Your post was perfectly fine. It shows that you have a good understanding.
Regarding: “I don’t understand very complex details about two types of NamaRupa but I did understood the basic connecting point between namarupa and sakkāya diṭṭhi, how kamma viññāṇa is bridge between mind and matter.”
– You grasped the most crucial aspect, i.e., that kamma viññāṇa is the bridge between mind and matter.
– The longer one engages in abhisankhara formation (whether vaci or kaya abhisankhara), the more kamma viññāṇa one accumulates, generating “namarupa” in mind (with “vinnana paccaya namarupa”). Those three processes (“avijja paccaya sankhara,” sankhara paccaya vinnana,” and “vinnana paccaya namarupa”) may go back and forth uncountable times, generating “namarupa” or “kamma bija” that get deposited in vinnana dhatu.
– That is what powers future rebirths at cuti-patisandhi moments, taking one of such kamma bija and transforming it into a manomaya kaya with several suddhatthaka (hadaya vatthu and a set of pasada rupa).
Your last statement: “Just wanted to share the decision about lifestyle change after the realisation occurred as per your comment that some elephants must be deprived by not giving them food for time until they’re very weak” captures the way to implement that understanding.
– Food for vinnana is vaci and kaya abhisankhara!
– The key is to stop generating vaci and kaya abhisankhara by “engaging with a mind-pleasing arammana.” That will weaken such kamma viññāṇa and eventually eliminate them. P.S. By the way, vaci abhisankhara (just talking to oneself OR speaking out) is as bad as engaging in bodily actions with kaya abhisankhara.
– The Buddha used different terminology for that process: Anapanasati, Satipatthana, Indriya Bhavana, etc. Ariyakanata Sila is the same thing.