Buddha: His Life, his Doctrine, his Order c11.s3.t2.8

c11.s3.t2.8

the attainability of the form-world through the “contact by means of naming” is traced back to the existence of the “name-world,” and when it is there said, “that the domain of naming, the domain of expression, the domain of manifestation,” extends as far as “name and form together with consciousness.” As a rule, however, another meaning of “name” meets us in the Buddhist texts, so far as this idea appears in connection with that of form. Thus already in the “Sutta Pitaka” (“Sammâditthi Suttanta” in the “Majjhima Nikâya,” fol. khu of the Turnour MSS.), where a reply is given to the question regarding the definition of Nâmarûpa: vedanâ saññâ cetenâ phasso manasikâro idam vuccat’ âvuso nâmarûpam,* cattâri ca mahâbhûtâni catunnam ca mahâbhûtânam upâdâya rûpam idam vuccat’ âvuso rûpam.—Similarly in the Abhidhamma texts. “Vibhaṅga,” fol. ci’ (Phayre MS.): tattha katamam viññânapaccayâ nâmarûpam? atthi nâmam atthi rûpam. tattha katamam nâmam? vedanakkhandho saññâkkhandho samkhârakkhandho idam vuccati nâmam. tattha katamam rûpam? cattâro ca mahâbhûtâ catunnam ca mahâbhûtânam upâdâya rûpam idam vuccati rûpam iti’ idañ ca nâmam idam vuccati viññânapaccayâ nâmarûpam.—“Nettippakarana,” fol. kû’ (Phayre MS.): tattha ye pañc’ upâdânakkhandhâ idam nâmarûpam. tattha ye phassapañcamakâ dhamm↠idam nâmam, yâni pañcindriyâni rûpâni idam rûpam. tadubhayam nâmarûpam viññânasampayuttam.