[738] [The four jhānas] are sometimes wholesome (kusala), sometimes indeterminate (abyākata). Three jhānas — excluding the pleasant feeling (vedanā) that has arisen therein — are associated with (sampayutta) pleasant feeling; the fourth jhāna — excluding the neither-painful-nor-pleasant feeling that has arisen therein — is associated with neither-painful-nor-pleasant feeling. They are sometimes resultants (vipāka), sometimes phenomena having resultants as their nature (vipākadhammadhammā), sometimes neither resultants nor phenomena having resultants as their nature; sometimes clung-to and subject to clinging (upādinnupādāniyā), sometimes not clung-to but subject to clinging (anupādinnupādāniyā), sometimes not clung-to and not subject to clinging (anupādinna-anupādāniyā); sometimes undefiled yet subject to defilement (asaṅkiliṭṭhasaṅkilesikā), sometimes undefiled and not subject to defilement (asaṅkiliṭṭha-asaṅkilesikā). The first jhāna — excluding the thought-conception and discursive thought (vitakka-vicāra) that have arisen therein — is with thought-conception and with discursive thought; three jhānas are without thought-conception and without discursive thought. Two jhānas — excluding the rapture (pīti) that has arisen therein — are accompanied by rapture; three jhānas — excluding the pleasure (sukha) that has arisen therein — are accompanied by pleasure; the fourth jhāna — excluding the equanimity (upekkhā) that has arisen therein — is accompanied by equanimity. They are to be abandoned neither by seeing (dassana) nor by mental development (bhāvanā); they do not have roots to be abandoned either by seeing or by mental development; they are sometimes leading to accumulation (ācayagāmī), sometimes leading to dispersal (apacayagāmī), sometimes neither leading to accumulation nor leading to dispersal; sometimes pertaining to trainees (sekkha), sometimes pertaining to those beyond training (asekkha), sometimes pertaining neither to trainees nor to those beyond training; sometimes exalted (mahaggata), sometimes measureless (appamāṇa). Three jhānas are not to be said to have either a limited object (parittārammaṇa) or an exalted object (mahaggatārammaṇa); they sometimes have a measureless object (appamāṇārammaṇa), and sometimes are not to be said to have a measureless object; the fourth jhāna sometimes has a limited object, sometimes an exalted object, sometimes a measureless object, and sometimes is not to be said to have either a limited object, an exalted object, or a measureless object. They are sometimes middling (majjhima), sometimes sublime (paṇīta); sometimes fixed in rightness (sammattaniyata), sometimes unfixed (aniyata). Three jhānas do not have the path (magga) as object (maggārammaṇa); they sometimes have the path as root (maggahetuka), sometimes have the path as predominant (maggādhipati), and sometimes are not to be said to have either the path as root or the path as predominant; the fourth jhāna sometimes has the path as object, sometimes has the path as root, sometimes has the path as predominant, and sometimes is not to be said to have either the path as object, the path as root, or the path as predominant. They are sometimes arisen (uppanna), sometimes not arisen (anuppanna), sometimes bound to arise (uppādin); sometimes past, sometimes future, sometimes present. Three jhānas are not to be said to have either a past object, a future object, or a present object; the fourth jhāna sometimes has a past object, sometimes a future object, sometimes a present object, and sometimes is not to be said to have either a past object, a future object, or a present object. They are sometimes internal (ajjhatta), sometimes external (bahiddhā), sometimes internal-and-external. Three jhānas have an external object; the fourth jhāna sometimes has an internal object, sometimes an external object, sometimes an internal-and-external object, and sometimes is not to be said to have either an internal object, an external object, or an internal-and-external object. They are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.