[1677] A phenomenon (dhamma) that is undefiled but subject to defilement (asaṅkiliṭṭha-saṅkilesika) is a condition for a phenomenon that is undefiled but subject to defilement by way of object condition (ārammaṇa-paccaya).
Having given a gift (dāna), having undertaken virtue (sīla), having performed the uposatha observance, one reviews it; one reviews deeds well practiced in the past; having emerged from jhāna, one reviews the jhāna.
Noble ones review change-of-lineage (gotrabhū); they review cleansing (vodāna); they contemplate the eye with insight as impermanent, as suffering (dukkha), as non-self; the ear … the nose, the tongue, the body, forms, sounds, odours, tastes, tangibles, the base (vatthu) … they contemplate the aggregates (khandhā) that are undefiled but subject to defilement with insight as impermanent, as suffering, as non-self; they see form with the divine eye (dibba-cakkhu); they hear sound with the divine ear element (dibbā sotadhātu); by the knowledge (ñāṇa) encompassing the minds of others (cetopariya-ñāṇa) they know the mind (citta) of one who possesses a mind that is undefiled but subject to defilement.
The sphere of the infinity of space (ākāsānañcāyatana) is a condition for the sphere of the infinity of consciousness (viññāṇañcāyatana), and the sphere of nothingness (ākiñcaññāyatana) for the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana), by way of object condition. The form base (rūpāyatana) is a condition for eye-consciousness (cakkhu-viññāṇa) by way of object condition … the tangible base (phoṭṭhabbāyatana) is a condition for body-consciousness (kāya-viññāṇa) by way of object condition.
The aggregates that are undefiled but subject to defilement are a condition for the knowledge of the kinds of psychic power (iddhividha-ñāṇa), for the knowledge encompassing the minds of others, for the knowledge of the recollection of past lives (pubbenivāsānussati-ñāṇa), for the knowledge of faring according to kamma (yathākammūpaga-ñāṇa), for the knowledge of the future (anāgataṃsa-ñāṇa), and for adverting (āvajjanā), by way of object condition.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.