The point is the following:
1. Namagotta (memories) are preserved in vinnana dhatu as the mental aggregates. They don’t have energies but records. We need to make an effort to recall them. When we do, and if successful, those memories return to the mind as dhammā. Then the corresponding rupakkhandha is re-created in our minds. Thus, rupakkhandha is NOT preserved DIRECTLY as an “image.”
- Rupakkhandha is preserved in vinnana dhatu as metal aggregates.
- The recent post “Rupa, Dhammā (Appaṭigha Rupa) and Nāmagotta (Memories) (with chart #14)” explains that in detail.
TGS wrote:
This is where I need some help with clarifying. Recent reply mentions:
Hopefully, you can confirm that the rupakkhandha is “all mental” and is defined by only the four mental aggregates (but only the first three are enough.) “Thus, in this case, namagotta is purely rupakkhandha”
My reply: Per my general remarks above, I have revised the above statement there as follows:
- Hopefully, you can confirm that the rupakkhandha is “all mental” and is defined by only the four mental aggregates (but only the first three are enough.) Thus, in this case, namagotta is enough to define rupakkhandha.
TGS wrote:
#2.
Having reviewed materials from other PD posts and this thread. It has led me to believe that rupakkhandha is not preserved (stored?) in the namaloka as rupakkhandha but as the 4 mental aggregates.
My answer: Your above statement is correct.
- #9 you referred to is also correct. To quote: “9. It is critical to realize that a “rupa” cannot be stored in the viññāṇa dhatu. Only a “mental imprint” of a rupa gets stored. That “mental imprint” is in the four “mental aggregates.”
I am not sure from where you quoted the following. It would be better to modify the last part of it as “Thus, rupakkhandha is NOT preserved DIRECTLY“:
- “To emphasize, only the four mental components are preserved in the nāma loka. The rupa loka has only “material things,” Thus, rupakkhandha is NOT preserved.