[75] By way of the onefold classification, the aggregate of consciousness (viññāṇakkhandha) is associated with contact (phassa). By way of the twofold classification, the aggregate of consciousness: there is that with roots (sahetuka); there is that without roots (ahetuka). By way of the threefold classification, the aggregate of consciousness: 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 of the nature to produce result (vipākadhammadhamma); there is that which is neither resultant nor of the nature to produce result; 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 neither clung-to nor subject to clinging; there is that which is defiled and subject to defilement (saṅkiliṭṭhasaṅkilesika); there is that which is not defiled but subject to defilement; there is that which is neither defiled nor subject to defilement; there is that with thought and with examination (savitakkasavicāra); there is that without thought, with examination only (avitakkavicāramatta); there is that without thought and without examination; 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 development (bhāvanā); there is that to be abandoned neither by seeing nor by development; there is that having roots to be abandoned by seeing; there is that having roots to be abandoned by development; there is that having roots to be abandoned neither by seeing nor by development; there is that leading to accumulation (ācayagāmī); there is that leading to diminution (apacayagāmī); there is that leading neither to accumulation nor to diminution; there is that pertaining to one in training (sekkha); there is that pertaining to one beyond training (asekkha); there is that pertaining neither to one in training nor to 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 (micchattaniyata); there is that which is fixed in rightness (sammattaniyata); there is that which is not fixed (aniyata); there is that having the path (magga) as object; there is that having the path as root (maggahetuka); there is that having 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 an object both internal and external. … Thus is the aggregate of consciousness by way of the tenfold classification.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.