[739] [The four jhānas] are not roots (hetu); they are accompanied by roots (sahetuka); they are associated with roots (hetusampayutta). They are not to be said to be "both roots and accompanied by roots"; they are accompanied by roots but not roots. They are not to be said to be "both roots and associated with roots"; they are associated with roots but not roots. They are not roots but accompanied by roots. They are with conditions (sappaccaya); they are conditioned (saṅkhata); they are invisible (anidassana); they are non-impinging (appaṭigha); they are immaterial (arūpa); they are sometimes mundane (lokiya), sometimes supramundane (lokuttara); they are cognizable by some [consciousness] (kenaci viññeyyā), not cognizable by some (kenaci na viññeyyā). They are not taints (āsava); they are sometimes subject to taints (sāsava), sometimes free from taints (anāsava); they are dissociated from taints (āsavavippayutta). They are not to be said to be "both taints and subject to taints"; they are sometimes "subject to taints but not taints," and sometimes they are not to be said to be "subject to taints but not taints." They are not to be said to be either "both taints and associated with taints" or "associated with taints but not taints." They are sometimes dissociated from taints yet subject to taints (āsavavippayutta-sāsava), sometimes dissociated from taints and free from taints (āsavavippayutta-anāsava). They are not fetters (saññojana) … They are not ties (gantha) … They are not floods (ogha) … They are not bonds (yoga) … They are not hindrances (nīvaraṇa) … They are not misapprehensions (parāmāsa) … They have an object (sārammaṇa); they are not mind (citta); they are mental factors (cetasika); they are associated with mind (cittasampayutta); they are conjoined with mind (cittasaṃsaṭṭha); they are originated by mind (cittasamuṭṭhāna); they are co-existent with mind (cittasahabhū); they conform to mind (cittānuparivattī); they are conjoined with and originated by mind (cittasaṃsaṭṭhasamuṭṭhāna); they are conjoined with, originated by, and co-existent with mind (cittasaṃsaṭṭhasamuṭṭhānasahabhū); they are conjoined with, originated by, and conforming to mind (cittasaṃsaṭṭhasamuṭṭhānānuparivattī); they are external (bāhira); they are not derived (no upādā); they are sometimes clung-to (upādinna), sometimes not clung-to (anupādinna). They are not clingings (upādāna) … They are not defilements (kilesa) …
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.