Nāmañca rūpañca.   Name and form.  

okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.   When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.  
viññāṇapaccayā nāmarūpaṁ,  
Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ,  
Name and form are conditions for the six sense fields.  
viññāṇanirodhā nāmarūpanirodho,  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho,  
When name and form cease, the six sense fields cease.  

“Nāmarūpārammaṇā, bhante”ti.   “Based on name and form, sir.”  
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi.  
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.  

Nāme ca rūpe ca—  Name and form. …  

Nāme ca rūpe ca …pe…   Name and form. …  

viññāṇapaccayā nāmarūpaṁ,   Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ,  
Name and form are conditions for the six sense fields.  
avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…  
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  

Kattha nāmañca rūpañca,   where do name and form  
Ettha nāmañca rūpañca,  
that’s where name and form  

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.   ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’  
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
‘When what exists are there name and form? What is a condition for name and form?’  
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’  
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’  
‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati.  
‘This consciousness turns back from name and form, and doesn’t go beyond that.’  
nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’  
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’  
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’  
‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.  
‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’  
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.  
When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.  

‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ.   If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’  
‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ.  
When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’  
‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ.  
If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’  
‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ.  
If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’  
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.  
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso.  
‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so.  
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?  
“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”  
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ.  
“That’s why this is the cause, source, origin, and reason of contact, namely name and form.  
‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ.  
‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so.  
Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti?  
If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”  
“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti?  
“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”  
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?  
“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”  
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ.  
“That’s why this is the cause, source, origin, and reason of name and form, namely consciousness.  
‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ.  
‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so.  
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti?  
If consciousness were not to gain a footing in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”  
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ.  
“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form.  
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati.  
This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of existence may be be found; namely, name and form together with consciousness.  

Nāmañca rūpañca.   Name and form.  

Nāmañca rūpañca.   Name and form.  

Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—  The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …  
Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?  
But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?  
idaṁ vuccatāvuso, nāmarūpaṁ.  
This is called name and form.  
Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ— 
Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”  

Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.   Name and form.  
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?  
And what is the source of name and form?  

Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.   Name and form.  
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?  
And what is the source of name and form?  
viññāṇapaccayā nāmarūpaṁ,  
Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ,  
Name and form are conditions for the six sense fields.  
viññāṇapaccayā nāmarūpaṁ,  
Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ,  
Name and form are conditions for the six sense fields.  
viññāṇanirodhā nāmarūpanirodho,  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho,  
When name and form cease, the six sense fields cease.  
viññāṇanirodhā nāmarūpanirodho,  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho,  
When name and form cease, the six sense fields cease.  

Nāmarūpaṁ kho, bhikkhu, hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.   Name and form are the reasons why the aggregate of consciousness is found.”  

viññāṇapaccayā nāmarūpaṁ,   Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ,  
Name and form are conditions for the six sense fields.  
viññāṇanirodhā nāmarūpanirodho,  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho,  
When name and form cease, the six sense fields cease.  

Acchecchi taṇhaṁ idha nāmarūpe;   craving for name and form is cut off right here.  
Acchecchi → acchejji (bj, sya-all, km, mr) 

Yattha nāmañca rūpañca,   And where name and form  

Kattha nāmañca rūpañca,   Where do name and form  
Ettha nāmañca rūpañca,  
and there it is that name and form  

Akiñcanaṁ nānupatanti dukkhā.   not clinging to name and form.  
Acchecchi taṇhaṁ idha nāmarūpe;  
craving for name and form is cut off right here.  

Akiñcanaṁ nānupatanti saṅgā”ti.   not clinging to name and form.”  

Yattha nāmañca rūpañca,   Where name and form  

Yattha nāmañca rūpañca,   Where name and form  

Yattha nāmañca rūpañca,   Where name and form  

viññāṇapaccayā nāmarūpaṁ;   Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ;  
Name and form are conditions for the six sense fields.  
viññāṇanirodhā nāmarūpanirodho;  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho;  
When name and form cease, the six sense fields cease.  

viññāṇapaccayā nāmarūpaṁ;   Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ;  
Name and form are conditions for the six sense fields.  
Katamañca, bhikkhave, nāmarūpaṁ?  
And what are name and form?  
Idaṁ vuccati, bhikkhave, nāmarūpaṁ.  
These are called name and form.  

