[243] Ten faculties (indriya) are indeterminate (abyākata). The grief faculty (domanassindriya) is unwholesome (akusala). The 'I shall come to know the unknown' faculty (anaññātaññassāmītindriya) is wholesome (kusala). Four faculties are sometimes wholesome, sometimes indeterminate. Six faculties are sometimes wholesome, sometimes unwholesome, sometimes indeterminate. Twelve faculties should not be said to be associated with pleasant feeling (vedanā), 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 sometimes should not be said to be associated with pleasant feeling, nor associated with painful feeling, nor associated with neither-painful-nor-pleasant feeling. Seven faculties are neither resultants (vipāka) nor productive of resultants (vipākadhammadhamma). Three faculties are resultants. Two faculties are productive of resultants. The perfect-knowledge faculty (aññindriya) is sometimes a resultant, sometimes productive of resultants. Nine faculties are sometimes resultants, sometimes productive of resultants, sometimes neither resultants nor productive of resultants. Nine faculties are clung-to and subject to clinging (upādinnupādāniya). The grief faculty is not clung-to but subject to clinging. Three faculties are not clung-to and not subject to clinging. Nine faculties are sometimes clung-to and subject to clinging, sometimes not clung-to but subject to clinging, sometimes not clung-to and not subject to clinging. Nine faculties are undefiled but subject to defilement (asaṅkiliṭṭha-saṅkilesika). The grief faculty is defiled and subject to defilement. Three faculties are undefiled and not subject to defilement. Three faculties are sometimes undefiled but subject to defilement, sometimes undefiled and not subject to defilement. Six faculties are sometimes defiled and subject to defilement, sometimes undefiled but subject to defilement, sometimes undefiled and not subject to defilement. Nine faculties are without thought-conception (vitakka) and without discursive thought (vicāra). The grief faculty is with thought-conception and discursive thought. The equanimity faculty (upekkhindriya) is sometimes with thought-conception and discursive thought, sometimes without thought-conception and without discursive thought. Eleven faculties are sometimes with thought-conception and discursive thought, sometimes without thought-conception and with discursive thought only, sometimes without thought-conception and without discursive thought. Eleven faculties should not be said to be accompanied by rapture (pīti), nor accompanied by pleasure (sukha), nor accompanied by equanimity (upekkhā). The joy faculty (somanassindriya) is sometimes accompanied by rapture, is not accompanied by pleasure, is not accompanied by equanimity, and sometimes should not be said to be accompanied by rapture. Six faculties are sometimes accompanied by rapture, sometimes accompanied by pleasure, sometimes accompanied by equanimity. Four faculties are sometimes accompanied by rapture, sometimes accompanied by pleasure, sometimes accompanied by equanimity, and sometimes should not be said to be accompanied by rapture, nor accompanied by pleasure, nor accompanied by equanimity. Fifteen faculties are to be abandoned neither by seeing (dassana) nor by development (bhāvanā). The grief faculty is sometimes to be abandoned by seeing, sometimes to be abandoned by development. Six faculties are sometimes to be abandoned by seeing, sometimes to be abandoned by development, sometimes to be abandoned neither by seeing nor by development. Fifteen faculties do not have roots (hetu) to be abandoned either by seeing or by development. The grief faculty sometimes has roots to be abandoned by seeing, sometimes has roots to be abandoned by development. Six faculties sometimes have roots to be abandoned by seeing, sometimes have roots to be abandoned by development, sometimes do not have roots to be abandoned either by seeing or by development. Ten faculties lead neither to accumulation (ācayagāmī) nor to dispersal (apacayagāmī). The grief faculty leads to accumulation. The 'I shall come to know the unknown' faculty leads to dispersal. The perfect-knowledge faculty sometimes leads to dispersal, sometimes leads neither to accumulation nor to dispersal. Nine faculties sometimes lead to accumulation, sometimes lead to dispersal, sometimes lead neither to accumulation nor to dispersal. Ten faculties are neither of the trainee (sekkha) nor of the one beyond training (asekkha). Two faculties are of the trainee. The perfect-knower faculty (aññātāvindriya) is of the one beyond training. Nine faculties are sometimes of the trainee, sometimes of the one beyond training, sometimes neither of the trainee nor of the one beyond training. Ten faculties are limited (paritta). Three faculties are measureless (appamāṇa). Nine faculties are sometimes limited, sometimes exalted (mahaggata), sometimes measureless. Seven faculties are without object (anārammaṇa). Two faculties have limited objects. Three faculties have measureless objects. The grief faculty sometimes has a limited object, sometimes has an exalted object, does not have a measureless object, and sometimes should not be said to have a limited object, nor an exalted object. Nine faculties sometimes have limited objects, sometimes exalted objects, sometimes measureless objects, and sometimes should not be said to have limited objects, nor exalted objects, nor measureless objects. Nine faculties are middling (majjhima). The grief faculty is inferior (hīna). Three faculties are superior (paṇīta). Three faculties are sometimes middling, sometimes superior. Six faculties are sometimes inferior, sometimes middling, sometimes superior. Ten faculties are not fixed (aniyata). The 'I shall come to know the unknown' faculty is fixed in rightness (sammattaniyata). Four faculties are sometimes fixed in rightness, sometimes not fixed. The grief faculty is sometimes fixed in wrongness (micchattaniyata), sometimes not fixed. Six faculties are sometimes fixed in wrongness, sometimes fixed in rightness, sometimes not fixed. Seven faculties are without object. Four faculties should not be said to have the path (magga) as object (maggārammaṇa), nor to have the path as root (maggahetuka), nor to have the path as predominant factor (maggādhipati). The 'I shall come to know the unknown' faculty does not have the path as object; it sometimes has the path as root, sometimes has the path as predominant factor, and sometimes should not be said to have the path as root, nor to have the path as predominant factor. The perfect-knowledge faculty does not have the path as object; it sometimes has the path as root, sometimes has the path as predominant factor, and sometimes should not be said to have the path as root, nor to have the path as predominant factor. Nine faculties sometimes have the path as object, sometimes have the path as root, sometimes have the path as predominant factor, and sometimes should not be said to have the path as object, nor to have the path as root, nor to have the path as predominant factor. Ten faculties are sometimes arisen (uppanna), sometimes bound to arise (uppādī); they should not be said to be unarisen (anuppanna). Two faculties are sometimes arisen, sometimes unarisen; they should not be said to be bound to arise. Ten faculties are sometimes arisen, sometimes unarisen, sometimes bound to arise. They are sometimes past, sometimes future, sometimes present. Seven faculties are without object. Two faculties have present objects. Three faculties should not be said to have past objects, nor future objects, nor present objects. Ten faculties sometimes have past objects, sometimes future objects, sometimes present objects, and sometimes should not be said to have past objects, nor future objects, nor present objects. They are sometimes internal (ajjhatta), sometimes external (bahiddhā), sometimes both internal and external. Seven faculties are without object. Three faculties have external objects. Four faculties sometimes have internal objects, sometimes external objects, sometimes both internal and external objects. Eight faculties sometimes have internal objects, sometimes external objects, sometimes both internal and external objects, and sometimes should not be said to have internal objects, nor external objects, nor both internal and external objects. Five faculties are invisible and impinging (anidassana-sappaṭigha). Seventeen faculties are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.