[132] Sixteen elements (dhātu) are indeterminate (abyākata); two elements may be wholesome (kusala), may be unwholesome (akusala), may be indeterminate. Ten elements cannot be said to be either associated with pleasant feeling (sukhā vedanā), or associated with painful feeling (dukkhā vedanā), or associated with neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā); five elements are associated with neither-painful-nor-pleasant feeling; the body-consciousness element (kāyaviññāṇadhātu) may be associated with pleasant feeling, may be associated with painful feeling; the mind-consciousness element (manoviññāṇadhātu) may be associated with pleasant feeling, may be associated with painful feeling, may be associated with neither-painful-nor-pleasant feeling; the dhamma element (dhammadhātu) 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 cannot be said to be either associated with pleasant feeling, or associated with painful feeling, or associated with neither-painful-nor-pleasant feeling. Ten elements are neither resultants nor productive of resultants (nevavipākanavipākadhammadhammā); five elements are resultants (vipāka); the mind element (manodhātu) may be a resultant, may be neither a resultant nor productive of resultants; two elements may be resultants, may be productive of resultants (vipākadhammadhammā), may be neither resultants nor productive of resultants. Ten elements are clung-to and subject to clinging (upādinnupādāniya); the sound element (saddadhātu) is not clung-to but subject to clinging (anupādinnupādāniya); five elements may be clung-to and subject to clinging, may be not clung-to but subject to clinging; two elements 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 (anupādinna-anupādāniya). Sixteen elements are undefiled but subject to defilement (asaṅkiliṭṭhasaṅkilesika); two elements may be defiled and subject to defilement, may be undefiled but subject to defilement, may be undefiled and not subject to defilement. Fifteen elements are without thought-conception and without discursive thought (avitakka-avicāra); the mind element is with thought-conception and with discursive thought (savitakka-savicāra); the mind-consciousness element may be with thought-conception and with discursive thought, may be without thought-conception and with mere discursive thought (avitakka-vicāramatta), may be without thought-conception and without discursive thought; the dhamma element may be with thought-conception and with discursive thought, may be without thought-conception and with mere discursive thought, may be without thought-conception and without discursive thought, and may be such that it cannot be said to be either with thought-conception and with discursive thought, or without thought-conception and with mere discursive thought, or without thought-conception and without discursive thought. Ten elements cannot be said to be either accompanied by rapture (pīti), or accompanied by pleasure (sukha), or accompanied by equanimity (upekkhā); five elements are accompanied by equanimity; the body-consciousness element is not accompanied by rapture, may be accompanied by pleasure, is not accompanied by equanimity, and may be such that it cannot be said to be accompanied by pleasure; two elements may be accompanied by rapture, may be accompanied by pleasure, may be accompanied by equanimity, and may be such that they cannot be said to be either accompanied by rapture, or accompanied by pleasure, or accompanied by equanimity. Sixteen elements are to be abandoned neither by seeing (dassana) nor by development (bhāvanā); two elements may be to be abandoned by seeing, may be to be abandoned by development, may be to be abandoned neither by seeing nor by development. Sixteen elements do not have roots to be abandoned either by seeing or by development; two elements may have roots to be abandoned by seeing, may have roots to be abandoned by development, may not have roots to be abandoned either by seeing or by development. Sixteen elements lead neither to accumulation nor to dispersal (nevācayagāmināpacayagāmī); two elements may lead to accumulation (ācayagāmī), may lead to dispersal (apacayagāmī), may lead neither to accumulation nor to dispersal. Sixteen elements are neither of the trainee nor of one beyond training (nevasekkhanāsekkha); two elements may be of the trainee (sekkha), may be of one beyond training (asekkha), may be neither of the trainee nor of one beyond training. Sixteen elements are limited (paritta); two elements may be limited, may be exalted (mahaggata), may be measureless (appamāṇa). Ten elements are without an object (anārammaṇa); six elements have limited objects (parittārammaṇa); two elements may have limited objects, may have exalted objects, may have measureless objects, and may be such that they cannot be said either to have limited objects, or to have exalted objects, or to have measureless objects. Sixteen elements are medium (majjhima); two elements may be inferior (hīna), may be medium, may be superior (paṇīta). Sixteen elements are not fixed (aniyata); two elements may be fixed in wrongness (micchattaniyata), may be fixed in rightness (sammattaniyata), may be not fixed. Ten elements are without an object; six elements cannot be said either to have the path (magga) as object, or to have the path as root, or to have the path as predominant factor; two elements may have the path as object, may have the path as root, may have the path as predominant factor, and may be such that they cannot be said either to have the path as object, or to have the path as root, or to have the path as predominant factor. Ten elements may be arisen (uppanna), may be bound to arise (uppādin); they cannot be said to be not arisen (anuppanna). The sound element may be arisen, may be not arisen; it cannot be said to be bound to arise. Six elements may be arisen, may be not arisen, may be bound to arise; the dhamma element may be arisen, may be not arisen, may be bound to arise, and may be such that it cannot be said to be either arisen, or not arisen, or bound to arise. Seventeen elements may be past, may be future, may be present; the dhamma element may be past, may be future, may be present, and may be such that it cannot be said to be either past, or future, or present. Ten elements are without an object; six elements have present objects; two elements may have past objects, may have future objects, may have present objects, and may be such that they cannot be said either to have past objects, or to have future objects, or to have present objects. [The eighteen elements] may be internal (ajjhatta), may be external (bahiddhā), may be both internal and external (ajjhattabahiddhā). Ten elements are without an object; six elements may have internal objects, may have external objects, may have both internal and external objects; two elements may have internal objects, may have external objects, may have both internal and external objects, and may be such that they cannot be said either to have internal objects, or to have external objects, or to have both internal and external objects. The form element (rūpadhātu) is visible and impinging (sanidassana-sappaṭigha); nine elements are invisible but impinging (anidassana-sappaṭigha); eight elements are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.