Post “Difference Between Rūpa and Rūpakkhandha”

“Is it correct to say that if there is cakkhuviññāṇaṃ then the rupa is registered in rūpakkhandha?”

The easiest way to remember is the following way.

In “Cakkhuñca paṭicca rūpe ca uppajjāti cakkhuviññāṇaṃ” cakkhu viññāṇa arises MEANS the “seeing event” was registered in the mind.
– For example, when you look up from the desk and see person X standing at the door.
– The registration of X’s figure in the mind is cakkhu viññāṇa.
– The picture of X (and whatever is in the background, i.e., all you see at that moment) gets added to rūpakkhandha. That is just one “snapshot” added.
– As you talk to X and keep watching him, you are adding MANY such “snapshots” to the rūpakkhandha. That is why it is called a “collection” or “khandha” of rupa.

“Memories are dhammā, correct? and that recalling memories is: manañca paṭicca dhamme ca uppajjāti manoviññāṇaṃ”
– Yes. That is correct.

Another way to look at rupakkhandha (and pancakkhandha) is as follows:

As one keeps experiencing different types of rupa (visuals, sounds, smells, tastes, touches, dhamma) they all go into the past as “atita rupakkhandha.” That is the biggest part of rupakkhandha because ALL that we have experienced in ALL previous lives are there.
– Not only that all mental components (vedana, sanna, sankhara, vinnana) that arose with such experiences are also “recorded” as “atita pancakkhandha.” These are called “namagotta”.
– That is what someone with iddhi can recall. The Buddha could recall any event going back trillions of years.

There are a handful of people in the world who can recall anything that happened during this lifetime.
– I will discuss the experience of one such person in the next post. That will give a very good idea about this fascinating concept.
– That ability happens occasionally due to “punna iddhi” a kamma vipaka. It could be good or bad depending on the person (i.e., what kind of memories one has).