[335] Having abandoned these five hindrances (nīvaraṇa), corruptions of the mind (citta) that weaken wisdom, then, quite secluded from sensual pleasures, secluded from unskillful states, he enters and dwells in the first jhāna, which is accompanied by applied thought (vitakka) and sustained thought (vicāra), with rapture (pīti) and happiness born of seclusion. This, brahmin, is called 'a footprint of the Tathāgata (tathāgatapada),' and also 'a place frequented by the Tathāgata (tathāgatanisevita),' and also 'a place scored by the Tathāgata (tathāgatārañjita).' But a noble disciple does not yet come to the conclusion: 'The Blessed One is a Perfectly Enlightened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One's disciples is practicing well.'
Furthermore, brahmin, with the stilling of applied thought and sustained thought, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration (samādhi) … the third jhāna … he enters and dwells in the fourth jhāna. This, brahmin, is called 'a footprint of the Tathāgata,' and also 'a place frequented by the Tathāgata,' and also 'a place scored by the Tathāgata.' But a noble disciple does not yet come to the conclusion: 'The Blessed One is a Perfectly Enlightened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha of the Blessed One's disciples is practicing well.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.