[36] The meaning of the faculties (indriya) as dominance is to be directly known (abhiññeyya). The meaning of the powers (bala) as unshakability is to be directly known. The meaning of the factors of awakening (bojjhaṅga) as leading out is to be directly known. The meaning of the path (magga) as cause is to be directly known. The meaning of the establishments of mindfulness (satipaṭṭhāna) as establishing is to be directly known. The meaning of the right strivings (sammappadhāna) as striving is to be directly known. The meaning of the bases of spiritual power (iddhipāda) as succeeding is to be directly known. The meaning of the truths (sacca) as suchness is to be directly known. The meaning of the endeavors (payoga) as tranquilization is to be directly known. The meaning of the fruits (phala) as realization is to be directly known. The meaning of thought (vitakka) as directing [the mind] onto its object is to be directly known. The meaning of examination (vicāra) as sustained pondering is to be directly known. The meaning of rapture (pīti) as pervading is to be directly known. The meaning of pleasure (sukha) as suffusing is to be directly known. The meaning of the mind (citta) as one-pointedness is to be directly known. The meaning of adverting is to be directly known. The meaning of cognizing is to be directly known. The meaning of understanding is to be directly known. The meaning of perceiving is to be directly known. The meaning of unification is to be directly known.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.