[56] By way of one (ekavidhena), the aggregate of perception (saññākkhandha) is associated with contact (phassa).
By way of two (duvidhena), the aggregate of perception: there is that which is associated with roots (hetu); there is that which is dissociated from roots. There is that which is not a root but is with roots; there is that which is not a root and is without roots. There is that which is mundane (lokiya); there is that which is supramundane (lokuttara). There is that which is cognizable by some [consciousness]; there is that which is not cognizable by some [consciousness]. 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); there is that which is dissociated from taints. There is that which is dissociated from taints yet subject to taints; there is that which is dissociated from taints and not subject to taints. There is that which is subject to fetters (saṃyojaniya); there is that which is not subject to fetters. There is that which is associated with fetters (saṃyojana); there is that which is dissociated from fetters. There is that which is dissociated from fetters yet 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. There is that which is associated with ties (gantha); there is that which is dissociated from ties. There is that which is dissociated from ties yet 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. There is that which is associated with floods (ogha); there is that which is dissociated from floods. There is that which is dissociated from floods yet 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. There is that which is associated with bonds (yoga); there is that which is dissociated from bonds. There is that which is dissociated from bonds yet 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 (nīvaraṇa). There is that which is associated with hindrances; there is that which is dissociated from hindrances. There is that which is dissociated from hindrances yet 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. There is that which is associated with misapprehension (parāmāsa); there is that which is dissociated from misapprehension. There is that which is dissociated from misapprehension yet 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. There is that which is subject to clinging (upādāniya); there is that which is not subject to clinging. There is that which is associated with clinging (upādāna); there is that which is dissociated from clinging. There is that which is dissociated from clinging yet 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. There is that which is defiled (saṅkiliṭṭha); there is that which is undefiled. There is that which is associated with defilements (kilesa); there is that which is dissociated from defilements. There is that which is dissociated from defilements yet 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 (dassana); there is that which is not to be abandoned by seeing. There is that which is to be abandoned by development (bhāvanā); there is that which is not to be abandoned by development. There is that which has roots to be abandoned by seeing; there is that which does not have roots to be abandoned by seeing. There is that which has roots to be abandoned by development; there is that which does not have roots 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 (pīti); there is that which is not accompanied by rapture. There is that which is accompanied by pleasure (sukha); there is that which is not accompanied by pleasure. There is that which is accompanied by equanimity (upekkhā); there is that which is not accompanied by equanimity. There is that which is of the sense sphere (kāmāvacara); there is that which is not of the sense sphere. There is that which is of the form sphere (rūpāvacara); there is that which is not of the form sphere. There is that which is of the formless sphere (arūpāvacara); there is that which is not of the formless sphere. There is that which is included (pariyāpanna); there is that which is not included (apariyāpanna). There is that which leads out (niyyānika); there is that which does not lead out. There is that which is fixed (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).
By way of three (tividhena), the aggregate of perception: there is that which is wholesome (kusala); there is that which is unwholesome (akusala); there is that which is indeterminate (abyākata). … Thus the aggregate of perception is by way of ten (dasavidhena).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.