177. Iti imesaṃ aṭṭhannaṃ ākārānaṃ aññataraññatarena anussaratopi punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati,
Ñ(VIII,40): So while he does his recollecting by means of one or other of these eight ways, his consciousness acquires [the support of] repetition owing to the reiterated attention,
maraṇārammaṇā sati santiṭṭhati,
Ñ: mindfulness settles down with death as its object,
Ñ: the hindrances are suppressed,
Ñ: and the jhāna factors make their appearance.
Sabhāvadhammattā pana saṃvejanīyattā ca ārammaṇassa appanaṃ appatvā upacārappattameva jhānaṃ hoti.
Ñ: But since the object is stated with individual essences, and since it awakens a sense of urgency, the jhāna does not reach absorption and is only access. 
Lokuttarajjhānaṃ pana dutiyacatutthāni ca āruppajjhānāni sabhāvadhammepi bhāvanāvisesena appanaṃ pāpuṇanti.
Ñ: Now with special development the supramundane jhāna and the second and the fourth immaterial jhānas reach absorption even with respect to states with individual essences.
Visuddhibhāvanānukkamavasena hi lokuttaraṃ appanaṃ pāpuṇāti.
Ñ: For the supramundane reaches absorption by means of progressive development of the purifications
Ñ: and the immaterial jhānas do so by means of development consisting in the surmounting of the object (see Ch. X)
Appanāpattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hoti.
Ñ: since there [in those two immaterial jhānas] there is merely the surmounting of the object of jhāna that had already reached absorption.
Idha pana tadubhayampi natthi. Tasmā upacārappattameva jhānaṃ hoti.
Ñ: But here [in mundane mindfulness of death] there is neither so the jhāna only reaches access.
Tadetaṃ maraṇassatibalena uppannattā maraṇassaticceva saṅkhaṃ gacchati.
Ñ: And that access is known as 'mindfulness of death' too since it arises through its means.