EYE

Page One Sixty begins an analysis of each sense organ and their transparent elements:

Despite a heavy repetition of words here, I think Sayadaw is saying, for example with the eye-transparent element awareness, just to look at an object and notice the way that color or features impinge on the eye.  However, to make it more complicated, he says to notice first the four elements in the eye itself, and discern their transparent element.  Then look at a color some distance from the eye and note its contact.

Likewise with body, ear, nose and tongue.

159

On Page One Fifty nine,  Sayadaw concludes the study of Rupa-kalapas with the elements of earth, water, fire, wind, color, odor, flavor, nutritive essence, life faculty, and sex-materiality (male/female characteristics).  Also they have been seen in transparent and opaque forms.

Here is another interesting note on 'transparent' by Sayadaw from here:

As you continue to develop concentration based upon the

four elements, and begin to approach access concentration

(upacàra-samàdhi),

you will see different kinds of light. For

some meditators the light begins as a smoke-like grey. If you

continue to discern the four elements in this grey light, it will

become whiter like cotton wool, and then bright white, like

clouds. At this point, your whole body will appear as a white

form. You should continue to concentrate on discerning the four

elements in the white form, and you will find it becomes trans

-

parent like a block of ice or glass.

This transparent materiality is the five sensitivities

(pasàda)

and these we call ‘transparent-elements’. Of these five transparent-

elements, the body transparent-element

(kàya-pasàda)

is found

throughout the body. When at this stage the body transparent-

element, eye transparent-element, ear transparentelement, nose

transparent-element, and tongue transparent-element are seen

as a transparent lump or block. This is because you have not yet

removed the three kinds of compactness

(ghana).

If you continue to discern the four elements in that transparent

 lump or block, you will find that it sparkles and emits light.

When you can concentrate on this light continuously at least

half an hour, you have reached access concentration. With that

light try to discern the space-element in that transparent form,

by looking for small spaces in it. You will find that the trans

-

parent form breaks down into small particles which are called

råpa kalàpas. Having reached this stage, which is purification of

mind

(citta-visuddhi),

you can proceed to develop purification

of view

(diññhi-visuddhi),

by analysing these råpa kalàpas

And so looking up Pasada, I find translations as transparency and confident faith (probably two different usages).

Life Day

On Page One Fifty eight, Sayadaw discusses how to see the Life-faculty and Sex-element.  Here, he suggests using the eye alone to find the life faculty within its other features (fire, wind, etc.).  While looking up a definition for the life force (Jivitindrya), I came upon this fascinating site: 

We know that we are alive so something is experienced by our consciousness that we can call the Life Force. It is not a magic elixir or spiritual essence. It is a drive to survive. Yes, that is precisely what it is and nothing more. But that force for survival is more elegant than you might suppose. All living creatures possess it, from the simplest plant form to the most complex organism.

In Abhidhamma texts, it is called JIVITINDRIYA, which stems from the pali words “jivita” which is life and “indriya” which is a controlling faculty or principle. It is this Jivitindriya that infuses life into all volition (cetana).
It is twofold, for it includes material life (Rupa-Jivitindriya) and the mental or psychological concomitants (Nama-Jivitindriya). Clearly they are not independent but work together for, as the Abhidamma declares, “Just as a boatman depends upon the boat, even so Jivitindriya depends upon the mind and matter, and that mind and matter depend upon Jivitindriya. 

Sayadaw goes on to suggest wiggling one's finger and noting the consciousness that wants to wiggle the finger. I got a little lost on this page, it seems very short for noticing the life force, not sure about the instructions, but then, I'm in mostly a theoretical mode. 

How It Grows

One Fifty-seven discusses the eighth element, 'nutritive essence'.  It is produced by karma, consciousness, temperature, and nutriment itself.  One can look at any rupa-kalapa and see how it multiplies forth again and again.

From a commentary on the Abhidharma: 

. The “Atthasalini” (II, Book II, Ch III, 330) explains that there is foodstuff, the substance which is swallowed (kabalinkaro aharo, literally, morsel-made food), and the “nutritive essence” (oja). The foodstuff which is swallowed fills the stomach so that one does not grow hungry. The nutritive essence which is in food preserves beings, keeps them alive. The nutritive essence in gross foodstuff is weak, and in subtle foodstuff it is strong. After eating coarse grain one becomes hungry after a brief interval. But when one has taken ghee (butter) one does not want to eat for a long time (Atthasalini, 331). The “Atthasalini” (332) gives the following definition of nutriment (See also Visuddhimagga XIV, 70.):

As to its characteristic, etc., solid food has the characteristic of nutritive essence, the function of fetching matter (to the eater), of sustaining matter as its manifestation, of substance to be swallowed as proximate cause.

Flav

How to see flavor is discussed on page One Fifty Six, and like smell, is tied to the sense organ.  One uses the tongue, even the saliva on the tongue, to begin to notice the instances of the object of taste.

See N Smell

On Page One Fifty Five,  Sayadaw explains that having seen the first four elements in these tiny particles, one can also then see the second four, and on this page, we have color (the object of sight that is found in all rupa-kalapas) and odor (which it is noted is highly dependent on the nose sense and the nose is necessary to discern the properties, even though the mind-door is happening at the same time).