[85] The aggregate of form (rūpakkhandha) is indeterminate (abyākata); four aggregates (khandhā) sometimes are wholesome (kusala), sometimes unwholesome (akusala), sometimes indeterminate. Two aggregates should not be said to be 'associated with pleasant feeling (vedanā)' nor 'associated with painful feeling' nor 'associated with neither-painful-nor-pleasant feeling'; three aggregates sometimes are associated with pleasant feeling, sometimes associated with painful feeling, sometimes associated with neither-painful-nor-pleasant feeling. The aggregate of form is neither resultant nor productive of resultant (nevavipāka-navipākadhammadhamma); four aggregates sometimes are resultant (vipāka), sometimes productive of resultant (vipākadhammadhamma), sometimes neither resultant nor productive of resultant. The aggregate of form sometimes is clung to and subject to clinging (upādinnupādāniya), sometimes not clung to but subject to clinging (anupādinnupādāniya); four aggregates sometimes are clung to and subject to clinging, sometimes not clung to but subject to clinging, sometimes not clung to and not subject to clinging (anupādinnānupādāniya). The aggregate of form is undefiled but subject to defilement (asaṅkiliṭṭha-saṅkilesika); four aggregates sometimes are defiled and subject to defilement (saṅkiliṭṭha-saṅkilesika), sometimes undefiled but subject to defilement, sometimes undefiled and not subject to defilement (asaṅkiliṭṭha-asaṅkilesika). The aggregate of form is without thought and without examination (avitakka-avicāra); three aggregates sometimes are with thought and with examination (savitakka-savicāra), sometimes without thought, with examination only (avitakka-vicāramatta), sometimes without thought and without examination; the aggregate of volitional formations (saṅkhārakkhandha) sometimes is with thought and with examination, sometimes without thought, with examination only, sometimes without thought and without examination, sometimes should not be said to be 'with thought and with examination' nor 'without thought, with examination only' nor 'without thought and without examination.' The aggregate of form should not be said to be 'accompanied by rapture (pītisahagata)' nor 'accompanied by pleasure (sukhasahagata)' nor 'accompanied by equanimity (upekkhāsahagata)'; the aggregate of feeling (vedanākkhandha) sometimes is accompanied by rapture, is not accompanied by pleasure, is not accompanied by equanimity, sometimes should not be said to be 'accompanied by rapture'; three aggregates sometimes are accompanied by rapture, sometimes accompanied by pleasure, sometimes accompanied by equanimity, sometimes should not be said to be 'accompanied by rapture' nor 'accompanied by pleasure' nor 'accompanied by equanimity.' The aggregate of form is to be abandoned neither by seeing (dassana) nor by development (bhāvanā) (nevadassanena-nabhāvanāya-pahātabba); four aggregates sometimes are to be abandoned by seeing, sometimes to be abandoned by development, sometimes to be abandoned neither by seeing nor by development. The aggregate of form has no roots to be abandoned either by seeing or by development (nevadassanena-nabhāvanāya-pahātabbahetuka); four aggregates sometimes have roots to be abandoned by seeing, sometimes have roots to be abandoned by development, sometimes have no roots to be abandoned either by seeing or by development. The aggregate of form neither leads to accumulation nor leads to dispersal (nevācayagāmi-nāpacayagāmi); four aggregates sometimes lead to accumulation (ācayagāmī), sometimes lead to dispersal (apacayagāmī), sometimes neither lead to accumulation nor lead to dispersal. The aggregate of form is neither of the trainee nor of one beyond training (nevasekkha-nāsekkha); four aggregates sometimes are of the trainee (sekkha), sometimes of one beyond training (asekkha), sometimes neither of the trainee nor of one beyond training. The aggregate of form is limited (paritta); four aggregates sometimes are limited, sometimes exalted (mahaggata), sometimes measureless (appamāṇa). The aggregate of form is without object (anārammaṇa); four aggregates sometimes have limited objects (parittārammaṇa), sometimes exalted objects (mahaggatārammaṇa), sometimes measureless objects (appamāṇārammaṇa), sometimes should not be said to have 'limited objects' nor 'exalted objects' nor 'measureless objects.' The aggregate of form is middling (majjhima); four aggregates sometimes are inferior (hīna), sometimes middling, sometimes superior (paṇīta). The aggregate of form is not fixed (aniyata); four aggregates sometimes are fixed in wrongness (micchattaniyata), sometimes fixed in rightness (sammattaniyata), sometimes not fixed. The aggregate of form is without object; four aggregates sometimes have the path (magga) as object (maggārammaṇa), sometimes have the path as root (maggahetuka), sometimes have the path as predominant (maggādhipati), sometimes should not be said to have 'the path as object' nor 'the path as root' nor 'the path as predominant.' [The five aggregates] sometimes are arisen (uppanna), sometimes not arisen (anuppanna), sometimes bound to arise (uppādin); sometimes past, sometimes future, sometimes present. The aggregate of form is without object; four aggregates sometimes have past objects (atītārammaṇa), sometimes future objects (anāgatārammaṇa), sometimes present objects (paccuppannārammaṇa), sometimes should not be said to have 'past objects' nor 'future objects' nor 'present objects.' [The five aggregates] sometimes are internal (ajjhatta), sometimes external (bahiddhā), sometimes internal-and-external (ajjhattabahiddhā). The aggregate of form is without object; four aggregates sometimes have internal objects (ajjhattārammaṇa), sometimes external objects (bahiddhārammaṇa), sometimes internal-and-external objects (ajjhattabahiddhārammaṇa), sometimes should not be said to have 'internal objects' nor 'external objects' nor 'internal-and-external objects.' Four aggregates are invisible and non-impinging (anidassana-appaṭigha); the aggregate of form sometimes is visible and impinging (sanidassana-sappaṭigha), sometimes invisible and impinging (anidassana-sappaṭigha), sometimes invisible and non-impinging.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.