Well there is the jhana as "in the Noble One's discipline called 'abidings in ease here and now.'" which is the abiding in the present moment, and it is a meritorious activity which generates good karma, [whereas some puthujjanas call ''the present moment'' what would be alterness here https://www.accesstoinsight.org/tipitaka/sn/sn47/sn47.035.than.html ] and there is the jhanas as right samadhi, which is ''jhana when there is sati", ie ''practicing for effacement'', ie the end of karma, ie
He regards whatever phenomena there that are connected with form,
feeling, perception, fabrications, & consciousness, as inconstant,
stressful, a disease, a cancer, an arrow, painful, an affliction,
alien, a disintegration, an emptiness, not-self. At the break-up of
the body, after death, he reappears in conjunction with the Devas of
the Pure Abodes. This rebirth is not in common with run-of-the-mill
Sati is forcing to view whatever phenomena properly, contrary to any world view invented by puthujjanas, ie any stuff linked to ''form, feeling, perception, fabrications, & consciousness'' directly as annicca, dukkha, anatta with lots of nekkhamma, contentment, non-ill will and so on . This is why any practice with Sati in it is the direct and fastest way to reach nibanna [Puthujjanas who invented Dzogchen will never understand that].
This sutta is for the famous metta, karuna, mudita, Upekkha and you have the exact same thing for the 4 jhanas and before that Sati applied to vitakka, sanna and vedanna is called satisampajanna or satipatthana, so it goes like this,
he dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā·domanassa towards the world;
Sati can be applied to the 4 Brahmaviharas like in the sutta above, just like it can be applied to the jhanas.
The only difference between those 3 things is that satisapamjanna leads to the right samadhi, because it cleanses vitakka, then sanna and vedanna (when the citta is in samadhi, sanna and vedanna are good, meritorious, pleasant), and right samadhi or sati applied to the 4 Brahmaviharas lead to at least non-returner.
So today puthujjanas already confuse alterness with the abiding in the here and now, whereas, as usual with the dhamma, there is not much merit associated to the senses, then they struggle to ''do good karma'' by reaching the jhanas, ie the present moment, and since puthujjanas hate, by lack of faith, sati, because sati is the opposite of whatever puthujjanas believe, they fail to stop being puthujjanas.