[2075] An internal phenomenon (ajjhatta dhamma) is a condition for an internal phenomenon by way of object condition (ārammaṇa-paccaya):
Having given a gift, having undertaken virtue (sīla), and having performed the uposatha observance, one reviews it. One reviews [deeds] formerly well practised … Having emerged from jhāna, …
Noble ones (ariyā), having emerged from the path, review the path; they review the fruit (phala); they review the defilements (kilesa) that have been abandoned; they review the defilements that have been suppressed; they know the defilements formerly habitually indulged in.
One contemplates with insight the internal eye … the body, forms … tangible objects, the physical base (vatthu) … the internal aggregates (khandha) as impermanent, as suffering (dukkha), as not-self; one relishes and delights [in them]. With that as object, lust (rāga) … grief (domanassa) arises.
With the divine eye [one sees] a form …; with the divine ear element (dibbā sotadhātu) one hears a sound.
The base of the infinity of space (ākāsānañcāyatana) is a condition for the base of the infinity of consciousness (viññāṇañcāyatana) by way of object condition. The base of nothingness (ākiñcaññāyatana) is a condition for the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) by way of object condition. The form sense base (rūpāyatana) … the tangible-object sense base (phoṭṭhabbāyatana) is a condition for body-consciousness (kāya-viññāṇa) by way of object condition.
Internal aggregates are a condition for the knowledge (ñāṇa) of the modes of supernormal power (iddhividha-ñāṇa), 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), by way of object condition.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.