[59] In one way, the aggregate of perception (saññākkhandha) is associated with contact (phassa-sampayutta). In two ways, the aggregate of perception: there is that which is with root (sahetuka); there is that which is without root (ahetuka). In three ways, 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 tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with root (hetu-sampayutta); there is that which is dissociated from root (hetu-vippayutta). In three ways, the aggregate of perception: there is that which is associated with pleasant feeling (sukhā vedanā); there is that which is associated with painful feeling; there is that which is associated with feeling that is neither painful nor pleasant. … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is not a root but is with root (na-hetu-sahetuka); there is that which is not a root and is without root (na-hetu-ahetuka). In three ways, the aggregate of perception: there is that which is resultant (vipāka); there is that which is of the nature to produce result (vipākadhammadhamma); there is that which is neither resultant nor of the nature to produce result. … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is mundane (lokiya); there is that which is supramundane (lokuttara). In three ways, the aggregate of perception: there is that which is clung-to and subject to clinging (upādinnupādāniya); there is that which is not clung-to but subject to clinging (anupādinnupādāniya); there is that which is not clung-to and not subject to clinging (anupādinnānupādāniya). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is cognizable by some [consciousness] (kenaci viññeyya); there is that which is not cognizable by some [consciousness] (kenaci na viññeyya). In three ways, the aggregate of perception: there is that which is defiled and subject to defilement (saṅkiliṭṭha-saṅkilesika); there is that which is undefiled but subject to defilement (asaṅkiliṭṭha-saṅkilesika); there is that which is undefiled and not subject to defilement (asaṅkiliṭṭha-asaṅkilesika). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to taints (āsava) (sāsava); there is that which is not subject to taints (anāsava). In three ways, the aggregate of perception: there is that which is with initial application and sustained application (savitakka-savicāra); there is that which is without initial application but with sustained application only (avitakka-vicāramatta); there is that which is without initial application and without sustained application (avitakka-avicāra). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with taints (āsava-sampayutta); there is that which is dissociated from taints (āsava-vippayutta). In three ways, the aggregate of perception: there is that which is accompanied by rapture (pīti-sahagata); there is that which is accompanied by pleasure (sukha-sahagata); there is that which is accompanied by equanimity (upekkhā-sahagata). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is dissociated from taints yet subject to taints (āsavavippayutta-sāsava); there is that which is dissociated from taints and not subject to taints (āsavavippayutta-anāsava). In three ways, the aggregate of perception: there is that which is to be abandoned by seeing (dassanena pahātabba); there is that which is to be abandoned by development (bhāvanāya pahātabba); there is that which is to be abandoned neither by seeing nor by development. … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to fetters (saññojaniya); there is that which is not subject to fetters (asaññojaniya). In three ways, the aggregate of perception: there is that whose root is to be abandoned by seeing (dassanena pahātabbahetuka); there is that whose root is to be abandoned by development (bhāvanāya pahātabbahetuka); there is that whose root is to be abandoned neither by seeing nor by development. … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with fetters (saññojana-sampayutta); there is that which is dissociated from fetters (saññojana-vippayutta). In three ways, the aggregate of perception: there is that which leads to accumulation (ācayagāmī); there is that which leads to dispersal (apacayagāmī); there is that which leads neither to accumulation nor to dispersal (nevācayagāmi-nāpacayagāmī). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is dissociated from fetters yet subject to fetters (saññojanavippayutta-saññojaniya); there is that which is dissociated from fetters and not subject to fetters (saññojanavippayutta-asaññojaniya). In three ways, the aggregate of perception: there is that which is of the trainee (sekkha); there is that which is of one beyond training (asekkha); there is that which is neither of the trainee nor of one beyond training. … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to ties (ganthaniya); there is that which is not subject to ties (aganthaniya). In three ways, the aggregate of perception: there is that which is limited (paritta); there is that which is exalted (mahaggata); there is that which is measureless (appamāṇa). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with ties (gantha-sampayutta); there is that which is dissociated from ties (gantha-vippayutta). In three ways, the aggregate of perception: there is that which has a limited object (parittārammaṇa); there is that which has an exalted object (mahaggatārammaṇa); there is that which has a measureless object (appamāṇārammaṇa). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is dissociated from ties yet subject to ties (ganthavippayutta-ganthaniya); there is that which is dissociated from ties and not subject to ties (ganthavippayutta-aganthaniya). In three ways, the aggregate of perception: there is that which is inferior (hīna); there is that which is middling (majjhima); there is that which is superior (paṇīta). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to floods (oghaniya); there is that which is not subject to floods (anoghaniya). In three ways, the aggregate of perception: there is that which is fixed in wrongness (micchatta-niyata); there is that which is fixed in rightness (sammatta-niyata); there is that which is not fixed (aniyata). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with floods (ogha-sampayutta); there is that which is dissociated from floods (ogha-vippayutta). In three ways, the aggregate of perception: there is that which has the path (magga) as its object (maggārammaṇa); there is that which has the path as its root (maggahetuka); there is that which has the path as its predominant factor (maggādhipati). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is dissociated from floods yet subject to floods (oghavippayutta-oghaniya); there is that which is dissociated from floods and not subject to floods (oghavippayutta-anoghaniya). In three ways, the aggregate of perception: there is that which is arisen (uppanna); there is that which is not arisen (anuppanna); there is that which is bound to arise (uppādī). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to bonds (yoganiya); there is that which is not subject to bonds (ayoganiya). In three ways, the aggregate of perception: there is that which is past (atīta); there is that which is future (anāgata); there is that which is present (paccuppanna). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is associated with bonds (yoga-sampayutta); there is that which is dissociated from bonds (yoga-vippayutta). In three ways, the aggregate of perception: there is that which has a past object (atītārammaṇa); there is that which has a future object (anāgatārammaṇa); there is that which has a present object (paccuppannārammaṇa). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is dissociated from bonds yet subject to bonds (yogavippayutta-yoganiya); there is that which is dissociated from bonds and not subject to bonds (yogavippayutta-ayoganiya). In three ways, the aggregate of perception: there is that which is internal (ajjhatta); there is that which is external (bahiddhā); there is that which is internal-and-external (ajjhatta-bahiddhā). … Thus the aggregate of perception is tenfold.
In one way, the aggregate of perception is associated with contact. In two ways, the aggregate of perception: there is that which is subject to hindrances (nīvaraṇa) (nīvaraṇiya); there is that which is not subject to hindrances (anīvaraṇiya). In three ways, the aggregate of perception: there is that which has an internal object (ajjhattārammaṇa); there is that which has an external object (bahiddhārammaṇa); there is that which has an internal-and-external object (ajjhattabahiddhārammaṇa). … Thus the aggregate of perception is tenfold.
The Both-Ways Increase (Ubhatovaḍḍhaka).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.