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204; 3.420, 425-426; S.N. 4.60), contact is not so for consciousness. Therefore, it should be understood that consciousness is not said to be born of eye-contact and so on, just as the sense organs and their objects are not. The commentary on the Abhidhamma analysis is finished. 3. Commentary on the Questioner 150. Making each aggregate a single phenomenon according to the arising of consciousness and form, it says, "fifty-five kamavacara phenomena." In "for one who is attached" and so on, lust and so on in the six doors, and the five restraints of morality and so on, should be connected as appropriate, but contemplation is only in the mind-door. Since covetousness, ill-will, and so on arise in the form and formless realms, the restraint of mindfulness and the restraints of knowledge and effort should be connected as appropriate. By the word "comprehension," it includes contemplation and reflection. "They themselves" refers to the four aggregates mentioned. Sam A repetition is the turning around of the mere teaching in what is to be taught. Even in the three repetitions, since there is nothing anywhere less or more, he said, "It is just one section." The explanation of the questioner is finished. The explanation of the analysis of aggregates is finished. 2. Analysis of Sense-Bases 1. Explanation of the Suttanta Division 152. By "distinction" is meant the special meaning of words like 'eye', just as with the word 'sense-base'. The word 'cakkhati' means "it tastes," as in "tastes honey, tastes sauce." It has the meaning of tasting flavour, and in that way it speaks of the meaning. "Indeed, Māgaṇḍiya, the eye delights in forms, is fond of forms, rejoices in forms." By this saying, the eye enjoys forms. Even though ears and so on delight in sound objects and so on, due to common usage, the word 'eye' is used only for the eye. This should be understood like the word 'lotus' used for lotuses and so on. "And it makes clear" — in accordance with the word 'cakkhati' established by grammar — it speaks of the meaning. For 'cakkhati' means 'it declares'. The meaning is: 'it speaks clearly'. And just as a speaker's eye declares the making clear of even and uneven things, so he said, "The meaning is: 'and it makes clear'." Or because verbs have many meanings, the word 'eye' should be understood as having the meaning of making clear. In times of lust, hatred, and so on, like the form of a chameleon or a snake, the form that undergoes a change of colour takes on a state that affects the heart. It makes it manifest like a form. The meaning is: it shows it as if it has a body. Or 'spreading out' is the meaning of the word 'rūpa'. And 'spreading out' is just 'making manifest'. So he said, "It makes manifest." Or because verbs have many meanings, the word 'rūpa' should be understood as having only the meaning of making manifest. For the word 'rūpa' meaning 'colour', the etymology is 'it forms'. For the word 'rūpa' meaning 'form', the etymology is 'it is afflicted'. This is the distinction. In the sense of "it is spoken of" or "it is said," only the word 'saying' might be taken. And not only the word 'saying' is a sound here. But rather, all that is knowable by ear This means it goes to the state of being. It indicates, its own substance, by means of scent, not manifest, it makes known, “this is fragrant, this is foul-smelling,” or a hidden object like a flower, “here there is a flower, like jasmine, there is fruit, like mango,” it is as if it is tale-telling, this is the meaning. Because the grasping of taste is fundamental, to the ingestion of food, and to the taste of food, which is the cause of life, it is called the tongue (jivhā) because it calls forth life (jīvitaṃ avhāyati), by the characteristic of etymology. The body (kāya) is said to be the special abode (āya) of defiled (kucchita) and unwholesome (sāsava) phenomena, because it does not lead to the state of ultimate liberation, among the causes of sensual desire, the actions born of sensual desire, and the special conditions for sensual desire, namely the nose, tongue, and body, the body is the most special defiling condition. For by enjoying tangibles, beings even engage in sexual intercourse. The place of arising, means the cause of arising. Or the four aggregates, which have the body faculty as their basis, are specifically called “defiled” (sāsavā), because they are strong causes of sensual defilements, etc., this means they are the place of their arising. Holding their own characteristics, those that are to be spoken of by the special characteristic of the word ‘āyatana’, such as the eye, are so called, and other phenomena, which are objects of the mind, are spoken of as having one āyatana, by bringing them under a common characteristic. The former are manifest, by means of the gross object and the mind that apprehends it, which are the subject and object relationship, and other objects of the mind, which are not so