[763] [The four boundless states (appamaññā)] may be wholesome (kusala); they may be indeterminate (abyākata). Three boundless states are associated with pleasant feeling (vedanā); equanimity (upekkhā) is associated with neither-painful-nor-pleasant feeling. They may be resultants (vipāka); they may be phenomena (dhammā) productive of resultants; they may be neither resultants nor productive of resultants. They may be clung-to and subject to clinging (upādinnupādāniya); they may be not clung-to yet subject to clinging (anupādinnupādāniya). They are undefiled yet subject to defilement (asaṅkiliṭṭhasaṅkilesika). Three boundless states may be accompanied by initial application and sustained application (savitakkasavicāra); they may be without initial application, having sustained application only (avitakkavicāramatta); they may be without initial application and without sustained application (avitakka-avicāra); equanimity is without initial application and without sustained application. Three boundless states may be accompanied by rapture (pīti); they may be accompanied by pleasure (sukha); they are not accompanied by equanimity; sometimes they should not be said to be accompanied by rapture; equanimity is accompanied by equanimity. 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 may be leading to accumulation (ācayagāmī); they may be leading neither to accumulation nor to dispersal. They are neither of trainees nor of those beyond training (nevasekkhanāsekkha). They are exalted (mahaggata). They should not be said to have a limited object (parittārammaṇa), an exalted object, or a measureless object (appamāṇārammaṇa). They are medium (majjhima). They are unfixed (aniyata). They should not be said to have the path (magga) as object, the path as root, or the path as predominant factor. They may be arisen (uppanna); they may be not arisen; they may be bound to arise (uppādin). They may be past; they may be future; they may be present. They should not be said to have a past object, a future object, or a present object. They may be internal (ajjhatta); they may be external (bahiddhā); they may be both internal and external. They have external objects. They are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.