[45] By way of the singlefold: the aggregate of feeling (vedanākkhandha) is associated with contact (phassa). By way of the twofold: as to the aggregate of feeling, there is that which is with root (sahetuka); there is that which is without root (ahetuka). By way of the threefold: as to the aggregate of feeling, there is that which is resultant (vipāka); there is that which is productive of result; there is that which is neither resultant nor productive of result. There is that which is clung-to and subject to clinging; there is that which is not clung-to but subject to clinging; there is that which is not clung-to and not subject to clinging. There is that which is defiled and subject to defilement; there is that which is undefiled but subject to defilement; there is that which is undefiled and not subject to defilement. There is that which is with thought (vitakka) and with examination (vicāra); there is that which is without thought and with examination only; there is that which is without thought and without examination. There is that which is to be abandoned by seeing (dassana); there is that which is to be abandoned by development (bhāvanā); there is that which is to be abandoned neither by seeing nor by development. There is that with a root to be abandoned by seeing; there is that with a root to be abandoned by development; there is that with a root to be abandoned neither by seeing nor by development. There is that which leads to accumulation; there is that which leads to diminution; there is that which leads neither to accumulation nor to diminution. There is that which is of one in training (sekkha); there is that which is of one beyond training (asekkha); there is that which is neither of one in training nor of one beyond training. There is that which is limited (paritta); there is that which is exalted (mahaggata); there is that which is measureless (appamāṇa). There is that which has a limited object; there is that which has an exalted object; there is that which has a measureless object. There is that which is inferior; there is that which is middling; there is that which is superior. There is that which is fixed in wrongness; there is that which is fixed in rightness; there is that which is not fixed. There is that which has the path (magga) as its object; there is that which has the path as its root; there is that which has the path as its predominant factor. There is that which is arisen; there is that which is not arisen; there is that which is bound to arise. There is that which is past; there is that which is future; there is that which is present. There is that which has a past object; there is that which has a future object; there is that which has a present object. There is that which is internal; there is that which is external; there is that which is internal-and-external. There is that which has an internal object; there is that which has an external object; there is that which has an internal-and-external object. … Thus by way of the tenfold is the aggregate of feeling.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.