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.   ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’  
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?  
‘When what exists are there name and form? What is a condition for name and form?’  
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’  
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.  
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’  
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?  
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’  
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.  
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’  

nāmarūpaṁ …   name and form …  
nāmarūpaṁ …  
name and form …  

Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.   Name and form.  
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?  
And what is the source of name and form?  

nāmarūpaṁ …   name and form …  
nāmarūpaṁ …  
name and form …  

nāmarūpaṁ …   name and form …  
nāmarūpaṁ …  
name and form …  

nāmarūpassa ce bhikkhu …   name and form …  

Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.   So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.  
saḷevāyatanāni → saḷāyatanāni (mr)  
Iti ayañceva kāyo bahiddhā ca nāmarūpaṁ, itthetaṁ dvayaṁ, dvayaṁ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṁ paṭisaṁvedayati etesaṁ vā aññatarena.  
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.  

nāmarūpapaccayā, bhikkhave, saḷāyatanaṁ …   Name and form are conditions for the six sense fields …  
viññāṇapaccayā, bhikkhave, nāmarūpaṁ …  
Consciousness is a condition for name and form …  
nāmarūpaṁ, bhikkhave …  
Name and form …  

‘nāmarūpan’tissa vacanīyaṁ …   You should say: ‘Name and form.’ …  
viññāṇūpanisaṁ nāmarūpaṁ,  
Consciousness is a vital condition for name and form.  
nāmarūpūpanisaṁ saḷāyatanaṁ,  
Name and form are vital conditions for the six sense fields.  

katamañca, bhikkhave, nāmarūpaṁ …   And what are name and form? …  

nāmarūpaṁ pajānāti …   name and form …  
nāmarūpaṁ …  
name and form …  
nāmarūpaṁ …  
name and form …  

nāmarūpaṁ …   name and form …  
nāmarūpaṁ …  
name and form …  

nāmarūpaṁ …   name and form …  
nāmarūpaṁ …  
name and form …  

nāmarūpe ñāṇaṁ …   Knowledge of name and form …  
katamañca, bhikkhave, nāmarūpaṁ …  
And what are name and form? …  

nāmarūpapaccayā saḷāyatananti …   ‘Name and form are conditions for the six sense fields.’ …  
viññāṇapaccayā nāmarūpanti …  
‘Consciousness is a condition for name and form.’ …  
katamaṁ nāmarūpaṁ …  
‘What are name and form …’  

katamaṁ nāmarūpaṁ …   ‘What are name and form …’  
katamaṁ nāmarūpaṁ …  
‘What are name and form …’  

Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.   When consciousness is established, name and form are conceived.  
Nāmarūpapaccayā saḷāyatanaṁ;  
Name and form are conditions for the six sense fields.  
Tasmiṁ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.  
When consciousness is established, name and form are conceived.  
Nāmarūpapaccayā saḷāyatanaṁ …pe…  
Name and form are conditions for the six sense fields. …  
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.  
When consciousness is not established and doesn’t grow, name and form are not conceived.  
Nāmarūpanirodhā saḷāyatananirodho …pe…  
When name and form cease, the six sense fields cease. …  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do name and form come to be? When what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti → etthantare pāṭho si, sya-all potthakesu natthi. tathā sati anantarasuttaṭīkāya  
viññāṇe sati nāmarūpaṁ hoti;  
When consciousness exists name and form come to be.  
nāmarūpe sati saḷāyatanaṁ hoti;  
When name and form exist the six sense fields come to be.  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti, kismiṁ asati upādānaṁ na hoti, kismiṁ asati bhavo na hoti, kismiṁ asati jāti na hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
When what doesn’t exist do choices not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti → etthantare pāṭhopi tattha tatheva  
viññāṇe asati nāmarūpaṁ na hoti;  
When consciousness doesn’t exist name and form don’t come to be.  
nāmarūpe asati saḷāyatanaṁ na hoti …pe…  
When name and form don’t exist the six sense fields don’t come to be. …  

