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KN Iti 45 Sujato tries to make jhana disappear in this passage, because it shows jhana concurrent with satipatthana

 

Sujato trans.

That is what the Buddha said.Etamatthaṁ bhagavā avoca.On this it is said:Tatthetaṁ iti vuccati:

“With minds at peace, alert,“Ye santacittā nipakā,mindful and meditative,satimanto ca jhāyino; Variant: satimanto ca → satimantova (bj, mr)they rightly discern the Dhamma,Sammā dhammaṁ vipassanti,unconcerned for sensual pleasures.kāmesu anapekkhino.

Delighting in diligence, peaceful,Appamādaratā santā,seeing fear in negligence,pamāde bhayadassino;such a one can’t decline,Abhabbā parihānāya,and has drawn near to quenching.”nibbānasseva santike”ti.


Thanissaro trans.

(verse)

♦ “ye santacittā nipakā,
 Those with calm minds–
satimanto ca jhāyino.
 masterful,
♦ sammā dhammaṃ vipassanti,
 mindful,
kāmesu anapekkhino.
 absorbed in jhāna–
♦ “appamādaratā santā,
 clearly see Dhamma rightly,
pamāde bhayadassino.
 not intent on sensual pleasures.
♦ abhabbā parihānāya,
 Delighting in heedfulness,
nibbānasseva santike”ti.
 calm,
♦ ayampi attho vutto bhagavatā,
 seeing danger in heedlessness, they
iti me sutanti. aṭṭhamaṃ.
 –incapable of falling away–
are right in the presence of Unbinding.    


Frankk trans. (derived from Sujato)

(verse)

“Ye santa-cittā nipakā,
 “With minds at peace, alert,
satimanto ca jhāyino;
 Rememberful [of the Dharma] and absorbed in jhāna,
Sammā dhammaṁ vipassanti,
 they rightly discern the Dhamma,
kāmesu anapekkhino.
 unconcerned for sensual pleasures.
Appamādaratā santā,
 Delighting in assiduity (a-p-pamāda 🐘🐾‍), peaceful,
pamāde bhayadassino;
 seeing fear in negligence,
Abhabbā parihānāya,
 such a one can’t decline,
nibbānasseva santike”ti.
 and has drawn near to quenching [aka nirvana].”
Ayampi attho vutto bhagavatā, iti me sutanti.
 This too was spoken by the Blessed One: that is what I heard.    



Apekkhati 1. [Sk. apīkṣate, apa + īkṣ] to desire, long for, look for, expect Sn 435 (kāme nɔâpekkhate cittaṃ), 773 (ppr. apekkhamāna); J iv.226 (id.); Dhs A 365. anapekkhamāna paying no attention to (acc.) Sn 59; J v.359. <-> 2. [Sk. avīkṣate, ava + īkṣ; see avekkḥati] to consider refer to, look at, ger. apekkhitvā (cp. Sk. avīkṣya) with reference to VvA 13. -- pp. apekkhita (q. v.).


The line about Kamesu and An-appkhino is referencing four jhanas, and sambojjhangas

that sanskrit root  īkṣ, meaning "observing, looking upon"

is also part of upekkha (equanimous-observation), prominent in 3rd and 4th jhana, and the 7th awakening factor. Upekkha is not just brain dead equanimity. It's a lucid mind in samadhi, doing dhamma vicaya, vipassana, penetrating Dharma with 4 jhana level of quality. 

So in all 3 translations here, it's not obvious, but it's not just being 'unconcerned with sensual pleasures.' It's a compact reference to the first jhana formula's discernment and seclusion from sensual pleasures,  being replaced with upekkha of the higher jhanas, and also by means of the upekkha equanimously observing with discernment to realize the benefits of abandoning sensual pleasure.

 

Conclusion

All 4 jhanas and 7 awakening factors are happening concurrently in that verse, if you go by Thanissaro's or Frankk's translation.


But if you believe Sujato's translation, jhana in this context is just a general meditation not involving the strict requirements for 4 jhanas. 


Sujato never gives a justification for how he arrived at his interpretation of 4 jhanas, or why jhana in this verse is not the 4 jhanas.


He conspicuously avoids ever acknowledging suttas such as MN 125.


 MN 125 is especially clear on first jhana explicitly equated with sati / satipatthana (with Dhamma vitakka on kusala dharma devoid of 3 wrong resolves). That is, first jhana and 4 satipatthana done with passaddhi sambojjhanga and having skillful Dharmic thoughts are exactly the same moments of mind. 

For detailed audits, see  🔗📝 MN 125, especially 

MN 125 first jhāna explicitly equated with (4sp) 4 sati-'paṭṭhāna




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