[802] "The five consciousnesses (pañca viññāṇā) have arisen bases (vatthu) and arisen objects (ārammaṇa)": they arise when the base has arisen, when the object has arisen.
"They have pre-arisen bases and pre-arisen objects": they arise when the base has arisen before, when the object has arisen before.
"They have internal bases and external objects": the bases of the five consciousnesses are internal; the objects are external.
"They have intact bases and intact objects": they arise when the base is intact, when the object is intact.
"They have different bases and different objects": the base and object of eye-consciousness (cakkhuviññāṇa) are one thing, the base and object of ear-consciousness (sotaviññāṇa) another, the base and object of nose-consciousness (ghānaviññāṇa) another, the base and object of tongue-consciousness (jivhāviññāṇa) another, the base and object of body-consciousness (kāyaviññāṇa) another.
"They do not experience one another's domain and range (gocaravisaya)": ear-consciousness does not experience the domain and range of eye-consciousness, nor does eye-consciousness experience the domain and range of ear-consciousness; nose-consciousness does not experience the domain and range of eye-consciousness, nor does eye-consciousness experience the domain and range of nose-consciousness; tongue-consciousness does not experience the domain and range of eye-consciousness, nor does eye-consciousness experience the domain and range of tongue-consciousness; body-consciousness does not experience the domain and range of eye-consciousness, nor does eye-consciousness experience the domain and range of body-consciousness; of ear-consciousness … of nose-consciousness … of tongue-consciousness … eye-consciousness does not experience the domain and range of body-consciousness, nor does body-consciousness experience the domain and range of eye-consciousness; ear-consciousness does not experience the domain and range of body-consciousness, nor does body-consciousness experience the domain and range of ear-consciousness; nose-consciousness does not experience the domain and range of body-consciousness, nor does body-consciousness experience the domain and range of nose-consciousness; tongue-consciousness does not experience the domain and range of body-consciousness, nor does body-consciousness experience the domain and range of tongue-consciousness.
"They do not arise without bringing to mind (samannāhāra)": they arise for one who is bringing [the object] to mind.
"They do not arise without attention (manasikāra)": they arise for one who is attending.
"They do not arise without interruption (abbokiṇṇa)": they do not arise in succession.
"They do not arise simultaneously (apubbaṃ acarimaṃ, neither before nor after)": they do not arise at a single moment.
"They do not arise in immediate succession (samanantara) to one another": ear-consciousness does not arise in immediate succession to the arising of eye-consciousness, nor does eye-consciousness arise in immediate succession to the arising of ear-consciousness; nose-consciousness does not arise in immediate succession to the arising of eye-consciousness, nor does eye-consciousness arise in immediate succession to the arising of nose-consciousness; tongue-consciousness does not arise in immediate succession to the arising of eye-consciousness, nor does eye-consciousness arise in immediate succession to the arising of tongue-consciousness; body-consciousness does not arise in immediate succession to the arising of eye-consciousness, nor does eye-consciousness arise in immediate succession to the arising of body-consciousness; of ear-consciousness … of nose-consciousness … of tongue-consciousness … eye-consciousness does not arise in immediate succession to the arising of body-consciousness, nor does body-consciousness arise in immediate succession to the arising of eye-consciousness; ear-consciousness does not arise in immediate succession to the arising of body-consciousness, nor does body-consciousness arise in immediate succession to the arising of ear-consciousness; nose-consciousness does not arise in immediate succession to the arising of body-consciousness, nor does body-consciousness arise in immediate succession to the arising of nose-consciousness; tongue-consciousness does not arise in immediate succession to the arising of body-consciousness, nor does body-consciousness arise in immediate succession to the arising of tongue-consciousness.
"The five consciousnesses are without reflection (anābhoga)": for the five consciousnesses there is no adverting (āvajjanā), or reflection (ābhoga), or bringing to mind, or attention.
"By the five consciousnesses one does not cognize any phenomenon (dhamma)": by the five consciousnesses one does not cognize any phenomenon.
"Except for the mere alighting [of the object] (abhinipātamatta)": except for its mere coming into range (āpāthamatta).
"Even in immediate succession to the five consciousnesses one does not cognize any phenomenon": even by the mind element (manodhātu) in immediate succession to the five consciousnesses one does not cognize any phenomenon.
"By the five consciousnesses one does not assume any posture (iriyāpatha)": by the five consciousnesses one does not assume any posture — walking, standing, sitting, or lying down.
"Even in immediate succession to the five consciousnesses one does not assume any posture": even by the mind element in immediate succession to the five consciousnesses one does not assume any posture — walking, standing, sitting, or lying down.
"By the five consciousnesses one does not initiate bodily action (kāyakamma), nor verbal action (vacīkamma)": by the five consciousnesses one does not initiate bodily action or verbal action.
"Even in immediate succession to the five consciousnesses one does not initiate bodily action, nor verbal action": even by the mind element in immediate succession to the five consciousnesses one does not initiate bodily action or verbal action.
"By the five consciousnesses one does not undertake a wholesome or unwholesome phenomenon": by the five consciousnesses one does not undertake a wholesome or unwholesome phenomenon.
"Even in immediate succession to the five consciousnesses one does not undertake a wholesome or unwholesome phenomenon": even by the mind element in immediate succession to the five consciousnesses one does not undertake a wholesome or unwholesome phenomenon.
"By the five consciousnesses one neither enters [an attainment] nor emerges [from it]": by the five consciousnesses one neither enters [an attainment] nor emerges [from it].
"Even in immediate succession to the five consciousnesses one neither enters [an attainment] nor emerges [from it]": even by the mind element in immediate succession to the five consciousnesses one neither enters [an attainment] nor emerges [from it].
"By the five consciousnesses one neither passes away nor is reborn": by the five consciousnesses one neither passes away nor is reborn.
"Even in immediate succession to the five consciousnesses one neither passes away nor is reborn": even by the mind element in immediate succession to the five consciousnesses one neither passes away nor is reborn.
"By the five consciousnesses one neither sleeps, nor wakes, nor sees a dream": by the five consciousnesses one neither sleeps, nor wakes, nor sees a dream.
"Even in immediate succession to the five consciousnesses one neither sleeps, nor wakes, nor sees a dream": even by the mind element in immediate succession to the five consciousnesses one neither sleeps, nor wakes, nor sees a dream.
Thus is the wisdom that elucidates the matter [of the five consciousnesses] as it really is.
Thus is the matter of knowledge (ñāṇavatthu) by way of the onefold [division].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.