With mind and matter as condition, the six sense bases" (nāmarūpa-paccayā salāyatanaṃ)

In the phrase "With mind and matter as condition, the six sense bases" (nāmarūpa-paccayā salāyatanaṃ), the term nāma (mind) refers to the three mental aggregates: the feeling aggregate (vedanākkhandha), the perception aggregate (saññākkhandha), and the mental formations aggregate (saṅkhārakkhandha). Alternatively, one could say it refers to all 52 mental factors (cetasikas). When we refer to all mental factors as an aggregate, feeling (vedanā) becomes the feeling aggregate, perception (saññā) becomes the perception aggregate, and the remaining 50 mental factors (excluding vedanā and saññā) constitute the mental formations aggregate (saṅkhārakkhandha). It's crucial to understand here that the term "mental formations aggregate" does not refer solely to volition (cetanā). It is just that volition plays a leading role, so the aggregate is named after it. Therefore, desire, craving, clinging, hunger, thirst, etc.—which are forms of greed (lobha)—are part of the mental formations aggregate. Anger, irritation, resentment, sadness, depression, sorrow, etc.—which are forms of hatred (dosa)—are also part of the mental formations aggregate. Conceit (māna), sloth and torpor (thina-middha), envy (issā), etc., when they arise, are also part of the mental formations aggregate. Restlessness and worry (uddhacca-kukkucca) are also part of it. All unwholesome mental factors belong to the mental formations aggregate. Likewise, wholesome mental factors like faith (saddhā), mindfulness (sati), moral shame (hiri), moral dread (ottappa), etc., are also part of the mental formations aggregate. Mental factors like initial application (vitakka), sustained application (vicāra), volition (cetanā), contact (phassa)—all of these are solely the mental formations aggregate. Everything except feeling and perception. They are singled out as distinct aggregates because they are prominent. Distinguishing between consciousness (citta) and mental factors (cetasika) is something only possible with the Buddha's wisdom. When consciousness arises, mental factors arise; when consciousness ceases, mental factors cease. They share the same arising, cessation, base, and object, making them difficult to separate. This is why the venerable Mogok Sayadaw, for the sake of clarity in meditation practice, would not use the term "mental factors" but instead simply say "greed-consciousness," "hatred-consciousness," "delusion-consciousness," etc., using the word "consciousness" (citta). In reality, he was referring to the mental factors. But using the word "consciousness" made it easier to understand and perceive during practice. So, we should understand this as a collective way of speaking. If one starts quibbling over these details, it can hinder the practice. The term rūpa (matter) refers to the four primary elements (mahābhūta), the sense-base material (vatthu-rūpa), and life faculty material (jīvita-rūpa). "Sense-base material" refers to the six base materials: eye-base (cakkhu-vatthu), ear-base (sota-vatthu), nose-base (ghāna-vatthu), tongue-base (jivhā-vatthu), body-base (kāya-vatthu), and heart-base (hadaya-vatthu). Salāyatana (six sense bases) refers to the six internal sense bases (ajjhattikāyatana). The six internal sense bases are: eye base (cakkhāyatana), ear base (sotāyatana), nose base (ghānāyatana), tongue base (jivhāyatana), body base (kāyāyatana), and mind base (manāyatana). In Burmese, it's easier to remember them as: eye, ear, nose, tongue, body, and mind. There are also external sense bases (bāhirāyatana): visible form base (rūpāyatana), sound base (saddāyatana), smell base (gandhāyatana), taste base (rasāyatana), tangible object base (phoṭṭhabbāyatana), and mind-object base (dhammāyatana). In Burmese: sight, sound, smell, taste, touch, and thought. It is only the six internal sense bases that arise dependent on mind and matter (nāmarūpa). The external sense bases are not included here. [The text then discusses the link "With consciousness as condition, mind and matter" (viññāṇa-paccayā nāmarūpaṃ), noting that sometimes consciousness conditions only mind (in formless realms), only matter (in the non-percipient realm), or both mind and matter (in sensuous and fine-material realms). Since this specific discourse on Dependent Origination describes the human process, it uses the compound term "mind and matter" (nāmarūpa).] Nāmarūpa-paccayā salāyatanaṃ - From mind and matter, the six sense bases arise conditionally. Here too, sometimes mere mind conditions the sense base, sometimes mere matter conditions the sense base, and sometimes both mind and matter condition the sense base. Among the sense bases, the first five are material (eye, ear, nose, tongue, body), and the last sense base is mental—the mind base (manāyatana), which comprises all 89 types of consciousness. In the formless realms, only the mind base exists as a single sense base. Thus, saying "six sense bases" refers specifically to the realms of the five aggregates (pañcavokāra bhūmi), realms where all five aggregates are present. In the fine-material brahma realms, where the nose, tongue, and body bases are absent, they don't have all six sense bases; only three remain. Therefore, the number of sense bases varies according to the realm. The key point to understand here is that since we are human, focusing on understanding the human process is sufficient. Consciousness conditions mind and matter; mind and matter condition the sense bases. This is a sequence of causal connection. In the actual process, as soon as rebirth-linking consciousness (paṭisandhi-viññāṇa) arises, material phenomena also arise simultaneously. From this arisen mind and matter, the sense bases subsequently develop. This process of further development is indicated by the phrase "with mind and matter as condition, the six sense bases." These six sense bases are also, fundamentally, mind and matter. But the specific causal relationship showing how these six sense bases arise from the prior mind and matter is highlighted separately. Mind and matter are already present at the moment of rebirth-linking (paṭisandhi). From that rebirth-linking consciousness, mind and matter, the sense bases must develop. How do they develop? At the moment of rebirth-linking, along with the rebirth-linking consciousness, three groups of cells (kalāpa) arise: the body-decad (kāya), sex-decad (bhāva), and heart-base-decad (vatthu-dasaka)—making a total of 30 types of materiality. All of these are kamma-born materiality (kammaja-rūpa). The Buddha taught that initially there is the clear fluid (kalala), from the clear fluid comes a bubble (abbuda), from the bubble comes a fleshy mass (pesi), from the fleshy mass comes a hard lump (ghana), from the hard lump come the five lumps (the beginnings of the two arms, two legs, and head), and later, body hair, head hair, and nails appear. Later commentaries delineate this process by weeks (sattāha). The Atthakathā (commentaries) state: the clear fluid for one week, then the bubble for one week, then the fleshy mass for one week, then the hard lump for one week, then the five lumps for one week. The "five lumps" refer to two protuberances for the arms, two for the legs, and one for the head—five in total. It is said that in the eleventh week, the eye-, ear-, nose-, and tongue-decads (i.e., the bases for these senses) develop—meaning the eye, ear, nose, and tongue become distinct. Later, by the 42nd week, body hair, head hair, and nails appear. This is according to the commentary. From a modern medical perspective, some of this may be accurate, and some may differ. This is because the Buddha did not teach in such detailed weekly divisions; he taught in general terms. The commentaries later elaborated to provide the closest possible explanation. The point here is that the sense bases arise because of mind and matter. The arising of these internal sense bases—eye, ear, nose, tongue, body, and mind—is not without cause; they arise based on the condition of mind and matter. They are caused by mind and matter. This is what is meant by "nāmarūpa-paccayā salāyatanan"—with mind and matter as condition, the six sense bases. Dr. Ashin Pāramī