[39] But here, bhikkhus, some ascetic or brahmin, through the relinquishment of views about the past (pubbantānudiṭṭhi) and through the relinquishment of views about the future (aparantānudiṭṭhi), through not fixating in any way upon the fetters (saṃyojana) of sensuality, through transcending the rapture (pīti) of seclusion and transcending pleasure not of the flesh (nirāmisa sukha), enters and dwells in neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā), [thinking:] "This is peaceful, this is sublime, namely, that I enter and dwell in neither-painful-nor-pleasant feeling." That neither-painful-nor-pleasant feeling of his ceases. With the cessation (nirodha) of the neither-painful-nor-pleasant feeling, pleasure not of the flesh arises; with the cessation of pleasure not of the flesh, neither-painful-nor-pleasant feeling arises. Just as, bhikkhus, what the shade leaves, that the sunlight pervades, and what the sunlight leaves, that the shade pervades — even so, bhikkhus, with the cessation of the neither-painful-nor-pleasant feeling, pleasure not of the flesh arises; with the cessation of pleasure not of the flesh, neither-painful-nor-pleasant feeling arises.
This, bhikkhus, the Tathāgata understands: "This good ascetic or brahmin, through the relinquishment of views about the past and through the relinquishment of views about the future, through not fixating in any way upon the fetters of sensuality, through transcending the rapture of seclusion and transcending pleasure not of the flesh, enters and dwells in neither-painful-nor-pleasant feeling, [thinking:] 'This is peaceful, this is sublime, namely, that I enter and dwell in neither-painful-nor-pleasant feeling.' That neither-painful-nor-pleasant feeling of his ceases. With the cessation of the neither-painful-nor-pleasant feeling, pleasure not of the flesh arises; with the cessation of pleasure not of the flesh, neither-painful-nor-pleasant feeling arises. This is conditioned (saṅkhata) and gross; but there is the cessation of formations (saṅkhārā) — that exists." Having understood thus, seeing the escape from it, the Tathāgata has gone beyond it.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.