[79] In one way, the aggregate of consciousness (viññāṇakkhandha): it is associated with contact (phassa). In two ways, the aggregate of consciousness: there is that with roots (sahetuka); there is that without roots (ahetuka). In three ways, the aggregate of consciousness: 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 consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with roots; there is that dissociated from roots. In three ways, the aggregate of consciousness: there is that associated with pleasant feeling (sukhā vedanā); there is that associated with painful feeling; there is that associated with neither-painful-nor-pleasant feeling. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that which is not a root but with roots (na hetu sahetuka); there is that which is not a root and without roots (na hetu ahetuka). In three ways, the aggregate of consciousness: there is that which is resultant (vipāka); there is that which has the nature to produce resultants (vipākadhammadhamma); there is that which is neither resultant nor has the nature to produce resultants. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that which is mundane (lokiya); there is that which is supramundane (lokuttara). In three ways, the aggregate of consciousness: 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 consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that cognizable by some (kenaci viññeyya); there is that not cognizable by some (kenaci na viññeyya). In three ways, the aggregate of consciousness: there is that which is defiled and subject to defilement (saṅkiliṭṭhasaṅkilesika); there is that which is undefiled but subject to defilement; there is that which is undefiled and not subject to defilement. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to taints (sāsava); there is that not subject to taints (anāsava). In three ways, the aggregate of consciousness: there is that with thought and with examination (savitakka-savicāra); there is that without thought, with examination only (avitakka-vicāramatta); there is that without thought and without examination (avitakka-avicāra). … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with taints (āsava); there is that dissociated from taints. In three ways, the aggregate of consciousness: there is that accompanied by rapture (pīti); there is that accompanied by pleasure (sukha); there is that accompanied by equanimity (upekkhā). … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that dissociated from taints but subject to taints; there is that dissociated from taints and not subject to taints. In three ways, the aggregate of consciousness: there is that to be abandoned by seeing (dassanena pahātabba); there is that to be abandoned by development (bhāvanāya pahātabba); there is that to be abandoned neither by seeing nor by development. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to fetters (saññojaniya); there is that not subject to fetters. In three ways, the aggregate of consciousness: there is that with roots to be abandoned by seeing; there is that with roots to be abandoned by development; there is that with roots to be abandoned neither by seeing nor by development. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with fetters; there is that dissociated from fetters. In three ways, the aggregate of consciousness: there is that leading to accumulation (ācayagāmī); there is that leading to dispersal (apacayagāmī); there is that leading neither to accumulation nor to dispersal. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that dissociated from fetters but subject to fetters; there is that dissociated from fetters and not subject to fetters. In three ways, the aggregate of consciousness: 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. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to ties (ganthaniya); there is that not subject to ties. In three ways, the aggregate of consciousness: there is that which is limited (paritta); there is that which is exalted (mahaggata); there is that which is immeasurable (appamāṇa). … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with ties; there is that dissociated from ties. In three ways, the aggregate of consciousness: there is that with a limited object (parittārammaṇa); there is that with an exalted object; there is that with an immeasurable object. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that dissociated from ties but subject to ties; there is that dissociated from ties and not subject to ties. In three ways, the aggregate of consciousness: 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 consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to floods (oghaniya); there is that not subject to floods. In three ways, the aggregate of consciousness: there is that fixed in wrongness (micchattaniyata); there is that fixed in rightness (sammattaniyata); there is that not fixed (aniyata). … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with floods; there is that dissociated from floods. In three ways, the aggregate of consciousness: there is that with the path (magga) as object; there is that with the path as root (maggahetuka); there is that with the path as predominant factor (maggādhipati). … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that dissociated from floods but subject to floods; there is that dissociated from floods and not subject to floods. In three ways, the aggregate of consciousness: 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 consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to bonds (yoganiya); there is that not subject to bonds. In three ways, the aggregate of consciousness: there is that which is past; there is that which is future; there is that which is present. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that associated with bonds; there is that dissociated from bonds. In three ways, the aggregate of consciousness: there is that with a past object (atītārammaṇa); there is that with a future object; there is that with a present object. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that dissociated from bonds but subject to bonds; there is that dissociated from bonds and not subject to bonds. In three ways, the aggregate of consciousness: there is that which is internal (ajjhatta); there is that which is external (bahiddhā); there is that which is both internal and external. … Thus the aggregate of consciousness is tenfold.
In one way, the aggregate of consciousness: it is associated with contact. In two ways, the aggregate of consciousness: there is that subject to hindrances (nīvaraṇiya); there is that not subject to hindrances (anīvaraṇiya). In three ways, the aggregate of consciousness: 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 the aggregate of consciousness is tenfold.
Increasing from Both Sides (Ubhatovaḍḍhakaṃ).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.