[415] Which phenomena (dhammā) are indeterminate (abyākata)?
On the occasion when one develops supramundane (lokuttara) jhāna—leading out (niyyānika), conducing to dismantling (apacayagāmī)—for the abandoning of views (diṭṭhigata), for the attainment of the first plane (bhūmi): quite secluded from sensual pleasures … one enters 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 of the having-been-done, the having-been-developed, of that same supramundane wholesome jhāna, quite secluded from sensual pleasures … one enters and dwells in the first jhāna—[its] result (vipāka)—of painful practice and sluggish direct knowledge, emptiness (suññata); on that occasion, with wholesome root (kusalamūla) as condition (paccaya), there is volitional formation (saṅkhāra); with volitional formation as condition, consciousness (viññāṇa); with consciousness as condition, mentality (nāma); with mentality as condition, the sixth sense base (chaṭṭhāyatana); with the sixth sense base as condition, contact; with contact as condition, feeling (vedanā); with feeling as condition, confidence (pasāda); with confidence as condition, resolution (adhimokkha); with resolution as condition, existence (bhava); with existence as condition, birth (jāti); with birth as condition, aging and death (jarāmaraṇa). Thus is the origin of these phenomena.
The Exposition of the Result Rooted in the Wholesome (kusalamūlaka-vipāka-niddesa).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.