manifest, do not hold their own nature, the word ‘dhamma’ is for illuminating this meaning. They strive, this means they perform their own function. And in this sense, the word ‘āyatana’ means a place where they come (āyanti etthāti āyatanaṃ), in the locative sense, in the second and third senses, it is in the agentive sense. And these are the mental and volitional phenomena. For they come (āyanti), they arrive, they occur, at their respective doors and objects, this is āyāti. They expand, this means that things that were not arisen before, and were therefore latent and unmanifest, they spread them forth from the past, make them manifest, and cause them to arise. To state the meaning of the word ‘āyatana’ in the conventional sense, the phrase “furthermore” (apicā) and so on has been started. Here, “dependent on that” (taṃ nissitattāti) that it is not a basis-condition for mind and mental factors, such as mind-consciousness, it should be understood that their door-state is their basis-state. "Atthato" means from the meaning of the word, not from the meaning to be stated. The meaning of the word here is stated as "cakkhati" and so on, not the meaning to be stated as "the eye, the sensitivity derived from the four great elements" and so on (Dhs. 597). "Tāvatvato" shows the state of being neither deficient nor excessive. There, since there is no dharma excluded from the twelve sense bases, there is no objection due to excess. But since the holding of specific characteristics is a common characteristic for all, an objection of deficiency is possible. Showing this, he says "cakkhādayopi hī" and so on. "Asādhāraṇaṃ" means uncommon to eye-consciousness and so on. Even though there is an uncommon object-state, since the eye and so on are taken as door-states, their non-inclusion in the mind-base should be understood. Or, "asādhāraṇaṃ" is said with reference to their uncommonness in terms of door-state and object-state. The impropriety of the order of arising and so on, due to frequent co-arising and so on, should be understood. "Ajjhattikesu hīti" by this, he shows that the internal ones should be taught first, due to their internal nature and their being the subject. Among these, since the eye-base is manifest among those to be taught first, it is taught first. Then, regarding "Tato ghānāyatanādīnīti", since they are not of great benefit and thus should not be taught earlier than the eye and ear, and since they cannot be spoken of together, they should be taught in a single sequence. Thus, they are taught in the order of the nose and so on. Otherwise, even if taught differently, it is not impossible to object, nor is it impossible that they should not be purified or taught. "Gocaro visayo etassāti gocara-visayo", meaning the mind, whose range is its sphere. But whose range is this sphere? Of all five, the eye and so on. "Viññāṇuppattikāraṇavavatthānatoti" by this, he states the reason for mentioning form and so on immediately after the eye and so on. "Paccayabhedo" is the difference in conditions, such as the difference in kamma. "Nirayādiko apadādigatinānākaraṇañca gatibhedo" is the difference in destinies, such as hell and so on, and the various ways of going to footless beings and so on. "Hatthiassādiko khattiyādiko ca nikāyabhedo" is the difference in groups, such as elephants and horses, and khattiyas and so on. "Taṃtaṃsattasantānabhedo puggalabhe" is the difference in individuals, the difference in the continuities of those respective beings. Indeed. And the infinite variety of bases like the eye, as stated, that same is also the variety of the heart-base. From that, the infinite variety of the mind-base should be understood, from the path of suffering and so on, and from the variety of objects and their dominance and so on. In this analysis of the Sutta, insight is spoken of, and taking insight-approaching consciousness, the eighty-onefold variety of the mind-base is stated by way of exposition. Blue is similar to blue, another is dissimilar, thus it should be applied to varieties like those arisen from wholesome states and so on. "By way of objects of phenomena pertaining to the three planes" refers to the objects of phenomena, excluding the eye and so on, as previously stated. Striving is 'īhā' (exertion) by way of active movement. Engaging in activity is 'byāpāro' (engagement) by way of thinking. Showing engagement, it says: "For the eye is not thus for forms and so on." Showing exertion, it says: "Nor are they..." and so on. But both are exertion and engagement, this is a reciprocal statement. 'Dhammatā' (nature) is just inherent nature, or the capacity of a cause. The nature of being a door and so on, for those devoid of exertion and engagement, is 'dhammatā'. And in this sense, 'yanti' means 'from which'. In the former, the word 'yaṃ' is an adjective of possibility. "Indeed, monks, the empty village is a designation for these six internal sense bases," according to this saying, they should be seen as an empty village.