[893] Which phenomena (dhammā) have the path (magga) as object?
Among the sense-sphere (kāmāvacara) wholesome, the four states of consciousness (cittuppāda) associated with knowledge (ñāṇa), and among the functional (kiriya), the four states of consciousness associated with knowledge — these phenomena may have the path as object; they are not rooted in the path (maggahetuka); they may have the path as predominant (maggādhipati); and they may be such that they are not to be described either as "having the path as object" or as "having the path as predominant."
The four noble paths (ariyamagga) do not have the path as object; they are rooted in the path; they may have the path as predominant; and they may be such that they are not to be described as "having the path as predominant."
The fourth jhāna of the form sphere (rūpāvacara), as wholesome and as functional, and the rootless (ahetuka) functional mind-consciousness element (manoviññāṇa-dhātu) accompanied by equanimity (upekkhā) — these phenomena may have the path as object; they are not rooted in the path; they do not have the path as predominant; and they may be such that they are not to be described as "having the path as object."
Among the sense-sphere wholesome, the four states of consciousness dissociated from knowledge; all the unwholesome; all resultants (vipāka) of the sense sphere; among the functional, six states of consciousness; the form-sphere jhānas — the three [of the fourfold method] and the four [of the fivefold method] — as wholesome, as resultant, and as functional; the resultant of the fourth jhāna; the four formless states (āruppa), as wholesome, as resultant, and as functional; and the four fruits of the ascetic life (sāmaññaphala) — these phenomena are not to be described as "having the path as object," nor as "rooted in the path," nor as "having the path as predominant."
Form (rūpa) and Nibbāna are without object (anārammaṇa).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.