[1113] Of the five aggregates (khandha), how many are associated (sampayutta) with pleasant feeling (sukhā vedanā), how many are associated with painful feeling (dukkhā vedanā), how many are associated with neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā)? … Of the seven minds (citta), how many are associated with pleasant feeling, how many are associated with painful feeling, how many are associated with neither-painful-nor-pleasant feeling?
Two aggregates are not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Three aggregates are sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling.
Ten sense bases (āyatana) are not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. The mind base (manāyatana) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling. The dhamma base (dhammāyatana) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling, and is sometimes not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling.
Ten elements (dhātu) are not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Five elements are associated with neither-painful-nor-pleasant feeling. The body-consciousness element (kāyaviññāṇadhātu) is sometimes associated with pleasant feeling, sometimes associated with painful feeling. The mind-consciousness element (manoviññāṇadhātu) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling. The dhamma element (dhammadhātu) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling, and is sometimes not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling.
Two truths (sacca) are sometimes associated with pleasant feeling, sometimes associated with neither-painful-nor-pleasant feeling. The truth of cessation (nirodhasacca) is not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. The truth of suffering (dukkhasacca) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling, and is sometimes not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling.
Twelve faculties (indriya) are not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Six faculties are sometimes associated with pleasant feeling, sometimes associated with neither-painful-nor-pleasant feeling. Three faculties are sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling. The life faculty (jīvitindriya) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling, and is sometimes not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling.
Hatred (dosa) as an unwholesome root (akusalahetu) is associated with painful feeling. Seven roots are sometimes associated with pleasant feeling, sometimes associated with neither-painful-nor-pleasant feeling. Delusion (moha) as an unwholesome root is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling.
Edible food (kabaḷiṅkāra āhāra) is not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Three nutriments (āhāra) are sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling.
Five contacts (phassa) are associated with neither-painful-nor-pleasant feeling. Body-contact (kāyasamphassa) is sometimes associated with pleasant feeling, sometimes associated with painful feeling. The contact of the mind-consciousness element (manoviññāṇadhātusamphassa) is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling.
Seven feelings are not to be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling.
Five perceptions (saññā), five volitions (cetanā), and five minds are associated with neither-painful-nor-pleasant feeling. Body-consciousness (kāyaviññāṇa) is sometimes associated with pleasant feeling, sometimes associated with painful feeling. The mind-consciousness element is sometimes associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.