[18] Bhikkhus, there are these seven grounds for being called "niddasa" (niddasavatthu). What seven? Here, bhikkhus, a bhikkhu has a keen desire for undertaking the training, and in the future too he is one who has gained affection for undertaking the training; he has a keen desire for careful examination of the Dhamma, and in the future too he is one who has gained affection for careful examination of the Dhamma; he has a keen desire for the removal of wishes, and in the future too he is one who has gained affection for the removal of wishes; he has a keen desire for seclusion, and in the future too he is one who has gained affection for seclusion; he has a keen desire for the arousing of energy, and in the future too he is one who has gained affection for the arousing of energy; he has a keen desire for mindfulness and discretion, and in the future too he is one who has gained affection for mindfulness and discretion; he has a keen desire for penetration by view, and in the future too he is one who has gained affection for penetration by view. These, bhikkhus, are the seven grounds for being called "niddasa."
The Second Chapter, on the Latent Tendencies (anusaya).
Its summary (uddāna):
Two on the latent tendencies, the family,
the person, the simile of the water,
impermanent, suffering, and non-self,
Nibbāna, and the grounds for being called "niddasa."
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The Third Chapter, on the Vajjīs.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.