[1239] A neither-trainee-nor-non-trainee (nevasekkhānāsekkha) phenomenon (dhamma) is a condition for a neither-trainee-nor-non-trainee phenomenon by object condition (ārammaṇa-paccaya).
Having given a gift (dāna), having undertaken virtue (sīla), and having performed the uposatha observance (uposathakamma), one reviews it.
The deeds formerly well done …
Having emerged from jhāna, one reviews the jhāna.
The noble ones (ariyā) review Nibbāna.
Nibbāna is a condition for change-of-lineage (gotrabhū), for cleansing (vodāna), and for adverting (āvajjanā) by object condition.
The noble ones review the defilements (kilesā) that have been abandoned; they review the defilements that have been suppressed; they know the defilements that formerly occurred habitually.
They contemplate with insight the eye (cakkhu) as impermanent (aniccato), as suffering (dukkhato), as not-self (anattato); they relish it and delight in it; with that as object, lust (rāga) arises, grief (domanassa) arises.
The ear … the base (vatthu) … They contemplate with insight the neither-trainee-nor-non-trainee aggregates (khandhā) as impermanent, as suffering, as not-self; they relish them; grief …
With the divine eye (dibbacakkhu), a form (rūpa) … with the divine ear element (dibbā sotadhātu), a sound …
By the knowledge of penetration of others' minds (cetopariya-ñāṇa), one knows the mind (citta) of one possessing a neither-trainee-nor-non-trainee mind.
The base of the infinity of space (ākāsānañcāyatana) is a condition for the base of the infinity of consciousness (viññāṇañcāyatana), and the base of nothingness (ākiñcaññāyatana) for the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana), by object condition.
The form base (rūpāyatana) is a condition for eye-consciousness (cakkhu-viññāṇa), and the tangible-object base (phoṭṭhabbāyatana) for body-consciousness (kāya-viññāṇa).
The neither-trainee-nor-non-trainee aggregates are a condition for the knowledge of supernormal power (iddhividha-ñāṇa), for the knowledge of penetration of others' minds, 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, by object condition.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.