nāmarūpa
Sanskrit: नामरूप nāmarūpa
Pāli: नामरूप nāmarūpa
Tibetan: མིང་དང་གཟུགས་ ming dang gzugs
Thai: นามรูป
English: name and form
Italiano: nome e forma
Grammatical information:
Compound of nāman (from nam “to bend”, sometimes explained as “bending towards an object” or “bending towards a new birth”) and rūpa (from rūp, here in the sense of being deformed/destroyed).
Informazione grammaticale:
Composto di nāman (da nam “piegare”, qualche volta spiegato come “che si piega verso un oggetto” o “che si piega verso una nuova nascita”)
e rūpa (da rūp, qua nel senso di essere deformato/distrutto).
ข้อมูล ไวยากรณ์ (วฺยากรณ) :
สันสกฤต: นามรูป อ่าน: นา-มะ-รู-ปะ
เป็นคำประสม(สมาส)ของ นามนฺ (จาก นามฺ "ทำให้โค้ง/งอ" บ้างก็อธิบายว่า "โค้งงอไปทางวัตถุ" หรือ "โค้งงอสู่การเกิดใหม่") รูป (จาก รูปฺ ในแนวของการทำให้ผิดรูป/ทำลาย)
Further information:
nāman includes both mind and mental factors, i.e. everything instance of awareness of an object/point of reference, and of its features; rūpa includes the four great elements and other non-sentient dharmas derived or based upon the four great elements.
In the context of the twelve links of dependent origination (pratītyasamutpāda), it refers to the embryo and its consciousness, until the embryo has formed the six sense-doors.
In the context of the five skandhas, form is the first and name is the other four.
nāma-rūpa includes all co-produced dharmas, but not the non-produced permanent dharmas (space and the two types of cessation in the Vaibhāṣika system).
Ulteriori informazioni:
nāman include entrambi mente e fattori mentali, cioé ogni istanza di consapevolezza di un oggetto/punto di referenza e delle sue caratteristiche; rūpa include i quattro grandi elementi e altri dharma non senzienti derivati o basati sui quattro grandi elementi.
Nel contesto dei dodici anelli dell’originazione dipendente (pratītyasamutpāda), esso si riferisce all’embrione e alla sua coscienza fino a quando l’embrione ha formato le porte dei sei sensi.
Nel contesto dei cinque skandha, la forma è la prima e nome il nome è le altre quattro.
nāma-rūpa include all tutti i dharma co-prodotti ma non dharma permanenti non-prodotti (lo spazio e i due tipi di cessazione nel sistema Vaibhāṣika).
ข้อมูลเพิ่มเติม:
นามนฺรวมทั้งจิดและองค์ประกอบทางใจ(เจตสิก)(ไจตฺต) นั่นคือ ทุกๆสติของวัตถูหรือจุดอ้างอิง และ คุณสมบัติของมัน รูปรวมมหาภูต4 และธรรมอื่นที่ไม่ใช่สัตว์ซึ่งเป็นอนุพัทธ์หรืออิงอยู่กับมหาภูต4
ในบริบทของ ปฏิจจสมุปบาท นามรูปอ้างอิงถึงตัวอ่อนและวิญญาณของตัวอ่อนนี้ จนถึงการเกิดขึ้นของ สฬายตนะ
ในบริบทขิงขันธ์5 รูปอ้างอิงขันธ์แรก และนามอ้างอิงถึงอีก4ขันธ์
นามรูป รวมถึงธรรมที่เกิดจากการผลิตร่วม แต่ไม่รวมธรรมถาวรที่ไม่ได้ถูกสร้างขึ้น (ที่ว่าง(อากาศ) และนิโรธทั้ง2แบบตามระบบไวภาษิกะ(ไวภาษิก))
Examples:
Esempi:
vijñānaṃ saṃniviśate saṃskārapratyayaṃ gatau |
saṃniviṣṭe ’tha vijñāne nāmarūpaṃ niṣicyate ||2||
以諸行因緣 識受六道身
以有識著故 增長於名色
| ’du byed rkyen can rnam par śes | | ’gro ba rnams su ’jug par ’gyur |
| rnam par śes pa źugs gyur na | | miṅ daṅ gzugs ni chags par ’gyur |
Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop.
La coscienza condizionata dagli impulsi formativi entra nei destini. Quando la coscienza è entrata si sviluppano nome e forma.
(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119941)
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cakṣuḥ pratītya rūpaṃ ca samanvāhāram eva ca |
nāmarūpaṃ pratītyaivaṃ vijñānaṃ saṃpravartate ||4||
| miṅ daṅ gzugs daṅ dran byed la | | brten nas skye ba kho na ste |
| de ltar miṅ daṅ gzugs brten nas | | rnam par (17b1)śes pa skye bar ’gyur |
Just as [it] only arises in dependence on the eye, [visual] form and attention, so consciousness arises in dependence on name and form.
Proprio come [essa] sorge solamente in dipendenza dall’occhio, dalla forma [visiva] e dall’attenzione, così la coscienza sorge in dipendenza di nome e forma.