Kismiṁ sati saṅkhārā honti, kismiṁ sati viññāṇaṁ hoti, kismiṁ sati nāmarūpaṁ hoti, kismiṁ sati saḷāyatanaṁ hoti, kismiṁ sati phasso hoti, kismiṁ sati vedanā hoti, kismiṁ sati taṇhā hoti, kismiṁ sati upādānaṁ hoti, kismiṁ sati bhavo hoti, kismiṁ sati jāti hoti, kismiṁ sati jarāmaraṇaṁ hotī’ti?   When what exists do choices come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’  
viññāṇe sati nāmarūpaṁ hoti;  
When consciousness exists name and form come to be.  
nāmarūpe sati saḷāyatanaṁ hoti;  
When name and form exist the six sense fields come to be.  
Kismiṁ asati saṅkhārā na honti, kismiṁ asati viññāṇaṁ na hoti, kismiṁ asati nāmarūpaṁ na hoti, kismiṁ asati saḷāyatanaṁ na hoti, kismiṁ asati phasso na hoti, kismiṁ asati vedanā na hoti, kismiṁ asati taṇhā na hoti …pe…  
When what doesn’t exist do choices not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’  
viññāṇe asati nāmarūpaṁ na hoti;  
When consciousness doesn’t exist name and form don’t come to be.  
nāmarūpe asati saḷāyatanaṁ na hoti …pe…  
When name and form don’t exist the six sense fields don’t come to be. …  

nāmarūpaṁ panidaṁ …   ‘But what is the source of this name and form? …’ …  
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?  
“And when there’s no consciousness at all, would name and form still be found?”  
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?  
“And when there are no name and form at all, would the six sense fields still be found?”  

Nāmarūpasutta   Name and Form  
“Saṁyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.  
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived.  
Nāmarūpapaccayā saḷāyatanaṁ …pe…  
Name and form are conditions for the six sense fields. …  
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti …pe….  
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …  
Saṁyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.  
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.  
Nāmarūpanirodhā saḷāyatananirodho …pe…  
When name and form cease, the six sense fields cease. …  
Evameva kho, bhikkhave, saṁyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.  
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.  
Nāmarūpanirodhā saḷāyatananirodho …pe…  
When name and form cease, the six sense fields cease. …  

Viññāṇapaccayā nāmarūpaṁ …pe…   Consciousness is a condition for name and form. …  
Viññāṇanirodhā nāmarūpanirodho …pe…  
When consciousness ceases, name and form cease. …  
Viññāṇassa nirodhā nāmarūpanirodho …pe…  
When consciousness ceases, name and form cease. …  

Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṁ pariññātaṁ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.   When consciousness as fuel is completely understood, name and form is completely understood. When name and form are completely understood, a noble disciple has nothing further to do, I say.” 

Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.   Where consciousness is established and grows, name and form are conceived.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.  
Where consciousness is established and grows, name and form are conceived.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.  
Where consciousness is established and grows, name and form are conceived.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.  
Where consciousness is established and grows, name and form are conceived.  
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are conceived, there is the growth of choices.  
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.  
Where consciousness is not established and doesn’t grow, name and form are not conceived.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.  
Where consciousness is not established and doesn’t grow, name and form are not conceived.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.  
Where consciousness is not established and doesn’t grow, name and form are not conceived.  
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.  
Where name and form are not conceived, there is no growth of choices.  

