[1108] Of the five aggregates (khandha), how many are to be directly known (abhiññeyya), how many to be fully understood (pariññeyya), how many to be abandoned (pahātabba), how many to be developed (bhāvetabba), how many to be realized (sacchikātabba), how many not to be abandoned, not to be developed, not to be realized? … Of the seven minds (citta), how many are to be directly known, how many to be fully understood, how many to be abandoned, how many to be developed, how many to be realized, how many not to be abandoned, not to be developed, not to be realized?
The aggregate of form (rūpakkhandha) is to be directly known, to be fully understood; it is not to be abandoned, not to be developed, not to be realized. Four aggregates are to be directly known, to be fully understood; they are sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
Ten sense bases (āyatana) are to be directly known, to be fully understood; they are not to be abandoned, not to be developed, not to be realized. Two sense bases are to be directly known, to be fully understood; they are sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
Sixteen elements (dhātu) are to be directly known, to be fully understood; they are not to be abandoned, not to be developed, not to be realized. Two elements are to be directly known, to be fully understood; they are sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
The truth of origin (samudayasacca) is to be directly known, to be fully understood, to be abandoned; it is not to be developed, not to be realized. The truth of the path (maggasacca) is to be directly known, to be fully understood; it is not to be abandoned; it is to be developed; it is not to be realized. The truth of cessation (nirodhasacca) is to be directly known, to be fully understood; it is not to be abandoned, not to be developed; it is to be realized. The truth of suffering (dukkhasacca) is to be directly known, to be fully understood; it is sometimes to be abandoned, not to be developed, not to be realized, sometimes not to be abandoned.
Nine faculties (indriya) are to be directly known, to be fully understood; they are not to be abandoned, not to be developed, not to be realized. The grief faculty (domanassindriya) is to be directly known, to be fully understood, to be abandoned; it is not to be developed, not to be realized. The 'I shall come to know the unknown' faculty (anaññātaññassāmītindriya) is to be directly known, to be fully understood; it is not to be abandoned; it is to be developed; it is not to be realized. The perfect-knowledge faculty (aññindriya) is to be directly known, to be fully understood; it is not to be abandoned; it is sometimes to be developed, sometimes to be realized. The perfect-knower faculty (aññātāvindriya) is to be directly known, to be fully understood; it is not to be abandoned, not to be developed; it is to be realized. Three faculties are to be directly known, to be fully understood; they are not to be abandoned; they are sometimes to be developed, sometimes to be realized, sometimes not to be developed, not to be realized. Six faculties are to be directly known, to be fully understood; they are sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
The three unwholesome roots (akusala-hetu) are to be directly known, to be fully understood, to be abandoned; they are not to be developed, not to be realized. The three wholesome roots (kusala-hetu) are to be directly known, to be fully understood; they are not to be abandoned; they are sometimes to be developed, not to be realized, sometimes not to be developed. The three indeterminate roots (abyākata-hetu) are to be directly known, to be fully understood; they are not to be abandoned, not to be developed; they are sometimes to be realized, sometimes not to be realized.
Edible food (kabaḷīkāra āhāra) is to be directly known, to be fully understood; it is not to be abandoned, not to be developed, not to be realized. Three nutriments (āhāra) are to be directly known, to be fully understood; they are sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
Six contacts (phassa) are to be directly known, to be fully understood; they are not to be abandoned, not to be developed, not to be realized. Contact of the mind-consciousness element (manoviññāṇadhātu-samphassa) is to be directly known, to be fully understood; it is sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
Six feelings (vedanā), six perceptions (saññā), six volitions (cetanā), six minds are to be directly known, to be fully understood; they are not to be abandoned, not to be developed, not to be realized. The mind-consciousness element (manoviññāṇadhātu) is to be directly known, to be fully understood; it is sometimes to be abandoned, sometimes to be developed, sometimes to be realized, sometimes not to be abandoned, not to be developed, not to be realized.
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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.