Good sir, how is this for a translation?
–
How is the “Factor of Enlightenment” Established?
The Blessed One said:
Bhikshus, you should know that I have stated that by relying on the first jhāna, one can eliminate all impurities. Similarly, I have said that by relying on the second, third, and fourth jhānas, the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness, one can eliminate all impurities.
Bhikshus, you should know why I have made such a statement. It is because there are bhikshus who, through such practices, detach from desire and unwholesome states, experiencing initial and sustained thought, and attain joy and pleasure born of seclusion, thus dwelling in the first jhāna.
These bhikshus do not reflect on such practices but instead contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as akin to a disease, a boil, an arrow causing affliction, and as impermanent, suffering, empty, and not-self.
With profound revulsion, fear, and restraint toward these phenomena, they then gather their mind and place it in the realm of the deathless (nirvana). Reflecting on this realm as peaceful and sublime, they abandon all dependencies, completely detach from defilements, and attain final extinction in nirvana.
Just like a skilled archer or his student, who first practices shooting at close-range targets made of clay or straw, can eventually shoot and break distant, hard targets as well.
Bhikshus, likewise, by such practices, one detaches from desire and unwholesome states, experiencing initial and sustained thought, and attains joy and pleasure born of seclusion, thus dwelling in the first jhāna.
These bhikshus do not reflect on such practices but instead contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as akin to a disease, a boil, an arrow causing affliction, and as impermanent, suffering, empty, and not-self.
With profound revulsion, fear, and restraint toward these phenomena, they then gather their mind and place it in the realm of the deathless (nirvana). Reflecting on this realm as peaceful and sublime, they abandon all dependencies, completely detach from defilements, and attain final extinction in nirvana.
By knowing and seeing in this way, they are liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. Having been liberated, they know directly: “I have finished birth, the holy life has been fulfilled, what had to be done has been done, there is no further existence for me.”
It is for this reason that I say that by relying on the first jhāna, one can eliminate all impurities. Just as I have said that by relying on the first jhāna, one can eliminate all impurities, I have also said that by relying on the second, third, and fourth jhānas, the realm of infinite space, the realm of infinite consciousness, and the realm of nothingness, one can eliminate all impurities.
In the same way, one should also say this about the second jhāna: There are bhikshus who, through such practices, quieting initial and sustained thought, with internal clarity and unification of mind, without initial and sustained thought, attain joy and pleasure born of concentration, thus dwelling in the second jhāna.
These bhikshus do not reflect on such practices but contemplate the forms, feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as impermanent, suffering, empty, and not-self.
The same applies to the realm of nothingness: There are bhikshus who, through such practices, transcend the realm of infinite consciousness, and enter and dwell in the realm of nothingness.
They do not reflect on such practices but contemplate the feelings, perceptions, volitions, and consciousness they have attained, seeing these phenomena as impermanent, suffering, empty, and not-self.
Bhikshus, you should know that even in states of concentration, such practices should be carried out. There are also the realm of neither perception nor non-perception and the cessation of perception and feeling. I have said that those bhikshus who practice these states should frequently enter and exit them.
By practicing these seven supporting concentrations, the mind associated with the intention of eliminating impurities, being unified and stabilized, is called concentration. It is also called the root of concentration, the power of concentration, the factor of enlightenment of concentration, and right concentration. It is the holy, supramundane, impurity-free path that leads to the end of suffering and to the ultimate cessation of suffering.
Those who are learners, according to what they have seen in their practices, reflect and contemplate to reach the ultimate conclusion. They see deeply the faults in all formations and the virtues of final nirvana.
For the arahants, who have liberated their minds, by reflecting and contemplating to reach the ultimate conclusion, the mind associated with the intention of eliminating impurities, being unified and stabilized, is called the factor of enlightenment of concentration.
→ 
→ Sarv Ab Dk dharma-skandha-pāda-śāstra
