Possibly I have created this topic before.
In his Visuddhimagga, borrowing some phrases directly from the suttas, but not about "nāma" & "namati", Bhadantácariya Buddhaghosa famously wrote:
"Nati", "namati" & "nāmeti" are found in MN 19 & Snp 5.19 to mean "incline" or "inclination".Buddhaghosa wrote:It cognizes (vijánáti), thus it is consciousness (viññána—see M I 292). It bends (namati), thus it is mentality (nāma). It is molested (ruppati), thus it is materiality (rúpa—see S III 87). It provides a range for the origins (áye tanoti) and it leads on what is actuated (áyatañ ca nayati), thus it is a base (áyatana—see XV.4). It touches (phusati), thus it is contact (phassa). It is felt (vedayati), thus it is feeling (vedaná— see M I 293). It frets (or it thirsts—paritassati), thus it is craving (tanhá). It clings (upádiyati), thus it is clinging (upádána). It becomes (bhavati) and it makes become (bhávayati), thus it is becoming (bhava).
Page 544: https://www.accesstoinsight.org/lib/aut ... on2011.pdf
The Pali dictionary says:
namati - nam + a
pr. 3 sg.
bends; bows; inclines; turns towards
It appears the Pali dictionary does not differentiate between "namati" & "nāmeti".nāmeti
at Snp.1143 (Fsb.) is to be read as nâpenti. Otherwise see under namati.
My question: Does the Pali language support Bhadantácariya Buddhaghosa's notion of: "It bends/inclines (namati), thus it is mentality (nāma)"? Is the word nāma related to "nati", "namati" & "nāmeti"?
MN 19 wrote:Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination (nati) of his mind. If he frequently thinks and ponders upon thoughts of sensual desire, he has abandoned the thought of renunciation to cultivate the thought of sensual desire, and then his mind inclines (namati) to thoughts of sensual desire. If he frequently thinks and ponders upon thoughts of ill will…upon thoughts of cruelty, he has abandoned the thought of non-cruelty to cultivate the thought of cruelty, and then his mind inclines to thoughts of cruelty.