[795] The base of knowledge (ñāṇavatthu) by way of one:
The five consciousnesses (viññāṇa) are not roots (hetu), are rootless (ahetuka), are dissociated from roots, are with conditions, are conditioned (saṅkhata), are immaterial (arūpa), are mundane (lokiya), are subject to taints (sāsava), are subject to fetters (saññojaniya), are subject to ties (ganthaniya), are subject to floods (oghaniya), are subject to bonds (yoganiya), are subject to hindrances (nīvaraṇiya), are misapprehended (parāmaṭṭha), are subject to clinging (upādāniya), are subject to defilement (saṅkilesika), are indeterminate (abyākata), have objects (sārammaṇa), are not mental factors (acetasika), are resultants (vipāka), are clung-to and subject to clinging (upādinnupādāniya), are undefiled yet subject to defilement, are not accompanied by initial application (vitakka) and sustained application (vicāra), are not without initial application and with sustained application only, are without initial application and without sustained application, are not accompanied by rapture (pīti), are to be abandoned neither by seeing nor by development, have roots to be abandoned neither by seeing nor by development, are neither leading to accumulation nor leading to diminution, are neither of the trainee nor of the one beyond training, are limited (paritta), are of the sense sphere (kāmāvacara), are not of the form sphere, are not of the formless sphere, are included (pariyāpanna), are not unincluded, are not fixed (aniyata), are not leading out (aniyyānika), when arisen are cognizable by mind-consciousness (manoviññāṇa), are impermanent (anicca), are overcome by aging (jarā).
The five consciousnesses have arisen bases (vatthu) and arisen objects (ārammaṇa); have pre-arisen bases and pre-arisen objects; have internal bases and external objects; have undisintegrated bases and undisintegrated objects; have different bases and different objects. They do not experience one another's resort and domain (gocara-visaya); they do not arise without advertence (samannāhāra); they do not arise without attention (manasikāra); they do not arise without intermixture; they do not arise neither before nor after [one another]; they do not arise in immediate succession to one another. The five consciousnesses are without ideation (anābhoga). With the five consciousnesses one does not cognize any phenomenon (dhamma) whatsoever, apart from the mere impact [of an object] (abhinipātamatta); even immediately following the five consciousnesses one does not cognize any phenomenon. With the five consciousnesses one does not assume any posture (iriyāpatha); even immediately following the five consciousnesses one does not assume any posture. With the five consciousnesses one does not initiate bodily action or verbal action; even immediately following the five consciousnesses one does not initiate bodily action or verbal action. With the five consciousnesses one does not undertake any wholesome or unwholesome phenomenon; even immediately following the five consciousnesses one does not undertake any wholesome or unwholesome phenomenon. With the five consciousnesses one neither attains [an attainment] nor emerges [from it]; even immediately following the five consciousnesses one neither attains [an attainment] nor emerges [from it]. With the five consciousnesses one neither passes away nor is reborn; even immediately following the five consciousnesses one neither passes away nor is reborn. With the five consciousnesses one neither sleeps, nor awakens, nor sees a dream; even immediately following the five consciousnesses one neither sleeps, nor awakens, nor sees a dream. Wisdom (paññā) is the elucidation of the matter as it really is. Thus is the base of knowledge by way of one.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.