(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119943)
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221 (17.1) kodhaṃ jahe vippajaheyya mānaṃ saññojanaṃ sabbam atikkameyya
taṃ nāmarūpasmiṃ asajjamānaṃ akiñcanaṃ nānupatanti dukkhā
274. (MS 332)kothu jahi viprayahea maṇa sañoyaṇa savi adikamea
ta namaruvasa aṣajamaṇa akijaṇa naṇuvadadi dukhu
[238 ≈ Dhp 221, Kodhavaggo] krodhaṃ jahe viprajaheya mānaṃ saṃyojanaṃ sabbam atikrameyā |
taṃ nāmarūpamhi asajjamānaṃ akiṃcanaṃ nānupatanti dukkhā ||
- 捨恚離慢 避諸愛會
不著名色 (27) 無爲滅苦
221 Iram ponat (homo), deponat arrogantiam, vinculum omne superet; eum speciei propriae non inhaerentem, inopem non consequuntur dolores.
221 Let a man leave anger, let him forsake pride, let him overcome all bondage! No sufferings befall the man who is not attached to name and form, and who calls nothing his own.221 Lascia che un uomo abbandoni la rabbia, lascia che abbandoni l’orgoglio, lascia che superi tutti i legami! Nessuna sofferenza si abbatte su colui che non e’ attaccato a nome e forma e che non dichiara niente come suo.
(Dhammapada: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=80&mid=278006)
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367 (25.8) sabbaso nāmarūpasmiṃ yassa natthi mamāyitaṃ
asatā ca na socati sa ve bhikkhū’ti vuccati.
79. (MS 131)savaśu namaruvasa yasa nasti mamaïda
asata i na śoyadi so hu bhikhu du vucadi
- 一切名色 (13) 非有莫惑
不近不憂 乃爲比丘
367 Omnino specici propriae cui non est studium neque vanis moeret, is certe bhikkhus dicitur.
367 He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.367 Lui che non si idenifica mai con nome e forma, e che non si affligge per ciò che non è più, è colui che è veramente chiamato Bhikshu.
(Dhammapada: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=80&mid=278168)
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Tib 36
gaṅ miṅ daṅ brda la mṅon par ma źen pa daṅ, gzugs kyi mtshan ñid la mi gnas pa daṅ, miṅ daṅ gzugs daṅ ma ’dres pa, de ni tshul khrims so.
San rec
yā nāmasaṃketānabhiniveśanatā rūpanimittāniśritatā nāmarūpāsaṃsṛṣṭis tac chīlam;
Eng 141
morality is that which is no attachment to names [that is, informative concepts (prajñāpti) like Devadatta or Yajñadatta] and signs [like “Devadatta has qualities (guṇavān)”], not abiding by distinguishing marks of form [like “form gives resistance (sapratigha)”] , no mingling with names and forms [that is, the parts of personality (skandha) ];
La moralità è non attaccamento ai nomi [che sono concetti informativi (prajñāpti) come Devadatta o Yajñadatta] e ai segni [come “Devadatta ha delle qualità (guṇavān)”], non dimorando nel distinguere i marchi della forma [come “la forma da’ resistenza (sapratigha)”], non mescolandosi con nomi e forme [che sono le parti della personalità (skanda)];
Ṭīkā 69b6-7
miṅ daṅ gzugs daṅ ma ’dres pa’i bśad pa ni go rims bźin du miṅ daṅ brda la mṅon par ma źen pa daṅ gzugs kyi mtshan ñid la mi gnas pa źes gsuṅs pa ste; lha sbyin daṅ mchod sbyin źes bya ba la sogs pa’i btags pa ni miṅ ṅo, lha sbyin yon tan daṅ ldan pa źes bya ba la sogs pas ni brda’o, gzugs kyi mtshan ñid ni thogs pa daṅ bcas pa’i gzugs la sogs pa’o, yaṅ na miṅ daṅ gzugs ni phuṅ po lṅa la bya’o.
(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=692819)
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tan nāmarūpasya guṇānurūpaṃ yatraiva nirvṛtti udāravṛtta |
tatraiva duḥkhaṃ na hi tadvimuktaṃ duḥkhaṃ bhaviṣyaty abhavad bhaved vā ||
16.16 In conformity with its kind, then, psycho-physicality develops, wherein, O man of noble conduct,
Suffering exists, right there – for nowhere else will suffering exist or has it existed or could it exist.
16.16 In conformità con il suo genere, quindi, si sviluppa la psico-fisicità, in cui, O uomo di nobile condotta, la sofferenza esiste, proprio la - dal momento che essa da nessun’altra parte esisterà, o è esistita, o potrebbe esistere.
(Aśvaghoṣa - Saundarananda: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=560&mid=1050913)
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Pāli Vin 1 I,§1,2 p. 1
viññāṇapaccayā nāmarūpaṃ,
Eng Oldenberg
from Consciousness spring Name-and-Form,
[...] dalla coscienza sorge Nome-e-Forma,
ฉบับมหามกุฏราชวิทยาลัย
เพราะวิญญาณเป็นปัจจัย จึงมีนามรูป
ฉบับสยามรัฐ
วิญฺญาณปจฺจยา นามรูปํ
(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407827)