[1090] A phenomenon (dhamma) leading to accumulation (ācayagāmī) is a condition, by way of object condition (ārammaṇa-paccaya), for a phenomenon leading neither to accumulation nor to de-accumulation (nevācayagāmi-nāpacayagāmī):
An Arahant reviews the defilements (kilesa) that have been abandoned; he knows the defilements formerly indulged in.
He sees with insight the aggregates (khandha) leading to accumulation as impermanent, as suffering (dukkha), as non-self (anattā).
By the knowledge encompassing the minds of others (cetopariya-ñāṇa) he knows the mind (citta) of one possessing a mind leading to accumulation.
Trainees (sekkha) or worldlings (puthujjana) see with insight the aggregates leading to accumulation as impermanent, as suffering, as non-self.
When the wholesome (kusala) has ceased, the resultant (vipāka) arises as registration (tadārammaṇa).
One relishes and delights in the aggregates leading to accumulation; with that as object, lust (rāga) arises, grief (domanassa) arises.
When the unwholesome (akusala) has ceased, the resultant arises as registration.
The wholesome of the sphere of infinity of space (ākāsānañcāyatana) is a condition, by way of object condition, for the resultant and the functional (kiriya) of the sphere of infinity of consciousness (viññāṇañcāyatana). The wholesome of the sphere of nothingness (ākiñcaññāyatana) is a condition, by way of object condition, for the resultant and the functional of the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
The aggregates leading to accumulation are a condition, by way of object condition, for the knowledge (ñāṇa) encompassing 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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.