“The Buddha defined rupa as ALL those that can provide a sensory experience (viññāna.) Therefore, dhammā that we experience with the mind are also a type of rupa.”
I am still looking for the key criterion to distinguish between nāma and rūpa. Why rūpakkhanda is not nāma? I am asking this question because rūpakkhanda was not mentioned.
Lal wrote in the forum:
“1. Nāmaloka (viññāṇa dhātu) consists of the four mental aggregates: vedanakkhandha, saññākkhandha, saṅkhārakkhandha, and viññāṇakkhandha.”
And also wrote above:
“Rūpakkhanda (except for the paccuppanna or current moment) is preserved in nāmalōka as namagotta.”
If I understand correctly, there are atita rūpakkhanda, anāgata rūpakkhanda, atita vedanakkhandha, paccuppanna vedanakkhandha, anāgata vedanakkhandha, atita saññākkhandha, paccuppanna saññākkhandha, anāgata saññākkhandha, atita saṅkhārakkhandha, paccuppanna saṅkhārakkhandha, anāgata saṅkhārakkhandha, atita viññāṇakkhandha, paccuppanna viññāṇakkhandha, and anāgata viññāṇakkhandha in nāmalōka as namagotta.
So only paccupanna r̄upakkhanda among the pañcakkhandha doesn’t belong here.
The post wrote: “It is essential to realize that rūpakkhandha is all mental. [……] rūpakkhandha are “mental impressions” of rūpa and NOT the rūpa out there.”
And lal wrote: “Rūpakkhanda (except for the paccuppanna or current moment) is preserved in nāmalōka as namagotta. It is just a record, without any energy.”
I’d like to know why the paccuppanna rūpakkhanda excepted.