[69] By way of one (ekavidhena): the aggregate of volitional formations (saṅkhārakkhandha) is associated with mind (citta). By way of two (duvidhena): there is the aggregate of volitional formations that is a root (hetu); there is that which is not a root. By way of three (tividhena): there is the aggregate of volitional formations that is wholesome (kusala); there is that which is unwholesome (akusala); there is that which is indeterminate (abyākata). … Thus by way of ten (dasavidhena) is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is with roots (sahetuka); there is that which is without roots (ahetuka). By way of three: there is the aggregate of volitional formations that is associated with pleasant feeling (sukhā vedanā); there is that which is associated with painful feeling (dukkhā vedanā); there is that which is associated with neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is associated with roots (hetusampayutta); there is that which is dissociated from roots (hetuvippayutta). By way of three: there is the aggregate of volitional formations that is a result (vipāka); there is that which is of the nature to produce results (vipākadhammadhamma); there is that which is neither a result nor of the nature to produce results. … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a root and with roots; there is that which is with roots but not a root. By way of three: there is the aggregate of volitional formations that 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 by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a root and associated with roots; there is that which is associated with roots but not a root. By way of three: there is the aggregate of volitional formations that is defiled and subject to defilement (saṅkiliṭṭhasaṅkilesika); there is that which is undefiled but subject to defilement (asaṅkiliṭṭhasaṅkilesika); there is that which is undefiled and not subject to defilement (asaṅkiliṭṭhāsaṅkilesika). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is not a root but with roots; there is that which is not a root and without roots. By way of three: there is the aggregate of volitional formations that is with initial application and with sustained application (savitakkasavicāra); there is that which is without initial application and with sustained application only (avitakkavicāramatta); there is that which is without initial application and without sustained application (avitakka-avicāra). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is mundane (lokiya); there is that which is supramundane (lokuttara). By way of three: there is the aggregate of volitional formations that is accompanied by rapture (pīti); there is that which is accompanied by pleasure (sukha); there is that which is accompanied by equanimity (upekkhā). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is cognizable by some [consciousness] (kenaci viññeyya); there is that which is not cognizable by some [consciousness]. By way of three: there is the aggregate of volitional formations that 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 by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is a taint (āsava); there is that which is not a taint. By way of three: there is the aggregate of volitional formations whose roots are to be abandoned by seeing (dassanena pahātabbahetuka); there is that whose roots are to be abandoned by development; there is that whose roots are to be abandoned neither by seeing nor by development. … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is subject to taints (sāsava); there is that which is not subject to taints (anāsava). By way of three: there is the aggregate of volitional formations that leads to accumulation (ācayagāmī); there is that which leads to dispersal (apacayagāmī); there is that which leads neither to accumulation nor to dispersal. … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is associated with taints; there is that which is dissociated from taints. By way of three: there is the aggregate of volitional formations that is of one in training (sekkha); there is that which is of one beyond training (asekkha); there is that which is neither of one in training nor of one beyond training. … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a taint and subject to taints; there is that which is subject to taints but not a taint. By way of three: there is the aggregate of volitional formations that is limited (paritta); there is that which is exalted (mahaggata); there is that which is measureless (appamāṇa). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a taint and associated with taints; there is that which is associated with taints but not a taint. By way of three: there is the aggregate of volitional formations that has a limited object (parittārammaṇa); there is that which has an exalted object (mahaggatārammaṇa); there is that which has a measureless object (appamāṇārammaṇa). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is dissociated from taints yet subject to taints; there is that which is dissociated from taints and not subject to taints. By way of three: there is the aggregate of volitional formations that is inferior (hīna); there is that which is middling (majjhima); there is that which is superior (paṇīta). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is a fetter (saṃyojana); there is that which is not a fetter. By way of three: there is the aggregate of volitional formations that is fixed in wrongness (micchattaniyata); there is that which is fixed in rightness (sammattaniyata); there is that which is not fixed (aniyata). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is subject to fetters (saññojaniya); there is that which is not subject to fetters (asaññojaniya). By way of three: there is the aggregate of volitional formations that 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 by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is associated with fetters; there is that which is dissociated from fetters. By way of three: there is the aggregate of volitional formations that is arisen (uppanna); there is that which is not arisen (anuppanna); there is that which is bound to arise (uppādī). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a fetter and subject to fetters; there is that which is subject to fetters but not a fetter. By way of three: there is the aggregate of volitional formations that is past (atīta); there is that which is future (anāgata); there is that which is present (paccuppanna). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is both a fetter and associated with fetters; there is that which is associated with fetters but not a fetter. By way of three: there is the aggregate of volitional formations that has a past object (atītārammaṇa); there is that which has a future object (anāgatārammaṇa); there is that which has a present object (paccuppannārammaṇa). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is dissociated from fetters yet subject to fetters; there is that which is dissociated from fetters and not subject to fetters. By way of three: there is the aggregate of volitional formations that is internal (ajjhatta); there is that which is external (bahiddhā); there is that which is both internal and external (ajjhattabahiddhā). … Thus by way of ten is the aggregate of volitional formations.
By way of one: the aggregate of volitional formations is associated with mind. By way of two: there is the aggregate of volitional formations that is a tie (gantha); there is that which is not a tie. By way of three: there is the aggregate of volitional formations that 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 by way of ten is the aggregate of volitional formations.
The Section Increasing from Both Sides (ubhatovaḍḍhakaṃ).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.