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http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;"And what is name-&-form? What is the origination of name-&-form? What is the cessation of name-&-form? What is the way of practice leading to the cessation of name-&-form?
"Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.
"From the origination of consciousness comes the origination of name-&-form. From the cessation of consciousness comes the cessation of name-&-form. And the way of practice leading to the cessation of name-&-form is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
If you could provide some links to writings by Nanananda bhikkhu and Nanavira on name and form I would appreciate it. For now, I'll keep searching access to insight and see if I stumble across them.retrofuturist wrote:Greetings Uilium,
You've asked a tricky, yet important question... there are two main interpretations of nama-rupa - each with vastly different connotations.
For the phenomenological "name and form" interpretation, I recommend the writings of Bhikkhu Nanananda, Nanavira, and the sutta quoted above by Polar Buddha.
For the ontological "mentality and materiality" interpretation, well... I'll let someone who subscribes to that interpretation recommend you something.
Metta,
Retro.
The so-called "pathways of language, pathways of designation, pathways of description" (niruttipathā adhivacanapathā paññattipathā) are described also in DN 15, where nāmarūpa together with viññāṇa are said to provide such pathways by which there is the sphere of discernment (paññāvacara).62 (10) Pathways of Language
Setting at Såvatth¥. “Bhikkhus, there are these three pathways of language, pathways
of designation, pathways of description, that are unmixed, that were never mixed, that
are not being mixed, that will not be mixed, that are not rejected by wise recluses and
brahmins. What three?
“Whatever form, bhikkhus, has passed, ceased, changed: the term, label, and
description ‘was’ applies to it, not the term ‘is’ or the term ‘will be.’
“Whatever feeling … Whatever perception … Whatever volitional constructions …
Whatever consciousness has passed, ceased, changed: the term, label, and description
‘was’ applies to it, not the term ‘is’ or the term ‘will be.’
“Whatever form, bhikkhus, has not arisen, has not become manifest: the term, label,
and description ‘will be’ applies to it, not the term ‘is’ or the term ‘was.’
“Whatever feeling … Whatever perception … Whatever volitional constructions …
15 Whatever consciousness has not arisen, has not become manifest: the term, label, and
description ‘will be’ applies to it, not the term ‘is’ or the term ‘was.’
“Whatever form, bhikkhus, has arisen, has become manifest: the term, label, and
description ‘is’ applies to it, not the term ‘was’ or the term ‘will be.’
“Whatever feeling … Whatever perception … Whatever volitional constructions …
20 Whatever consciousness has arisen, has become manifest: the term, label, and description
‘is’ applies to it, not the term ‘was’ or the term ‘will be.’
“These, bhikkhus, are the three pathways of language, pathways of designation, path
ways of description, that are unmixed, that were never mixed, that are not being mixed,
that will not be mixed, that are not rejected by wise recluses and brahmins.
25 “Bhikkhus, even Vassa and Bañña of Ukkalå, proponents of non-causality, of the
inefficacy of action, and of nihilism, did not think that these three pathways of language,
pathways of designation, pathways of description should be criticized or scorned. For what
reason? From fear of blame, attack, ridicule, and condemnation.”
