[463] [The four establishments of mindfulness (satipaṭṭhāna)] may be wholesome (kusala); they may be indeterminate (abyākata). They may be associated with pleasant feeling (sukhāya vedanāya sampayutta); they may be associated with neither-painful-nor-pleasant feeling (adukkhamasukhāya vedanāya sampayutta). They may be results (vipāka); they may be productive of results (vipākadhammadhamma). They are not clung to and not conducive to clinging (anupādinna-anupādāniya). They are undefiled and not conducive to defilement (asaṅkiliṭṭha-asaṅkilesika). They may be accompanied by thought-conception and discursive thought (savitakka-savicāra); they may be without thought-conception, with discursive thought only (avitakka-vicāramatta); they may be without thought-conception and without discursive thought (avitakka-avicāra). They may be accompanied by rapture (pītisahagata); they may be accompanied by pleasure (sukhasahagata); they may be accompanied by equanimity (upekkhāsahagata). They are to be abandoned neither by seeing nor by mental development (nevadassanena-nabhāvanāya-pahātabba). They have roots that are to be abandoned neither by seeing nor by mental development (nevadassanena-nabhāvanāya-pahātabbahetuka). They may lead to dispersion (apacayagāmī); they may lead neither to accumulation nor to dispersion (nevācayagāmī-nāpacayagāmī). They may belong to the trainee (sekkha); they may belong to one beyond training (asekkha). They are immeasurable (appamāṇa). They have an immeasurable object (appamāṇārammaṇa). They are superior (paṇīta). They may be fixed in rightness (sammattaniyata); they may be unfixed (aniyata). They have the path (magga) as object (maggārammaṇa). They may have the path as root (maggahetuka); they may have the path as predominant factor (maggādhipati); and they may be such that they should not be said to have the path as root, nor to have the path as predominant factor. They may be arisen (uppanna); they may be unarisen (anuppanna); they may be bound to arise (uppādī). They may be past (atīta); they may be future (anāgata); they may be present (paccuppanna). They should not be said to have a past object (atītārammaṇa), nor a future object (anāgatārammaṇa), nor a present object (paccuppannārammaṇa). They may be internal (ajjhatta); they may be external (bahiddhā); they may be both internal and external (ajjhattabahiddhā). They have an external object (bahiddhārammaṇa). They are invisible and non-impinging (anidassana-appaṭigha).
[Answers to the Dyad Mātikā (dukamātikā-visajjanā)]
[1. Answers on the Root Cluster (hetu-gocchaka-visajjanā)]
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.