[4] Form (rūpa) is to be directly known (abhiññeyya); feeling (vedanā) is to be directly known; perception is to be directly known; volitional formations are to be directly known; consciousness is to be directly known. The eye is to be directly known; the ear is to be directly known; the nose is to be directly known; the tongue is to be directly known; the body is to be directly known; the mind (mano) is to be directly known. Forms are to be directly known; sounds are to be directly known; odours are to be directly known; tastes are to be directly known; tangible objects are to be directly known; mental phenomena (dhammā) are to be directly known. Eye-consciousness is to be directly known; ear-consciousness is to be directly known; nose-consciousness is to be directly known; tongue-consciousness is to be directly known; body-consciousness is to be directly known; mind-consciousness is to be directly known. Eye-contact (cakkhusamphassa) is to be directly known; ear-contact is to be directly known; nose-contact is to be directly known; tongue-contact is to be directly known; body-contact is to be directly known; mind-contact is to be directly known. Feeling born of eye-contact is to be directly known; feeling born of ear-contact is to be directly known; feeling born of nose-contact is to be directly known; feeling born of tongue-contact is to be directly known; feeling born of body-contact is to be directly known; feeling born of mind-contact is to be directly known. Perception of forms is to be directly known; perception of sounds is to be directly known; perception of odours is to be directly known; perception of tastes is to be directly known; perception of tangible objects is to be directly known; perception of mental phenomena is to be directly known. Volition concerning forms (rūpasañcetanā) is to be directly known; volition concerning sounds is to be directly known; volition concerning odours is to be directly known; volition concerning tastes is to be directly known; volition concerning tangible objects is to be directly known; volition concerning mental phenomena is to be directly known. Craving (taṇhā) for forms is to be directly known; craving for sounds is to be directly known; craving for odours is to be directly known; craving for tastes is to be directly known; craving for tangible objects is to be directly known; craving for mental phenomena is to be directly known. Thought concerning forms (rūpavitakka) is to be directly known; thought concerning sounds is to be directly known; thought concerning odours is to be directly known; thought concerning tastes is to be directly known; thought concerning tangible objects is to be directly known; thought concerning mental phenomena is to be directly known. Examination concerning forms (rūpavicāra) is to be directly known; examination concerning sounds is to be directly known; examination concerning odours is to be directly known; examination concerning tastes is to be directly known; examination concerning tangible objects is to be directly known; examination concerning mental phenomena is to be directly known.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.