[429] A phenomenon (dhamma) that is a fetter (saññojana) is a condition for a phenomenon that is a fetter by object condition (ārammaṇa-paccaya):
With reference to fetters, fetters arise.
The root should be made.
With reference to fetters, aggregates (khandhā) that are not fetters arise.
The root should be made.
With reference to fetters, fetters and the associated (sampayutta) aggregates arise.
A phenomenon that is not a fetter (nosaññojana) is a condition for a phenomenon that is not a fetter by object condition:
Having given a gift (dāna), virtue (sīla) … the uposatha observance (uposathakamma) … one reviews it.
One reviews what was formerly well practiced.
Having emerged from jhāna, one reviews the jhāna.
The noble ones (ariyā), having emerged from the path (magga), review the path; the fruit (phala) …; they review Nibbāna.
Nibbāna [is a condition] for change-of-lineage (gotrabhū), for purification (vodāna), for the path, for the fruit, for adverting (āvajjana).
The noble ones [review] the abandoned defilements (kilesa) that are not fetters … the suppressed defilements … formerly …
The eye … the [heart-]base (vatthu) … the aggregates that are not fetters as impermanent … grief arises.
One sees a form (rūpa) with the divine eye; one hears a sound with the divine ear element (sotadhātu).
With the knowledge of penetrating the minds of others (cetopariyañāṇa), one knows the mind (citta) of one endowed with a mind that is not a fetter.
The sphere of the infinity of space (ākāsānañcāyatana) [is a condition] for the sphere of the 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 (cakkhuviññāṇa); the tangible-object base (phoṭṭhabbāyatana) for body-consciousness (kāyaviññāṇa).
Aggregates that are not fetters are a condition for the knowledge (ñāṇa) of the modes of supernormal power (iddhividha-ñāṇa), for the knowledge of penetrating 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, by object condition.
A phenomenon that is not a fetter is a condition for a phenomenon that is a fetter by object condition:
A gift … virtue … the uposatha observance … formerly … from jhāna … the eye … the [heart-]base … one enjoys and delights in the aggregates that are not fetters; with reference to that [enjoyment], lust (rāga) … grief arises.
A phenomenon that is not a fetter is a condition both for a phenomenon that is a fetter and for a phenomenon that is not a fetter by object condition:
A gift … virtue … the uposatha observance … formerly … from jhāna … the eye … the [heart-]base … one enjoys and delights in the aggregates that are not fetters; with reference to that [enjoyment], fetters and the aggregates associated with fetters arise.
A phenomenon that is a fetter and a phenomenon that is not a fetter are a condition for a phenomenon that is a fetter by object condition:
The three [sections] should be elaborated only by way of "with reference to" (ārabbha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.