Nyanatiloka Buddhist Dictionary

Home | Library | Dictionary indexBUDDHIST DICTIONARY-Nnáma:(lit. 'name'): 'mind', mentality. This term is generally used as a collective name for the 4 mental groups(arúpino khandha), viz. feeling (vedaná), perception (saññá), mental formations (sankhára) andconsciousness (viññána). Within the 4th link (náma-rúpa) in the formula of the paticcasamuppáda (q.v.),however, it applies only to karma-resultant (vipáka) feeling and perception and a few karma-resultant mentalfunctions inseparable from any consciousness. As it is said (M. 9; D. 15; S. XII, 2): "Feeling (vedaná),perception (saññá), volition (cetaná), impression (phassa), mental advertence (manasikára): this, o brother,is called mind (náma)." With the addition of 2 more mental factors, namely, mental vitality (jívita) andconcentration (samádhi), here 'stationary phase of mind' (cittatthiti), these 7 factors are said in theAbhidhammattha Sangaha to be the inseparable mental factors in any state of consciousness.For the complete list of all the 50 mental formations of the sankhára-kkhandha (not including feeling andperception), s. Tab. II.náma-káya: the 'mind-group' (as distinguished from rúpa-káya, the corporeality-group) comprises the 4immaterial groups of existence (arúpino khandhá; s. khandha). This twofold grouping, frequent in Com.,occurs first in D. 15, also in Pts.M. (I, 183); náma-káya alone is mentioned in Sn. 1074.náma-rúpa (lit. 'name and form'): 'mind-and-body', mentality and corporeality. It is the 4th link in thedependent origination (s. paticcasamuppáda 3, 4) where it is conditioned by consciousness, and on its part isthe condition of the sixfold sense-base. In two texts (D. 14, 15), which contain variations of the dependentorigination, the mutual conditioning of consciousness and mind-and-body is described (see also S. XII, 67),and the latter is said to be a condition of sense-impression (phassa); so also in Sn. 872.The third of the seven purifications (s. visuddhi), the purification of views, is defined in Vis.M. XVIII as the"correct seeing of mind-and-body," and various methods for the discernment of mind-and-body by way ofinsight-meditation (vipassaná, q.v.) are given there. In this context, 'mind' (náma) comprises all four mentalgroups, including consciousness. - See náma.In five-group-existence (pañca-vokára-bhava, q.v.), mind-and body are inseparable and interdependent; andthis has been illustrated by comparing them with two sheaves of reeds propped against each other: when onefalls the other will fall, too; and with a blind man with stout legs, carrying on his shoulders a lame cripplewith keen eye-sight: only by mutual assistance can they move about efficiently (s. Vis.M. XVIII, 32ff). Ontheir mutual dependence, see also paticca-samuppáda (3).With regard to the impersonality and dependent nature of mind and corporeality it is said:"Sound is not a thing that dwells inside the conch-shell and comes out from time to time, but due to both, theconch-shell and the man that blows it, sound comes to arise: Just so, due to the presence of vitality, heat andconsciousness, this body may execute the acts of going, standing, sitting and lying down, and the 5sense-organs and the mind may perform their various functions" (D. 23)."Just as a wooden puppet though unsubstantial, lifeless and inactive may by means of pulling strings be madeto move about, stand up, and appear full of life and activity; just so are mind and body, as such, somethingempty, lifeless and inactive; but by means of their mutual working together, this mental and bodilycombination may move about, stand up, and appear full of life and activity."ñána: 'knowledge, comprehension, intelligence, insight', is a synonym for paññá (q.v.); see also vipassaná.