[344] A phenomenon (dhamma) that is a taint (āsava) is a condition (paccaya), by object condition (ārammaṇa-paccaya), for a phenomenon that is a taint: taking the taints as object, taints arise.
A phenomenon that is a taint is a condition, by object condition, for a phenomenon that is not a taint: taking the taints as object, aggregates (khandhā) that are not taints arise.
A phenomenon that is a taint is a condition, by object condition, for a phenomenon that is a taint and for a phenomenon that is not a taint: taking the taints as object, taints and the associated (sampayuttaka) aggregates arise.
A phenomenon that is not a taint is a condition, by object condition, for a phenomenon that is not a taint: giving (dāna) … virtue (sīla) … the uposatha observance (uposathakamma) … from jhāna … The noble ones, having emerged from the path (magga), review the path; they review the fruit (phala); they review Nibbāna. Nibbāna is a condition, by object condition, for change-of-lineage (gotrabhū), for cleansing (vodāna), for the path, for the fruit, and for adverting (āvajjana). The noble ones [review] the abandoned defilements (kilesa) that are not taints … the suppressed defilements … they know the defilements that formerly occurred habitually. [One contemplates] the eye (cakkhu) … the base (vatthu) … the aggregates that are not taints as impermanent …; grief (domanassa) arises. One sees a form with the divine eye; one hears a sound with the divine ear element (dibbasotadhātu). Through the knowledge of penetrating the minds of others (cetopariyañāṇa), one knows the mind of a person possessed of a mind that is not a taint. The sphere of infinity of space (ākāsānañcāyatana) [is a condition] for the sphere of infinity of consciousness (viññāṇañcāyatana), the sphere of nothingness (ākiñcaññāyatana) for the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana), the form base (rūpāyatana) for eye-consciousness, the tangible-object base (phoṭṭhabbāyatana) for body-consciousness. Aggregates that are not taints are a condition, by object condition, for the knowledge of supernormal powers (iddhividha-ñāṇa), for the knowledge of penetrating the minds of others, for the knowledge of 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.
A phenomenon that is not a taint is a condition, by object condition, for a phenomenon that is a taint: having given a gift, one relishes and delights in it; taking that as object, taints arise. Virtue … the uposatha observance … jhāna … the eye … the base … one relishes and delights in the aggregates that are not taints; taking that as object, taints arise.
A phenomenon that is not a taint is a condition, by object condition, for a phenomenon that is a taint and for a phenomenon that is not a taint: giving … (the second round) one relishes and delights in the aggregates that are not taints; taking that as object, taints and the associated aggregates arise.
A phenomenon that is a taint and a phenomenon that is not a taint are a condition, by object condition, for a phenomenon that is a taint: taking the taints and the associated aggregates as object, taints arise.
A phenomenon that is a taint and a phenomenon that is not a taint are a condition, by object condition, for a phenomenon that is not a taint: taking the taints and the associated aggregates as object, aggregates that are not taints arise.
A phenomenon that is a taint and a phenomenon that is not a taint are a condition, by object condition, for a phenomenon that is a taint and for a phenomenon that is not a taint: taking the taints and the associated aggregates as object, taints and the associated aggregates arise.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.