[66] By way of one, the aggregate of volitional formations (saṅkhārakkhandha) is associated with mind (citta). By way of two, the aggregate of volitional formations: there is that which is with roots (sahetuka); there is that which is without roots; there is that which is associated with roots; there is that which is dissociated from roots; there is that which is both a root (hetu) and with roots; there is that which is with roots but not a root; there is that which is both a root and associated with roots; there is that which is associated with roots but not a root; there is that which is not a root but with roots; there is that which is not a root and without roots; 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]; there is that which is a taint (āsava); there is that which is not a taint; there is that which is subject to taints (sāsava); there is that which is not subject to taints; there is that which is associated with taints; there is that which is dissociated from taints; there is that which is both a taint and subject to taints; there is that which is subject to taints but not a taint; there is that which is both a taint and associated with taints; there is that which is associated with taints but not a taint; 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 a fetter (saṃyojana); there is that which is not a fetter; there is that which is subject to fetters; there is that which is not subject to fetters; there is that which is associated with fetters; there is that which is dissociated from fetters; there is that which is both a fetter and subject to fetters; there is that which is subject to fetters but not a fetter; there is that which is both a fetter and associated with fetters; there is that which is associated with fetters but not a fetter; 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 a tie (gantha); there is that which is not a tie; there is that which is subject to ties; there is that which is not subject to ties; there is that which is associated with ties; there is that which is dissociated from ties; there is that which is both a tie and subject to ties; there is that which is subject to ties but not a tie; there is that which is both a tie and associated with ties; there is that which is associated with ties but not a tie; 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 a flood (ogha); there is that which is not a flood; there is that which is subject to floods; there is that which is not subject to floods; there is that which is associated with floods; there is that which is dissociated from floods; there is that which is both a flood and subject to floods; there is that which is subject to floods but not a flood; there is that which is both a flood and associated with floods; there is that which is associated with floods but not a flood; 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 a bond (yoga); there is that which is not a bond; there is that which is subject to bonds; there is that which is not subject to bonds; there is that which is associated with bonds; there is that which is dissociated from bonds; there is that which is both a bond and subject to bonds; there is that which is subject to bonds but not a bond; there is that which is both a bond and associated with bonds; there is that which is associated with bonds but not a bond; 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 a hindrance (nīvaraṇa); there is that which is not a hindrance; there is that which is subject to hindrances; there is that which is not subject to hindrances; there is that which is associated with hindrances; there is that which is dissociated from hindrances; there is that which is both a hindrance and subject to hindrances; there is that which is subject to hindrances but not a hindrance; there is that which is both a hindrance and associated with hindrances; there is that which is associated with hindrances but not a hindrance; 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 a misapprehension (parāmāsa); there is that which is not a misapprehension; there is that which is misapprehended (parāmaṭṭha); there is that which is not misapprehended; there is that which is associated with misapprehension; there is that which is dissociated from misapprehension; there is that which is both a misapprehension and misapprehended; there is that which is misapprehended but not a 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 a clinging (upādāna); there is that which is not a clinging; there is that which is subject to clinging; there is that which is not subject to clinging; there is that which is associated with clinging; there is that which is dissociated from clinging; there is that which is both a clinging and subject to clinging; there is that which is subject to clinging but not a clinging; there is that which is both a clinging and associated with clinging; there is that which is associated with clinging but not a 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 a defilement (kilesa); there is that which is not a defilement; there is that which is subject to defilement; there is that which is not subject to defilement; there is that which is defiled; there is that which is undefiled; there is that which is associated with defilements; there is that which is dissociated from defilements; there is that which is both a defilement and subject to defilement; there is that which is subject to defilement but not a defilement; there is that which is both a defilement and defiled; there is that which is defiled but not a defilement; there is that which is both a defilement and associated with defilements; there is that which is associated with defilements but not a defilement; 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 initial application (vitakka); there is that which is without initial application; there is that which is with sustained application (vicāra); there is that which is without sustained application; there is that which is with rapture (pīti); there is that which is without rapture; there is that which is accompanied by rapture; 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; 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; 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, the aggregate of volitional formations: there is that which is wholesome (kusala); there is that which is unwholesome (akusala); there is that which is indeterminate (abyākata); … Thus is the aggregate of volitional formations by way of ten.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.