[389] Which phenomena (dhammā) are indeterminate (abyākata)?
On the occasion when one develops supramundane (lokuttara) jhāna — leading out [of the round] (niyyānika), going to dispersal (apacayagāmī) — for the abandoning of [wrong] views (diṭṭhigata), for the attainment of the first plane (bhūmi), and, quite secluded from sensual pleasures, … one enters upon and dwells in the first jhāna, of painful practice and sluggish direct knowledge (dukkhāpaṭipadā, dandhābhiññā): on that occasion there is contact (phassa) … there is non-distraction (avikkhepa) — these phenomena are wholesome (kusala).
Because that same supramundane wholesome jhāna has been done, has been developed, [when], quite secluded from sensual pleasures, … one enters upon and dwells in the first jhāna — [its] result (vipāka) — of painful practice and sluggish direct knowledge, [of the] emptiness [mode] (suññata): on that occasion, with volitional formations (saṅkhārā) as condition there is consciousness (viññāṇa); with consciousness as condition there is name (nāma); with name as condition there is the sixth sense base (chaṭṭhāyatana); with the sixth sense base as condition there is contact; with contact as condition there is feeling (vedanā); with feeling as condition there is confidence (pasāda); with confidence as condition there is resolution (adhimokkha); with resolution as condition there is existence (bhava); with existence as condition there is birth (jāti); with birth as condition there is aging and death (jarāmaraṇa). Thus is the origin of these phenomena.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.