But that does not answer that “cakkayatana is cakkhu pasada rupa made of apo, tejo, vayo, pathavi“. If something is made of satara mahabhuta, it can not be in vinnana dhatu. And pancakkhandha are all in vinnana dhatu. Therefore, there is a possibility that the ‘cakkhu pasāda’ in the ayatanavibhanga is not referring to the pasada rupa of kammaja kaya. Or maybe I’m completely mistaken.
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Difference Between Physical Rūpa and Rūpakkhandha
8. Now, we can see the main difference between physical rūpa and rūpakkhandha.
A physical rūpa is either of the following two kinds. A solid object that one sees with one ‘s eyes or touches with one’s body (a person, a person’s body or a body part, a tree, a planet, a star, etc.) Those are what we usually call “solid objects.” Then, other sensory inputs come through the other three sense doors (smells, tastes, or sounds).
Rūpakkhandha has MENTAL IMPRESSIONS of all external rūpā that one has EXPERIENCED. Rūpakkhandha is NOT tangible or has any energy in them. One’s rūpakkhandha is INFINITE. It has records of ALL one has seen in ALL past lives going back and back in time without “an actual beginning.”
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Tattha katamaṁ rūpāyatanaṁ? Yaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ sappaṭighaṁ nīlaṁ pītakaṁ lohitakaṁ odātaṁ kāḷakaṁ mañjiṭṭhakaṁ hari harivaṇṇaṁ ambaṅkuravaṇṇaṁ dīghaṁ rassaṁ aṇuṁ thūlaṁ vaṭṭaṁ parimaṇḍalaṁ caturassaṁ chaḷaṁsaṁ aṭṭhaṁsaṁ soḷasaṁsaṁ ninnaṁ thalaṁ chāyā ātapo āloko andhakāro abbhā mahikā dhūmo rajo candamaṇḍalassa vaṇṇanibhā sūriyamaṇḍalassa vaṇṇanibhā tārakarūpānaṁ vaṇṇanibhā ādāsamaṇḍalassa vaṇṇanibhā maṇisaṅkhamuttaveḷuriyassa vaṇṇanibhā jātarūparajatassa vaṇṇanibhā, yaṁ vā panaññampi atthi rūpaṁ catunnaṁ mahābhūtānaṁ upādāya vaṇṇanibhā sanidassanaṁ sappaṭighaṁ, yaṁ rūpaṁ sanidassanaṁ sappaṭighaṁ cakkhunā anidassanena sappaṭighena passi vā passati vā passissati vā passe vā, rūpampetaṁ rūpāyatanampetaṁ rūpadhātupesā.
So rūpāyatana is not in vinnana dhatu.
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I’m going to organize what I understand.
There are three kinds of information in the samsara.
First type: Information made by suddhāṭṭhaka; apo, tejo, vayo, pathavi.
Second type: Information about F-information, which is vipaka vinnana.
Third type: The information by mind creation, which is dhammā.
The Paticca Samuppada process describes the flow of circulating these three types of information.
We accept information of type F in the form of type S. (Vipaka vinnana)
If it is matched our sangati, ‘tanha paccaya upadana’ and ‘upadana paccaya bhava’ run.
Therefore, information of type T(dhammā) will be created by the mind.
And information of type T is turned into type F. (creation of new manomaya kaya)
F->S is a mechanical and automatic process. In this case, we have no choice. It also happens in the case of Arahant.<br />
But S->T is different. We can make a choice. We have the power not to upadana. Arahant makes no information of type T with san.
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Ayatana is a way of explaining the defiled F->S process. Ayatana is influenced by sangati. Accumulation of sangati occurs at the S->T process. If there is no san(arahant), there is no ayatana.
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To sum up, I’d like to hear why living arahant does not have salayatana, but pancakkhandha. If the extension of salayatana is the same as the extension of pancakkhandha, it can not happen.