Namo Buddhaya!
One should study how these terms are defined as to their conjoinment and co-occurence.
In short
Name is defined as contact, feeling, perception, intention, attention
Therein intention is a word for kamma (action) and sankhara (formation) refer to the creation and things willed & created
Attention s that through which the cognized comes into play.
If there was no contact there would be no feeling.
Feeling, perception, intention, consciousness, attention, these are conjoined for what one feels that one perceives and so on.
Four aggregates are conjoined. That which is called name is always associated with consciousness.
Form refers to the four great elements and form derived from the great elements.
Form is not conjoined with consciousness, it is sometimes generated and sometimes not generated (eg formless perception attainments), but in as far as there is form it is thought of like this
âName, reverends, is one end. Form is the second end. Consciousness is the middle.
SuttaCentral
one can think about this whole complex as the constructed changing as it persists.
As to contact one would think
âContact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle.
Meaning that contact doesnât persist as the same thing through time as the constructed changes as it persists.
Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. AssutavÄ Sutta: Uninstructed (1)
From all this it follows that it is not the same name & form that persists, that in as far as it persist it is associated with consciousness, and that it is not the same consciousness that persists through time.
Just as it is always ânowâ for you, yet it is not the same ânowâ persisting through time.
The now that was in the past has ceased, the term was applies to it.
The now that will be in the future is not begoten, the term âwill beâ applies to it.
The now that is present changes as it persists.
The now doesnât arise, persist and cease as one and the same thing.
Consciousness & namarupa are thought of in the same way
When form has passed, ceased, and perished, its designation, label, and description is âwasâ. Itâs not âisâ or âwill beâ.
When feeling âŠ
perception âŠ
sankhara âŠ
consciousness has passed, ceased, and perished, its designation, label, and description is âwasâ. Itâs not âisâ or âwill beâ.
When form is not yet born, and has not yet appeared, its designation, label, and description is âwill beâ. Itâs not âisâ or âwasâ.
When feeling âŠ
perception âŠ
sankhara âŠ
consciousness is not yet born, and has not yet appeared, its designation, label, and description is âwill beâ. Itâs not âisâ or âwasâ.
When form has been born, and has appeared, its designation, label, and description is âisâ. Itâs not âwasâ or âwill beâ.
When feeling âŠ
perception âŠ
sankhara âŠ
consciousness has been born, and has appeared, its designation, label, and description is âisâ. Itâs not âwasâ or âwill beâ.
These are the three scopes of language, terminology, and descriptions. Theyâre uncorrupted, as they have been since the beginning. SuttaCentral