user8157: Abhidhamma appears to say nama can arise without rupa in dependent origination, as follows:

PTS cs 243 With ignorance as condition there is a (volitional)
process, with a (volitional) process as condition: consciousness, with
consciousness as condition: mind (nama), with mind as condition: the sixth
sense sphere, with the sixth sense sphere as condition: contact, with
contact as condition: feeling, with feeling as condition: craving,
with craving as condition: attachment, with attachment as condition:
continuation, with continuation as condition: birth, with birth as
condition: ageing, death, and so there is an origination of this whole
mass of suffering.
https://suttacentral.net/vb6/en/anandajoti#pts-cs243

The Abidhamma also appears to say nama is the four mental aggregates as follows:

Herein, what is ‘mind?’ (nama)
Except for contact, (it is) the feeling constituent, the perception
constituent, the (volitional) processes constituent, the consciousness
constituent: this is said to be ‘mind’.
https://suttacentral.net/vb6/en/anandajoti#pts-cs251

Are there any Suttas supporting the above ideas?

user-1: 
"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form. https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html


“Venerable, regarding feeling, recognition, and consciousness: are these phenomena separate or conjoined? Is it possible to distinguish these phenomena in order to describe what makes them different?”
“Venerable, regarding feeling, recognition, and consciousness: these phenomena are conjoined, not separate. It is not possible to distinguish these phenomena in order to describe what makes them different. Venerable, what one feels, one recognizes; what one recognizes, one cognizes. Therefore these phenomena are conjoined, not separate. It is not possible to distinguish these phenomena in order to describe what makes them different.” https://suttacentral.net/mn43/en/suddhaso

Intention is defined as kamma because intending one acts, acting one performs mental, verbal & physical exertion, mental activity comes first as a giving of attention through which all elements come into being as they originate from contact.

"Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect." — AN 6.63


“‘Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon feeling. (5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core. (9) They culminate in the deathless. (10) Their consummation is nibbāna.’ - an10.58


"And what is dependent co-arising? From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html

What Abhidhamma says is inferable from the above.

user10100: MN60

If those ascetics and brahmins who say that there are totally formless meditations are correct, it is possible that I will be guaranteed rebirth among the gods who are formless and made of perception. Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. But those things don’t exist where it is totally formless.’ Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms.


8157: <p>Abhidhamma appears to say nama can arise without rupa in dependent origination, as follows:</p>
<blockquote>
<p>PTS cs 243 With ignorance as condition there is a (volitional)
process, with a (volitional) process as condition: consciousness, with
consciousness as condition: <strong>mind (nama)</strong>, with mind as condition: the sixth
sense sphere, with the sixth sense sphere as condition: contact, with
contact as condition: feeling, with feeling as condition: craving,
with craving as condition: attachment, with attachment as condition:
continuation, with continuation as condition: birth, with birth as
condition: ageing, death, and so there is an origination of this whole
mass of suffering.</p>
<p>https://suttacentral.net/vb6/en/anandajoti#pts-cs243</p>
</blockquote>
<p>The Abidhamma also appears to say nama is the four mental aggregates as follows:</p>
<blockquote>
<p>Herein, what is ‘mind?’ (nama)</p>
<p>Except for contact, (it is) the feeling constituent, the perception
constituent, the (volitional) processes constituent, the consciousness
constituent: this is said to be ‘mind’.</p>
<p><a href="https://suttacentral.net/vb6/en/anandajoti#pts-cs251" rel="nofollow noreferrer">https://suttacentral.net/vb6/en/anandajoti#pts-cs251</a></p>
</blockquote>
<p>Are there any Suttas supporting the above ideas?</p>
 -1: <blockquote>
<p>&quot;And what is name-&amp;-form? Feeling, perception, intention, contact, &amp; attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name &amp; this form are called name-&amp;-form. <a href="https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html</a></p>
</blockquote>
<blockquote>
<p>“Venerable, regarding feeling, recognition, and consciousness: are these phenomena separate or conjoined? Is it possible to distinguish these phenomena in order to describe what makes them different?”</p>
<p>“Venerable, regarding feeling, recognition, and consciousness: these phenomena are conjoined, not separate. It is not possible to distinguish these phenomena in order to describe what makes them different. Venerable, what one feels, one recognizes; what one recognizes, one cognizes. Therefore these phenomena are conjoined, not separate. It is not possible to distinguish these phenomena in order to describe what makes them different.” <a href="https://suttacentral.net/mn43/en/suddhaso" rel="nofollow noreferrer">https://suttacentral.net/mn43/en/suddhaso</a></p>
</blockquote>
<p>Intention is defined as kamma because intending one acts, acting one performs mental, verbal &amp; physical exertion, mental activity comes first as a giving of attention through which all elements come into being as they originate from contact.</p>
<blockquote>
<p>&quot;Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, &amp; intellect.&quot; — AN 6.63</p>
</blockquote>
<blockquote>
<p>“‘Friends, (1) all things are rooted in desire. (2) They come into being through attention. (3) They originate from contact. (4) They converge upon feeling. (5) They are headed by concentration. (6) Mindfulness exercises authority over them. (7) Wisdom is their supervisor. (8) Liberation is their core. (9) They culminate in the deathless. (10) Their consummation is nibbāna.’ - an10.58</p>
</blockquote>
<blockquote>
<p>&quot;And what is dependent co-arising? From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&amp;-form. From name-&amp;-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging &amp; death, sorrow, lamentation, pain, distress, &amp; despair come into play. Such is the origination of this entire mass of stress &amp; suffering. <a href="https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html" rel="nofollow noreferrer">https://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html</a></p>
</blockquote>
<p>What Abhidhamma says is inferable from the above.</p>
 10100: <p><a href="https://suttacentral.net/mn60/en/sujato" rel="nofollow noreferrer">MN60</a></p>
<blockquote>
<p>If those ascetics and brahmins who say that there are totally formless meditations are correct, <strong>it is possible that I will be guaranteed rebirth among the gods who are formless and made of perception.</strong> Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. But those things don’t exist where it is totally formless.’ Reflecting like this, they simply practice for disillusionment, dispassion, and cessation regarding forms.</p>
</blockquote>
