[196] Which phenomena (dhammā) are wholesome?
On the occasion when one develops supramundane jhāna (lokuttara jhāna) — which leads out (niyyānika), tending to dispersal (apacayagāmī) — for the abandoning of wrong views (diṭṭhigata), for the attainment of the first stage (bhūmi); when, quite secluded from sensual pleasures, secluded from unwholesome phenomena, one enters and dwells in the first jhāna, which is accompanied by applied thought (vitakka) and sustained thought (vicāra), with rapture (pīti) and pleasure (sukha) born of seclusion, of painful practice and sluggish direct knowledge (dukkhāpaṭipadaṃ dandhābhiññaṃ) — on that occasion there is contact (phassa), there is feeling (vedanā), there is perception (saññā), there is volition (cetanā), there is mind (citta), there is applied thought, there is sustained thought, there is rapture, there is pleasure, there is one-pointedness of mind (cittass'ekaggatā), there is the faculty of faith (saddhindriya), there is the faculty of energy (viriyindriya), there is the faculty of mindfulness (satindriya), there is the faculty of concentration (samādhindriya), there is the faculty of wisdom (paññindriya), there is the mind faculty (manindriya), there is the faculty of joy (somanassindriya), there is the life faculty (jīvitindriya), there is the faculty "I shall come to know the unknown" (anaññātaññassāmītindriya), there is right view (sammādiṭṭhi), there is right thought (sammāsaṅkappa), there is right speech (sammāvācā), there is right action (sammākammanta), there is right livelihood (sammā-ājīva), there is right effort (sammāvāyāma), there is right mindfulness (sammāsati), there is right concentration (sammāsamādhi), there is the power of faith (saddhābala), there is the power of energy (viriyabala), there is the power of mindfulness (satibala), there is the power of concentration (samādhibala), there is the power of wisdom (paññābala), there is the power of moral shame (hirībala), there is the power of moral dread (ottappabala), there is non-greed (alobha), there is non-hatred (adosa), there is non-delusion (amoha), there is non-covetousness (anabhijjhā), there is non-ill will (abyāpāda), there is right view, there is moral shame (hirī), there is moral dread (ottappa), there is tranquility of the mental body (kāyapassaddhi), there is tranquility of mind (cittapassaddhi), there is lightness of the mental body (kāyalahutā), there is lightness of mind (cittalahutā), there is pliancy of the mental body (kāyamudutā), there is pliancy of mind (cittamudutā), there is wieldiness of the mental body (kāyakammaññatā), there is wieldiness of mind (cittakammaññatā), there is proficiency of the mental body (kāyapāguññatā), there is proficiency of mind (cittapāguññatā), there is rectitude of the mental body (kāyujukatā), there is rectitude of mind (cittujukatā), there is mindfulness (sati), there is clear comprehension (sampajañña), there is serenity (samatha), there is insight (vipassanā), there is exertion (paggāha), there is non-distraction (avikkhepa); or whatever other dependently arisen (paṭiccasamuppanna) immaterial phenomena there are on that occasion — these phenomena are wholesome.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.