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the inseparability of nose and tongue is stated, and thus it is desired that just as there is no defect of the tongue, so too there is no defect of the nose. But in the Indriya Yamaka – Or, for whom the female faculty arises, for them the nose faculty arises. For females without a nose, when they arise, their female faculty arises, but their nose faculty does not arise. Or, for whom the male faculty arises, for them the nose faculty arises. For males without a nose, when they arise, their male faculty arises, but their nose faculty does not arise. So it is said. Therefore, it is proper that, according to the method stated in the Commentary, there is also a defect of the nose. However, in the Vibhāvanī, Others, however, state that in the Yamaka, the concomitance of nose and tongue is mentioned, and thus they describe the non-existence of a noseless person, just as there is no tongueless person. Even there, just as eye and ear operate without nose and tongue in the rūpa-bhava, so nose and tongue do not operate without each other. It is said that it cannot be maintained that their concomitance is stated in terms of their non-arising in the rūpa-bhava for both, and their separate non-operation in the kāma-bhava. That is proper. Indeed, in the section on 'occasion', it cannot be maintained that absolute concomitance in persons is stated merely by the mention of absolute concomitance. Those who lie in the mother's womb are 'womb-dwellers'. Those who cling and adhere to the aggregates like form are 'beings'. As it is said: "Indeed, Radha, whatever is desire, whatever is lust, whatever is delight, whatever is craving for form, there one is a being, there one is entangled, by that one is called a being," and so on. 'Womb-dwellers and beings' is a compound. Both egg-born and womb-born. Three decads appear. Which are called 'kalala' vu They say. The meaning is that the sex-decad is never obtained by an asexual person. And thus, in the Dhammahadayavibhaṅga, it is said that for beings in the womb, who are rootless and asexual, at the moment of their arising, four faculties appear: the body faculty, the mind faculty, the life faculty, and the equanimity faculty. "Thereafter" means after the moment of rebirth-linking for those in the womb. "In the course of existence" means in the eleventh week. For thus, in the Kathāvatthu Commentary, it is said that the remaining four are born on the seventy-seventh night. There, "the remaining" means the four sense-bases remaining after the body-base and mind-base: the eye, ear, nose, and tongue bases. "On the seventy-seventh night" means on the final night of the eleventh week. And this meaning should be explained in the Yamaka Commentary. For it is said there – For a being in the womb, who is in their last existence, arising, if they are situated before the eleventh week, the visible-form base will not arise, nor will the eye-base arise. But where, for whom, the visible-form base arose, for them there, the nose-base arises. For those departing from the sense-sphere, who are without a nose, arising in the sense-sphere, and for those in the form-sphere, for them there, the visible-form base arose. But for them there, the nose-base does not arise – here, "for those without a nose, arising in the sense-sphere" is said. That refers to those who will die before the eleventh week. And it is said that this is stated with reference to those whose rebirth-linking was taken by kamma that does not produce the nose-base. And here, even if the ear and tongue are not mentioned when the eye and nose are mentioned, they are implicitly established by meaning. But what is said in the Vibhāvanī, "In the course of existence means in the seventh week," that should not be accepted. Because it contradicts the Commentary, and in such instances, the Commentary is the authority. And what is said there, "Or according to the opinion of the Sub-Commentator, in the eleventh week," that too is not good. For a decision stated as indicated in the Commentary, the Sub-Commentator... it is possible to say that it is not. [201] And what is said there: “By stages means the ear-decad after seven days from the appearance of the eye-decad. Then the nose-decad after seven days. Then the tongue-decad after seven days, thus in sequence.” That too should not be accepted. Because it contradicts the aforementioned commentaries. [202] And what is said there: “Or this meaning is also shown in the commentaries.” That too is not appropriate. For there is no such commentary where such a sequence of arising is shown. Is it not said that in the commentaries on dependent origination, the former cycle of existence is spoken of in terms of conception in the womb, to illustrate the gradual progression? If it is said, “No.” For that refers to the five-membered statement in the Pāli, spoken with reference to the sequence of the five factors, such as consciousness, as cause and effect. But