[595] A hindrance phenomenon (nīvaraṇo dhammo) is a condition for a hindrance phenomenon by object condition (ārammaṇa-paccaya):
Taking hindrances as object (ārabbha), hindrances arise.
The root should be asked.
Taking hindrances as object, aggregates (khandhā) that are not hindrances arise.
The root should be asked.
Taking hindrances as object, hindrances and the associated (sampayuttaka) aggregates arise.
A non-hindrance phenomenon (no-nīvaraṇo dhammo) is a condition for a non-hindrance phenomenon by object condition:
Giving (dāna) … virtue (sīla) … the uposatha observance (uposathakamma) … one reviews that; one relishes and delights in that; taking that as object, wrong view (diṭṭhi) arises, grief (domanassa) arises. What was formerly well practised … Having emerged from jhāna, the jhāna …
The noble ones, having emerged from the path (magga), the path … the fruit (phala) … 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 hindrances; the suppressed defilements …; those formerly indulged in …
The eye … the base (vatthu), the aggregates that are not hindrances, as impermanent … grief arises.
One sees a form with the divine eye (dibbacakkhu); one hears a sound with the divine ear element (dibbā sotadhātu); with the knowledge that encompasses the minds of others (cetopariyañāṇa) one knows the mind (citta) of one who possesses a mind that is not a hindrance.
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 base (phoṭṭhabbāyatana) for body-consciousness (kāyaviññāṇa).
Aggregates that are not hindrances are a condition, by object condition, for the knowledge 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 how beings fare according to their kamma (yathākammūpaga-ñāṇa), for the knowledge of the future (anāgataṃsa-ñāṇa), and for adverting.
A non-hindrance phenomenon is a condition for a hindrance phenomenon by object condition:
Giving … virtue … the uposatha observance … what was formerly well practised … jhāna … the eye … the base … one relishes and delights in the aggregates that are not hindrances; taking that as object, lust (rāga) arises, wrong view …, doubt (vicikicchā) …, restlessness (uddhacca) …, grief arises.
A non-hindrance phenomenon is a condition for a hindrance phenomenon and for a non-hindrance phenomenon by object condition:
Giving … virtue … the uposatha observance … what was formerly well practised … from jhāna … the eye … the base … one relishes and delights in the aggregates that are not hindrances; taking that as object, hindrances and the associated aggregates arise.
A hindrance phenomenon and a non-hindrance phenomenon are a condition for a hindrance phenomenon by object condition: the three (relations) are to be made by way of "taking as object."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.