[102] Ten sense bases (āyatana) are indeterminate (abyākata); two sense bases may be wholesome (kusala), may be unwholesome (akusala), may be indeterminate.
Ten sense bases should not be said to be either associated with pleasant feeling (vedanā), or associated with painful feeling, or associated with neither-painful-nor-pleasant feeling. The mind base (manāyatana) may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling. The dhamma base (dhammāyatana) may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling, and may be such that it should not be said to be either associated with pleasant feeling, or associated with painful feeling, or associated with neither-painful-nor-pleasant feeling.
Ten sense bases are neither results (vipāka) nor productive of results; two sense bases may be results, may be productive of results, may be neither results nor productive of results.
Five sense bases are clung-to and subject to clinging (upādinnupādāniya); the sound base (saddāyatana) is not clung-to but subject to clinging; four sense bases may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be not clung-to and not subject to clinging; two sense bases may be clung-to and subject to clinging, may be not clung-to but subject to clinging, may be not clung-to and not subject to clinging.
Ten sense bases are undefiled but subject to defilement (asaṅkiliṭṭhasaṅkilesika); two sense bases may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement.
Ten sense bases are without initial application and without sustained application (avitakka-avicāra). The mind base may be with initial application and with sustained application (savitakka-savicāra), may be without initial application but with sustained application only (avitakka-vicāramatta), may be without initial application and without sustained application. The dhamma base may be with initial application and with sustained application, may be without initial application but with sustained application only, may be without initial application and without sustained application, and may be such that it should not be said to be either with initial application and with sustained application, or without initial application but with sustained application only, or without initial application and without sustained application.
Ten sense bases should not be said to be either accompanied by rapture (pīti), or accompanied by pleasure, or accompanied by equanimity (upekkhā); two sense bases may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, and may be such that they should not be said to be either accompanied by rapture, or accompanied by pleasure, or accompanied by equanimity.
Ten sense bases are to be abandoned neither by seeing nor by development; two sense bases may be to be abandoned by seeing (dassana), may be to be abandoned by development (bhāvanā), may be to be abandoned neither by seeing nor by development.
Ten sense bases have roots to be abandoned neither by seeing nor by development; two sense bases may have roots to be abandoned by seeing, may have roots to be abandoned by development, may have roots to be abandoned neither by seeing nor by development.
Ten sense bases lead neither to accumulation nor to dispersal; two sense bases may lead to accumulation (ācayagāmī), may lead to dispersal (apacayagāmī), may lead neither to accumulation nor to dispersal.
Ten sense bases are neither of the trainee nor of one beyond training; two sense bases may be of the trainee (sekkha), may be of one beyond training (asekkha), may be neither of the trainee nor of one beyond training.
Ten sense bases are limited (paritta); two sense bases may be limited, may be exalted (mahaggata), may be measureless (appamāṇa).
Ten sense bases are without an object (anārammaṇa); two sense bases may have a limited object, may have an exalted object, may have a measureless object, and may be such that they should not be said either to have a limited object, or to have an exalted object, or to have a measureless object.
Ten sense bases are medium (majjhima); two sense bases may be inferior (hīna), may be medium, may be superior (paṇīta).
Ten sense bases are unfixed (aniyata); two sense bases may be fixed in wrongness (micchattaniyata), may be fixed in rightness (sammattaniyata), may be unfixed.
Ten sense bases are without an object; two sense bases may have the path (magga) as object, may have the path as root, may have the path as predominant, and may be such that they should not be said either to have the path as object, or to have the path as root, or to have the path as predominant.
Five sense bases may be arisen (uppanna), may be bound to arise (uppādī); they should not be said to be not arisen (anuppanna). The sound base may be arisen, may be not arisen; it should not be said to be bound to arise. Five sense bases may be arisen, may be not arisen, may be bound to arise. The dhamma base may be arisen, may be not arisen, may be bound to arise, and may be such that it should not be said to be either arisen, or not arisen, or bound to arise.
Eleven sense bases may be past, may be future, may be present. The dhamma base may be past, may be future, may be present, and may be such that it should not be said to be either past, or future, or present.
Ten sense bases are without an object; two sense bases may have a past object, may have a future object, may have a present object, and may be such that they should not be said either to have a past object, or to have a future object, or to have a present object. [The twelve sense bases] may be internal (ajjhatta), may be external (bahiddhā), may be both internal and external.
Ten sense bases are without an object; two sense bases may have an internal object, may have an external object, may have an object both internal and external, and may be such that they should not be said either to have an internal object, or to have an external object, or to have an object both internal and external.
The form base (rūpāyatana) is visible and impinging (sanidassana-sappaṭigha); nine sense bases are not visible but impinging (anidassana-sappaṭigha); two sense bases are not visible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.