What are the conditionings dissociated from the mind (citta-viprayukta-saṃskāra)?

The formations dissociated from mind (citta-viprayukta-saṃskāra) total twenty-four in all: acquisition (prāpti), life faculty (jīvita), the common nature of sentient beings (sattva-sabhāga), the nature of ordinary beings (pṛthagjana-śīlatā), the cessation of perception (asaṃjñī-samāpatti), the cessation of perception and feeling (nirodha-samāpatti), the retribution of no-perception (asaṃjñika), name (nāma), phrase (pada), syllable (vyañjana), arising (jāti), abiding (sthiti), aging (jarā), impermanence (anityatā), flux (pravṛtti), determinate distinction (prthaktva), correspondence (yukta), speed (laghutā), sequence (krama), time (kāla), direction (deśa), number (saṃkhyā), combination (sāmagrī), and non-combination (anyathātva).

The formations dissociated from mind are manifested jointly by the eight consciousness-kings, the fifty-one mental factors, and the eleven kinds of material form. For example, the formation dissociated from mind called impermanence is manifested through the combined and harmonious functioning of the eighth consciousness, the seventh consciousness, the sixth consciousness, and the five sense consciousnesses; it is manifested through the mental factors of mental application (manaskāra), contact (sparśa), feeling (vedanā), perception (saṃjñā), and volition (cetanā) of the eight consciousnesses toward all dharmas; and it is manifested upon the eleven kinds of material form. Impermanence can also be manifested upon the mental dharmas, likewise manifested through the joint functioning of the eight consciousnesses and the mental factors. These impermanent dharmas are not determined by the deluded mind of the seventh consciousness, and their impermanent nature does not change according to the cognition of the seventh consciousness; therefore they are called formations dissociated from mind.

The impermanence of the five aggregates is manifested through the combined and harmonious functioning of the eight consciousnesses. The eight consciousnesses together with the mental factors give birth to the five aggregates, generate feelings, generate discernment, and generate various formations; this is manifested at the confluence of the eye, ear, nose, tongue, and body, of form, sound, smell, taste, and touch, and of form subsumed under the Dharmāyatana; it is manifested at the six consciousnesses and the mental factors. All the other formations dissociated from mind are manifested in this same way. They are not determined by our cognizing mind; no matter what our mind is like or how it cognizes, impermanent is impermanent—the five-aggregate world cannot become permanent because of our craving and attachment. This is not something decided by the mind. By the same token, the twenty-four formations dissociated from mind, such as time, direction, number, and aging, are all manifested jointly by the eight consciousnesses, the mental factors, and the eleven kinds of material form; their existence or non-existence is not determined by the deluded mind of the seventh consciousness.