it arises it does not come from any heap or store;
and when it ceases it does not go in any direction.
There is nowhere any depositor
in the way of a heap or store or hoard of what has ceased.
But just as there is no store, prior to its arising,
of the sound that arises when a lute is played,
nor does it come from any store when it arises,
nor does it go in any direction when it ceased,
nor does it persist as a store when it has ceased,
(''Kindred Sayings'' IV, 197), but on the contrary,
not having been, it is brought into being owing to the lute,
the lute's neck, and the man's appropriate effort,
and having been, it vanishes - - so too all
material and immaterial states (rūpa and nāma),
not having been, are brought into being,
having been, they vanish.
- Realities classified by way of five khandhas
- All cetasikas classified as three khandhas
- All cittas are one khandha
- Khandhas are impermanent
- Khandhas can be experienced
- Bodily feeling and mental feeling
- Feeling classified by way of the contacts
- Perception is one khandha
- The fifty cetasikas
- Clinging to khandhas I
- Clingiln to khandhas II