Sampayutta-dhamma are cetasika that differentiate citta into 2 kinds as sampayutta and vippayutta.

 The term sampayutta-dhamma in general means the cetasika which is a reality that arises with the citta.  But citta as differentiated by sampayutta and vippayutta comprise 5 kinds: 4 are akusala-sampayutta and 1 is sobhana-sampayutta.

Ditthigata-sampayutta     The citta arises concurrently with ditthi-cetasika or misunderstanding.
Patigha-sampayutta         The citta arises concurrently with dosa-cetasika [aversion or ill-will, anger].
Vicikiccha-sampayutta     The citta arises concurrently with vicikiccha-cetasika, doubt or uncertainty about realities.
Uddhacca-sampayutta     The citta arises concurrently with uddhacca-cetasika, reality that is not calm or peaceful.

Nana-sampayutta The citta arises concurrently with panna-cetasika.

8 lobha-mula-citta 4 arise with ditthi-cetasika or misunderstanding as ditthigata-sampayutta.
 4 do not arise with misunderstanding as ditthigata-vippayutta.
2 dosa-mula-citta Both are patigha-sampayutta or arise with dosa-cetasika, which is a reality that is coarse and harsh.
2 moha-mula-citta One arises with vicikiccha-cetasika as vicikiccha-sampayutta.
 The other arises with uddhacca-cetasika as uddhacca- sampayutta.

 Altogether there are 12 akusala-citta, of which 8 are sampayutta and 4 are vippayutta.

 Lobha-mula-citta-ditthigata-sampayutta (and ditthigata-vippayutta) are differentiated into 4 kinds, comprising 2 that arise with somanassa-vedana and 2 arising with upekkha-vedana.

 Lobha-mula-citta that arise concurrently with somanassa-vedana (and upekkha-vedana) are differentiated into 4 kinds, 2 are asankharika arising without inducement and 2 sasankharika arising from inducement.

 Somanassa-sahagatam     ditthigata-sampayuttam     asankharikam
 Somanassa-sahagatam     ditthigata-sampayuttam     sasankharikam
 Somanassa-sahagatam     ditthigata-vippayuttam       asankharikam
 Somanassa-sahagatam     ditthigata-vippayuttam       sasankharikam
 Upekkha-sahagatam         ditthigata-sampayuttam     asankharikam
 Upekkha-sahagatam         ditthigata-sampayuttam     sasankharikam
 Upekkha-sahagatam         ditthigata-vippayuttam       asankharikam
 Upekkha-sahagatam         ditthigata-vippayuttam       sasankharikam

 The 2 dosa-mula-citta arise with patigha or dosa-cetasika.  Therefore they are both patigha-sampayutta.  For when domanassa-vedana arises there must always be dosa-cetasika, which is a coarse, harmful reality arising concurrently.  Unlike somanassa-vedana and upekkha-vedana which can arise with lobha-mula-citta, kusala-citta, vipaka-citta or kiriya-citta.  Thus when the 2 lobha-mula-citta arise with domanassa-vedana, they must both be patigha-sampayutta.  The dosa-mula-citta differ into 2 kinds also because one is asankharika, or arises spontaneously without inducement, and the other is sasankharika, or dependent on inducement.  Therefore the 2 dosa-mula-citta are

Domanassa-sahagatam     patigha-sampayuttam     asankharikam
Domanassa-sahagatam     patigha-sampayuttam     sasankharikam

  Moha-mula-citta differentiate into 2 kinds: one as vicikiccha-sampayutta, arising with vicikiccha-cetasika, which doubts in the Buddha, the dhamma and the sangha, the khandha, the dhatu, the past, the present and the future etc.  The other is uddhacca-sampayutta.

 Moha-cetasika is one that does not know realities as they really are.  Even when faced with arammana it cannot know the real characteristics of the arammana appearing.  For example, when seeing, it does not know that the visible object is a reality, therefore it wonders how the characteristics of realities that only appear through the eyes differ from what one takes for people or objects.  When there is doubt there is moha-mula-citta-vicikiccha-sampayutta.  But doubt does not occur all the time.  Whenever there is doubt in the Buddha, the dhamma, the sangha and in the characteristics of realities appearing, there is moha-mula-citta concurrent with vicikiccha-cetasika.

Normally, when we see, hear, smell, taste, know bodysense contact, if the next citta to arise is not kusala-citta or other akusala-citta, it would be moha-mula-citta-uddhacca-sampayutta because at that instant there is no doubt arising concurrently neither is there lobha-cetasika nor dosa-cetasika.  Therefore one can know the characteristics of moha-mula-citta-uddhacca-sampayutta in the moment that one is not mindful, when one is ignorant of the characteristics of the arammana appearing and when akusala-citta does not arise with lobha-cetasika, dosa-cetasika or vicikiccha-cetasika, the akusala-citta is moha-mula-citta-uddhacca-sampayutta.  Therefore there are 2 moha-mula-citta:

1. Upekkha-sahagatam vicikiccha-sampayuttam
2. Upekkha-sahagatam uddhacca-sampayuttam

Altogether there are 12 akusala-citta of which 8 are sampayutta and 4 vippayutta.

As to the sobhana-sampayutta or nana-sampayutta, they are any citta arising concurrently with panna-cetasika.

1.  How many kinds of citta does dosa-cetasika arise with?
2.  Which vedana does the ditthi-cetasika arise with?
3.  Which vedana does the dosa-cetasika arise with?
4.  Which akusala-citta does the somanassa-vedana arise with?
5.  Which kusala-citta does the upekkha-vedana arise with?