[565] [The seven factors of awakening (bojjhaṅga)] may be wholesome; may be indeterminate (abyākata). The awakening factor of rapture (pīti-sambojjhaṅga) is associated (sampayutta) with pleasant feeling (vedanā); six factors of awakening may be associated with pleasant feeling; may be associated with neither-painful-nor-pleasant feeling. They may be results (vipāka); may be phenomena that have results as their nature (vipākadhammadhamma); they are not clung to and not subject to clinging (anupādinna-anupādāniya); not defiled and not subject to defilement (asaṅkiliṭṭha-asaṅkilesika); they may be accompanied by thought-conception and discursive thought (savitakka-savicāra); may be without thought-conception and with discursive thought only (avitakka-vicāramatta); may be without thought-conception and without discursive thought (avitakka-avicāra). The awakening factor of rapture is not accompanied by rapture, is accompanied by pleasure, and is not accompanied by equanimity; six factors of awakening may be accompanied by rapture (pīti-sahagata); may be accompanied by pleasure (sukha-sahagata); may be accompanied by equanimity (upekkhā-sahagata). 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; may be leading to dismantling (apacayagāmī); may be neither leading to accumulation (ācayagāmī) nor leading to dismantling; may be of the trainee (sekkha); may be of one beyond training (asekkha); are immeasurable (appamāṇa); have immeasurable objects (appamāṇārammaṇa); are superior (paṇīta); may be fixed in rightness (sammattaniyata); may be unfixed (aniyata); do not have the path (magga) as their object (ārammaṇa); may have the path as their root (maggahetuka); may have the path as their predominant factor (maggādhipati); may not be describable either as having the path as their root or as having the path as their predominant factor; may be arisen (uppanna); may be unarisen (anuppanna); may be bound to arise (uppādī); may be past; may be future; may be present; are not to be described either as having past objects, as having future objects, or as having present objects; may be internal (ajjhatta); may be external (bahiddhā); may be both internal and external; have external objects (bahiddhārammaṇa); are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.