[775] [The five training rules] are exclusively wholesome (kusala); they may be associated (sampayutta) with pleasant feeling (sukhā vedanā), or they may be associated with neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā); they are phenomena having results as their nature (vipākadhammadhamma); they are not clung-to but subject to clinging (anupādinna-upādāniya); they are undefiled but subject to defilement (asaṅkiliṭṭha-saṅkilesika); they are accompanied by thought and examination (savitakka-savicāra); they may be accompanied by rapture (pīti), or accompanied by pleasure (sukha), or 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 accumulation (ācayagāmī); they are neither of trainees nor of those beyond training (nevasekkha-nāsekkha); they are limited (paritta); they have limited objects (parittārammaṇa); they are middling (majjhima); they are unfixed (aniyata); they should not be said either to have the path (magga) as object, or to have the path as root, or to have the path as predominance; they may be arisen (uppanna), or they may be unarisen (anuppanna); they should not be said to be bound to arise (uppādī); they may be past, or they may be future, or they may be present; they have present objects; they may be internal (ajjhatta), or external (bahiddhā), or 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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.