[46] In one way (ekavidhena), the aggregate of feeling (vedanākkhandha): it is associated with contact (phassa-sampayutta).
In two ways (duvidhena), the aggregate of feeling: there is that which is associated with root (hetu-sampayutta); there is that which is dissociated from root (hetu-vippayutta). There is that which is not a root but with root (na hetu sahetuka); there is that which is not a root and without root (na hetu ahetuka). There is that which is mundane (lokiya); there is that which is supramundane (lokuttara). There is that which is cognizable by some [means] (kenaci viññeyya); there is that which is not cognizable by some [means] (kenaci na viññeyya). There is that which is subject to taints (sāsava); there is that which is not subject to taints (anāsava). There is that which is associated with taints (āsava-sampayutta); there is that which is dissociated from taints (āsava-vippayutta). There is that which is dissociated from taints but subject to taints; there is that which is dissociated from taints and not subject to taints. There is that which is subject to fetters (saññojaniya); there is that which is not subject to fetters (asaññojaniya). There is that which is associated with fetters; there is that which is dissociated from fetters. There is that which is dissociated from fetters but subject to fetters; there is that which is dissociated from fetters and not subject to fetters. There is that which is subject to ties (ganthaniya); there is that which is not subject to ties (aganthaniya). There is that which is associated with ties; there is that which is dissociated from ties. There is that which is dissociated from ties but subject to ties; there is that which is dissociated from ties and not subject to ties. There is that which is subject to floods (oghaniya); there is that which is not subject to floods (anoghaniya). There is that which is associated with floods; there is that which is dissociated from floods. There is that which is dissociated from floods but subject to floods; there is that which is dissociated from floods and not subject to floods. There is that which is subject to bonds (yoganiya); there is that which is not subject to bonds (ayoganiya). There is that which is associated with bonds; there is that which is dissociated from bonds. There is that which is dissociated from bonds but subject to bonds; there is that which is dissociated from bonds and not subject to bonds. There is that which is subject to hindrances (nīvaraṇiya); there is that which is not subject to hindrances (anīvaraṇiya). There is that which is associated with hindrances; there is that which is dissociated from hindrances. There is that which is dissociated from hindrances but subject to hindrances; there is that which is dissociated from hindrances and not subject to hindrances. There is that which is misapprehended (parāmaṭṭha); there is that which is not misapprehended (aparāmaṭṭha). There is that which is associated with misapprehension (parāmāsa-sampayutta); there is that which is dissociated from misapprehension. There is that which is dissociated from misapprehension but misapprehended; there is that which is dissociated from misapprehension and not misapprehended. There is that which is clung-to (upādinna); there is that which is not clung-to (anupādinna). There is that which is subject to clinging (upādāniya); there is that which is not subject to clinging (anupādāniya). There is that which is associated with clinging; there is that which is dissociated from clinging. There is that which is dissociated from clinging but subject to clinging; there is that which is dissociated from clinging and not subject to clinging. There is that which is subject to defilement (saṅkilesika); there is that which is not subject to defilement (asaṅkilesika). There is that which is defiled (saṅkiliṭṭha); there is that which is undefiled (asaṅkiliṭṭha). There is that which is associated with defilements (kilesa-sampayutta); there is that which is dissociated from defilements. There is that which is dissociated from defilements but subject to defilement; there is that which is dissociated from defilements and not subject to defilement. There is that which is to be abandoned by seeing (dassanena pahātabba); there is that which is not to be abandoned by seeing. There is that which is to be abandoned by development (bhāvanāya pahātabba); there is that which is not to be abandoned by development. There is that whose root is to be abandoned by seeing (dassanena pahātabbahetuka); there is that whose root is not to be abandoned by seeing. There is that whose root is to be abandoned by development; there is that whose root is not to be abandoned by development. There is that which is with thought (savitakka); there is that which is without thought (avitakka). There is that which is with examination (savicāra); there is that which is without examination (avicāra). There is that which is with rapture (sappītika); there is that which is without rapture (appītika). There is that which is accompanied by rapture (pītisahagata); there is that which is not accompanied by rapture. There is that which pertains to the sense sphere (kāmāvacara); there is that which does not pertain to the sense sphere. There is that which pertains to the form sphere (rūpāvacara); there is that which does not pertain to the form sphere. There is that which pertains to the formless sphere (arūpāvacara); there is that which does not pertain to the formless sphere. There is that which is included [in the round] (pariyāpanna); there is that which is not included (apariyāpanna). There is that which leads out [of the round] (niyyānika); there is that which does not lead out (aniyyānika). There is that which is fixed [in result] (niyata); there is that which is not fixed (aniyata). There is that which is surpassable (sa-uttara); there is that which is unsurpassable (anuttara). There is that which is with conflict (saraṇa); there is that which is without conflict (araṇa).
In three ways (tividhena), the aggregate of feeling: there is that which is wholesome (kusala); there is that which is unwholesome (akusala); there is that which is indeterminate (abyākata). … Thus in ten ways the aggregate of feeling [is classified].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.