in the commentaries on the analysis of sense bases, that is rejected. And it is not possible to say that the sequence of arising, rejected in the commentaries, is shown by the Elder here with the phrase “by stages.” Therefore, “by stages” here means “in the sequence of teaching.” And the connection “are taught” should be understood. However, in the Saccasaṅkhepa ṭīkā, it is said: After passing the branch-state, in the seventh week, the eye, ear, nose, and tongue decads arise. But the commentator says in the eleventh week. That too is not appropriate. And here, the sequence of the arising of the kalala and so on is stated in the Saṃyutta. As it is said: First there is the kalala, from the kalala there is the abbuda; From the abbuda a lump of flesh is born, from the lump of flesh a solid mass is produced; From the solid mass, branches arise, and also hairs, body-hairs, and nails. And it is said in the commentary: “First” means that with the first relinking consciousness, there is no name such as Tissa or Phussa. But rather, there is a kalala the size of an oil drop resting on the tip of a thread made of three strands of hair. With reference to which it is said: Just as a drop of sesame oil, or a clear lump of ghee; Such is the appearance and form, the kalala is… It is said. From kalala, abbuda arises. Therefore, after seven days from kalala, a 'bubble' (abbuda) forms, having the color of water used to wash meat. The name 'kalala' disappears. And this has been said: For seven days it is kalala, a fully ripened mass; Transforming its nature, it is called abbuda. From abbuda, pesi arises. Therefore, after seven days from abbuda, a 'flesh-slice' (pesi) arises, resembling melted tin. This can be illustrated with pepper juice. Village boys, taking well-ripened peppers, make a bundle inside a cloth, squeeze out the juice, put it in a pot, and place it in the sun. As it dries and dries, it detaches from all parts. Such is the pesi. The name 'abbuda' disappears. And this has been said: For seven days it is abbuda, a fully ripened mass; Transforming its nature, it is called pesi. From pesi, ghana arises. Then, after seven days from pesi, a 'solid mass' (ghana) of flesh, resembling a hen's egg, arises. The name 'pesi' disappears. And this has been said: For seven days it is pesi, a fully ripened mass; Transforming its nature, it is called ghana. Just as a hen's egg, is round on all sides; So is the form of ghana, arisen due to kamma. From ghana, branches arise. In the fifth week, five protuberances arise for the two hands, two feet, and the head. Regarding this, it has been said: "Indeed, monks, in the fifth week, five protuberances arise. They stand firm due to kamma." "Hair, body-hair, and nails also" arise in the forty-second week. Here, the six weeks from the sixth week onwards are the period when the main and minor limbs, which are the basis for the sense faculties, gradually grow and mature. The eyes and other sense faculties, however, arise together on the last day of the eleventh week. This should be understood here. What is said here about the color and form of kalala, such as 'like a drop of sesame oil,' is a little It is said with reference to what has grown. Not what occurs at the moment of rebirth-linking. For at that time, such a form or shape, seen with the natural eye, would not be discernible. However, it should be understood by inference thus: The seventh part of a louse is called a likkhā. The thirty-sixth part of a likkhā is called a rathareṇu (chariot dust). The thirty-sixth part of a rathareṇu is called a tajjārī. The thirty-sixth part of a tajjārī is called an aṇu (atom). The thirty-sixth part of an aṇu is called a paramāṇu (ultimate atom). This, being a portion of space, does not come within the range of the fleshly eye. It comes within the range of the divine eye, so it is said in the commentary. However, an aṇu, which is thirty-six times that size, is said to be discernible, twirling and whirling in the sunbeams that enter through a window or a keyhole. But the entire being, which is only the size of three kalāpas, might be even smaller than a paramāṇu at the moment of rebirth-linking. For it is merely a collection of kalāpas of matter, accumulating moment by moment, due to its occurrence in a continuous sequence. Thus, at the lowest limit, it might be only forty-nine kalāpas in size. If it were smaller than that, the formation of the continuum itself would be impossible. What is said in the Mahāṭīkā, "Those kalāpas are the size of paramāṇus," should be taken as said in terms of the mental focus on the particles of elements. The second consciousness is the first bhavanga consciousness. The duration is the duration of the rebirth-linking consciousness. Taking the spreading of nutriment as the starting point: For those in the womb, at the time of reaching the stages of embryo, flesh, and solid mass, the nutriment, which is the essence of the food consumed by the mother and gone into her stomach,