[65] By way of one, the aggregate of volitional formations (saṅkhārakkhandha) is associated with mind (citta-sampayutta). By way of two, the aggregate of volitional formations: there is that which is root (hetu); there is that which is not root. By way of three, the aggregate of volitional formations: 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 productive of resultants (vipākadhammadhamma); there is that which is neither resultant nor productive of resultants. There is that which is clung-to and subject to clinging (upādinnupādāniya); 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 (saṅkiliṭṭha-saṅkilesika); there is that which is undefiled but subject to defilement; there is that which is undefiled and not subject to defilement. There is that accompanied by thought-conception and discursive thought (savitakka-savicāra); there is that without thought-conception but with discursive thought only (avitakka-vicāramatta); there is that without thought-conception and without discursive thought. 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 mental development (bhāvanā); there is that to be abandoned neither by seeing nor by mental development. There is that whose root is to be abandoned by seeing; there is that whose root is to be abandoned by mental development; there is that whose root is to be abandoned neither by seeing nor by mental development. There is that leading to accumulation (ācayagāmī); there is that leading to dispersal (apacayagāmī); there is that leading neither to accumulation nor to dispersal. There is that of the trainee (sekkha); there is that of one beyond training (asekkha); there is that neither of the trainee 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 (parittārammaṇa); 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 (micchatta-niyata); there is that which is fixed in rightness (sammatta-niyata); there is that which is not fixed (aniyata). There is that with the path (magga) as object; there is that with the path as root; there is that with the path as 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 both an internal and external object. … Such, by way of ten, is the aggregate of volitional formations.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.