[513] A phenomenon (dhamma) that is a tie (gantha) is a condition, by way of object condition (ārammaṇa-paccaya), for a phenomenon that is a tie:
Taking ties as object (ārabbha), ties arise.
The root should be stated:
Taking ties as object, aggregates (khandha) that are not ties arise.
The root should be stated:
Taking ties as object, ties and the aggregates associated (sampayutta) with them arise.
A phenomenon that is not a tie is a condition, by way of object condition, for a phenomenon that is not a tie:
A gift (dāna) … virtue (sīla) … the uposatha observance (uposathakamma) … one reviews it. One reviews what was formerly well done. Having emerged from jhāna, one reviews the jhāna. The noble ones (ariyā), having emerged from the path (magga), review the path; they review the fruit (phala); they review Nibbāna. Nibbāna is a condition, by way of 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 ties … they review the suppressed defilements; the defilements formerly … The eye … the base (vatthu), the aggregates that are not ties, as impermanent … grief (domanassa) arises. With the divine eye (dibbacakkhu) one sees a form; with the divine ear element (dibbasotadhātu) one hears a sound. By the knowledge that encompasses the minds of others (cetopariyañāṇa) one knows the mind (citta) of one possessed of a mind that is not a tie. 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 ties are a condition, by way of object condition, for the knowledge of the kinds of supernormal power (iddhividha-ñāṇa), for the knowledge that encompasses 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.
A phenomenon that is not a tie is a condition, by way of object condition, for a phenomenon that is a tie:
A gift … virtue … having performed the uposatha observance, one enjoys and delights in it; taking that as object, lust (rāga) arises, wrong view (diṭṭhi) arises, … grief arises. What was formerly well done … Having emerged from jhāna, the jhāna … The eye … the base … one enjoys and delights in the aggregates that are not ties; taking that as object, lust arises … grief arises.
A phenomenon that is not a tie is a condition, by way of object condition, for a phenomenon that is a tie and for a phenomenon that is not a tie:
A gift … virtue … having performed the uposatha observance, one enjoys and delights in it; taking that as object, ties and the aggregates associated with them arise. What was formerly well done … Having emerged from jhāna, the jhāna … The eye … the base … one enjoys and delights in the aggregates that are not ties; taking that as object, ties and the aggregates associated with them arise.
A phenomenon that is a tie and a phenomenon that is not a tie are a condition, by way of object condition, for a phenomenon that is a tie: three [sections] are to be made with "taking as object" (ārabbha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.