Dighanikaya 15.116

15.116

Dukkhasamudayasambhavoti dukkharāsisambhavo. Yadidaṃ nāmarūpanti yaṃ idaṃ nāmarūpaṃ, eseva hetu esa paccayo. Yathā hi rājapurisā rājānaṃ niggaṇhanto evaṃ vadeyyuṃ – ‘‘tvaṃ rājāti kena kato, nanu mayā kato, sace hi mayi uparājaṭṭhāne, mayi senāpatiṭṭhāne atiṭṭhante tvaṃ ekakova rājā bhaveyyāsi, passeyyāma te rājabhāva’’nti; evameva nāmarūpampi atthato evaṃ viññāṇaṃ vadati viya ‘‘tvaṃ paṭisandhiviññāṇanti kena kataṃ, nanu amhehi kataṃ, sace hi tvaṃ tayo khandhe hadayavatthuñca anissāya paṭisandhiviññāṇaṃ nāma bhaveyyāsi, passeyyāma te paṭisandhiviññāṇabhāva’’nti. Tañca panetaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hoti.

'The arising of the origin of suffering': the arising of the mass of suffering. 'Namely, name-and-form': that which is this name-and-form, this is the reason, this is the condition. For just as royal servants, censuring the king, might say: 'By whom were you made king? Were you not made by us? If, when we did not stand in the position of viceroy, in the position of general, you became king all alone, we would see your kingship!'—just so name-and-form too in meaning is as though it says to consciousness: 'By whom were you made as what is called rebirth-linking consciousness? Were you not made by us? If, without relying on the three aggregates and the heart-basis, you became what is called rebirth-linking consciousness, we would see your nature as rebirth-linking consciousness!' And that name-and-form is a condition for consciousness in many ways.