nāmarūpaṁ hoti …   name and form …  
kiṁpaccayā nāmarūpan’ti?  
What is a condition for name and form?’  
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.  
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’  
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti.  
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’  
paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā na paraṁ gacchati.  
This consciousness turns back from name and form, and doesn’t go beyond that.  
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ;  
This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness.  
viññāṇapaccayā nāmarūpaṁ;  
Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ;  
Name and form are conditions for the six sense fields.  
nāmarūpaṁ na hoti.  
name and form?  
Kissa nirodhā nāmarūpanirodho’ti?  
When what ceases do name and form cease?’  
‘viññāṇe kho asati, nāmarūpaṁ na hoti;  
‘When consciousness doesn’t exist there is no name and form.  
viññāṇanirodhā nāmarūpanirodho’ti.  
When consciousness ceases name and form cease.’  
‘nāmarūpe kho asati, viññāṇaṁ na hoti;  
‘When name and form don’t exist, there is no consciousness.  
nāmarūpanirodhā viññāṇanirodho’ti.  
When name and form cease, consciousness ceases.’  
nāmarūpanirodhā viññāṇanirodho;  
When name and form cease, consciousness ceases.  
viññāṇanirodhā nāmarūpanirodho;  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho;  
When name and form cease, the six sense fields cease.  
nāmarūpaṁ abbhaññāsiṁ …  
name and form …  

sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti?   “Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”  
“Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ.  
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.  
Api ca viññāṇapaccayā nāmarūpan”ti.  
Rather, consciousness is a condition for name and form.”  
Api ca nāmarūpapaccayā viññāṇan”ti.  
Rather, name and form are conditions for consciousness.”  
‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ.  
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.  
Api ca viññāṇapaccayā nāmarūpan’ti.  
Rather, consciousness is a condition for name and form.’  
Api ca nāmarūpapaccayā viññāṇan’ti.  
Rather, name and form are conditions for consciousness.’  
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṁ;  
In the same way, name and form are conditions for consciousness.  
viññāṇapaccayā nāmarūpaṁ;  
Consciousness is a condition for name and form.  
nāmarūpapaccayā saḷāyatanaṁ;  
Name and form are conditions for the six sense fields.  
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;  
In the same way, when name and form cease, consciousness ceases.  
viññāṇanirodhā nāmarūpanirodho;  
When consciousness ceases, name and form cease.  
nāmarūpanirodhā saḷāyatananirodho;  
When name and form cease, the six sense fields cease.  
nāmarūpassa ce …  
name and form …  

nāmarūpapaccayā saḷāyatananti …   name and form are conditions for the six sense fields …  
viññāṇapaccayā nāmarūpanti …  
consciousness is a condition for name and form …  
nāmarūpanirodhā saḷāyatananirodhoti …  
when name and form cease, the six sense fields cease …  
viññāṇanirodhā nāmarūpanirodhoti …  
when consciousness ceases name and form cease …  

Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti.   In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.  
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti.  
In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” 

nāmarūpapaccayā saḷāyatananti …   name and form are conditions for the six sense fields …  
viññāṇapaccayā nāmarūpanti …  
consciousness is a condition for name and form …  
nāmarūpanirodhā saḷāyatananirodhoti …  
when name and form cease, the six sense fields cease …  
viññāṇanirodhā nāmarūpanirodhoti …  
when consciousness ceases name and form cease …  

“Nāmarūpaṁ nappajānanti …pe….   “… name and form …”  

“Nāmarūpaṁ, bhikkhave, ajānatā apassatā yathābhūtaṁ …pe….   “… name and form …”  

Nāmarūpasamudayā viññāṇasamudayo;   Consciousness originates from name and form.  
nāmarūpanirodhā viññāṇanirodho.  
When name and form cease, consciousness ceases.  

Nāmarūpasamudayā viññāṇasamudayo;   Consciousness originates from name and form.  
nāmarūpanirodhā viññāṇanirodho.  
When name and form cease, consciousness ceases.  

Nāmarūpaṁ hetu, nāmarūpaṁ paccayo viññāṇakkhandhassa paññāpanāyā”ti.   Name and form are the reasons why the aggregate of consciousness is found.”  

Nāmarūpasamudayā cittassa samudayo;   The mind originates from name and form.  
nāmarūpanirodhā cittassa atthaṅgamo.  
When name and form cease, the mind ends.  

yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe…   Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.  
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe…  
When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.