[503] [The four right strivings (sammappadhāna)] are exclusively wholesome (kusala). They may be associated with pleasant feeling (vedanā); they may be associated with neither-painful-nor-pleasant feeling. They are phenomena 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 and with discursive thought only (avitakka-vicāramatta); they may be without thought-conception and without discursive thought (avitakka-avicāra). They may be accompanied by rapture (pīti); they may be accompanied by pleasure (sukha); they may be accompanied by equanimity (upekkhā). They are to be abandoned neither by seeing (dassana) nor by development (bhāvanā). They have roots to be abandoned neither by seeing nor by development. They lead to dispersion (apacayagāmī). They belong to trainees (sekkha). They are measureless (appamāṇa). They have measureless objects (appamāṇārammaṇa). They are sublime (paṇīta). They are fixed in rightness (sammattaniyata). They do not have the path (magga) as object; they have the path as root (maggahetuka); they may have the path as predominant factor (maggādhipati); they may be not to be described as having the path as predominant factor. They may be arisen (uppanna); they may be unarisen (anuppanna); they are not to be described as bound to arise (uppādī). They may be past; they may be future; they may be present. They are not to be described as having a past object, nor as having a future object, nor as having a present object. They may be internal (ajjhatta); they may be external (bahiddhā); they may be both internal and external. They have external objects (bahiddhārammaṇa). They are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.