[1485] A phenomenon (dhamma) that is not clung-to but subject to clinging (anupādinnupādāniya) is a condition, by object condition (ārammaṇa-paccaya), for a phenomenon that is not clung-to but subject to clinging.
Having given a gift (dāna), undertaken virtue (sīla), and performed the uposatha observance (uposathakamma), one reviews it; one reviews what was formerly well practised; having emerged from jhāna, one reviews the jhāna.
Noble ones (ariyā) review change-of-lineage (gotrabhū); they review cleansing (vodāna); noble ones review the defilements (kilesa) that have been abandoned; they review the defilements that have been suppressed; they know the defilements formerly indulged in. They contemplate with insight forms (rūpa) that are not clung-to but subject to clinging … sounds, odours, tastes, tangibles … aggregates (khandhā) that are not clung-to but subject to clinging as impermanent (anicca), as suffering (dukkha), as non-self (anattā); they relish and delight in them; taking that as object, lust (rāga) arises, grief (domanassa) arises. With the divine eye (dibbacakkhu) they see form that is not clung-to but subject to clinging; with the divine ear element (dibbā sotadhātu) they hear sound; with the knowledge (ñāṇa) penetrating the minds of others (cetopariya-ñāṇa) they know the mind (citta) of one endowed with a mind that is not clung-to but subject to clinging.
The sphere of the infinity of space (ākāsānañcāyatana) is a condition, by object condition, for the sphere of the infinity of consciousness (viññāṇañcāyatana); the sphere of nothingness (ākiñcaññāyatana) is a condition, by object condition, for the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatana). Aggregates that are not clung-to but subject to clinging are a condition, by object condition, for the knowledge of the modes of psychic power (iddhividha-ñāṇa), for the knowledge penetrating the minds of others, for the knowledge of the recollection of past lives (pubbenivāsānussati-ñāṇa), for the knowledge of beings faring according to their kamma (yathākammūpaga-ñāṇa), for the knowledge of the future (anāgataṃsa-ñāṇa), and for adverting (āvajjana).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.