[55] In one way (ekavidhena), the aggregate of perception (saññākkhandha) is associated with contact (phassa). In two ways (duvidhena), the aggregate of perception: there is that with roots (sahetuka); there is that without roots (ahetuka). In three ways (tividhena), the aggregate of perception: there is that associated with pleasant feeling (vedanā); there is that associated with painful feeling; there is that associated with neither-painful-nor-pleasant feeling. There is that which is resultant (vipāka); there is that which is of the nature to produce results (vipākadhammadhamma); there is that which is neither resultant nor of the nature to produce results. There is that which is kammically acquired and subject to clinging (upādinnupādāniya); there is that which is not kammically acquired but subject to clinging; there is that which is neither kammically acquired nor subject to clinging. There is that which is defiled and subject to defilement (saṅkiliṭṭhasaṅkilesika); there is that which is undefiled but subject to defilement; there is that which is undefiled and not subject to defilement. There is that with thought and with examination (savitakkasavicāra); there is that without thought, with examination only (avitakkavicāramatta); there is that without thought and without examination. There is that accompanied by rapture (pīti); there is that accompanied by pleasure (sukha); there is that accompanied by equanimity (upekkhā). There is that to be abandoned by seeing (dassana); there is that to be abandoned by development (bhāvanā); there is that to be abandoned neither by seeing nor by development. There is that with roots to be abandoned by seeing; there is that with roots to be abandoned by development; there is that with roots to be abandoned neither by seeing nor by development. There is that leading to accumulation (ācayagāmī); there is that leading to dismantling (apacayagāmī); there is that leading neither to accumulation nor to dismantling. There is that of one in training (sekkha); there is that of one beyond training (asekkha); there is that 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 with a limited object (ārammaṇa); there is that with an exalted object; there is that with a measureless object. There is that which is inferior (hīna); there is that which is middling (majjhima); there is that which is superior (paṇīta). There is that which is fixed in wrongness (micchattaniyata); there is that which is fixed in rightness (sammattaniyata); there is that which is not fixed (aniyata). There is that with the path (magga) as its object; there is that with the path as its root; there is that with the path as its predominant factor (maggādhipati). There is that which is arisen (uppanna); there is that which is not arisen (anuppanna); there is that which is bound to arise (uppādī). There is that which is past; there is that which is future; there is that which is present. There is that with a past object; there is that with a future object; there is that with a present object. There is that which is internal (ajjhatta); there is that which is external (bahiddhā); there is that which is both internal and external. There is that with an internal object; there is that with an external object; there is that with an internal-and-external object. … Thus in ten ways (dasavidhena) the aggregate of perception [is classified].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.