[1115] Of the five aggregates (khandha), how many are clung-to and subject to clinging (upādinnupādāniya), how many are not clung-to but subject to clinging (anupādinnupādāniya), how many are neither clung-to nor subject to clinging (anupādinna-anupādāniya)? … Of the seven minds (citta), how many are clung-to and subject to clinging, how many are not clung-to but subject to clinging, how many are neither clung-to nor subject to clinging?
The form aggregate (rūpakkhandha) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging. Four aggregates may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
Five sense bases (āyatana) are clung-to and subject to clinging. The sound base is not clung-to but subject to clinging. Four sense bases may be clung-to and subject to clinging; they may be not clung-to but subject to clinging. Two sense bases may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
Ten elements (dhātu) are clung-to and subject to clinging. The sound element is not clung-to but subject to clinging. Five elements may be clung-to and subject to clinging; they may be not clung-to but subject to clinging. Two elements may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
The truth of origin (samudayasacca) is not clung-to but subject to clinging. Two truths are neither clung-to nor subject to clinging. The truth of suffering (dukkhasacca) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging.
Nine faculties (indriya) are clung-to and subject to clinging. The grief faculty (domanassindriya) is not clung-to but subject to clinging. Three faculties are neither clung-to nor subject to clinging. Nine faculties may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
The three unwholesome roots (akusalahetu) are not clung-to but subject to clinging. The three wholesome roots (kusalahetu) may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging. The three indeterminate roots (abyākatahetu) may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
Edible food (kabaḷiṅkāra āhāra) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging. Three nutriments (āhāra) may be clung-to and subject to clinging; they may be not clung-to but subject to clinging; they may be neither clung-to nor subject to clinging.
Five contacts (phassa) are clung-to and subject to clinging. Contact of the mind element (manodhātusamphassa) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging. Contact of the mind-consciousness element (manoviññāṇadhātusamphassa) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging; it may be neither clung-to nor subject to clinging.
Five feelings (vedanā), five perceptions (saññā), five volitions (cetanā), five minds are clung-to and subject to clinging. The mind element (manodhātu) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging. The mind-consciousness element (manoviññāṇadhātu) may be clung-to and subject to clinging; it may be not clung-to but subject to clinging; it may be neither clung-to nor subject to clinging.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.