[602] "This is the noble truth (ariyasacca) of suffering (dukkha)": thus, regarding dhammas unheard of before, vision (cakkhu) arose, knowledge (ñāṇa) arose, wisdom (paññā) arose, true knowledge (vijjā) arose, light (āloka) arose. In what sense did vision arise? In what sense did knowledge arise? In what sense did wisdom arise? In what sense did true knowledge arise? In what sense did light arise? "Vision arose" in the sense of seeing; "knowledge arose" in the sense of what is known; "wisdom arose" in the sense of understanding; "true knowledge arose" in the sense of penetration; "light arose" in the sense of illumination.
Vision is a dhamma; knowledge is a dhamma; wisdom is a dhamma; true knowledge is a dhamma; light is a dhamma. These five dhammas are both the objects (ārammaṇa) and the resorts (gocara) of the discrimination of dhammas (dhammapaṭisambhidā). Whatever are its objects, those are its resorts; whatever are its resorts, those are its objects. Therefore knowledge regarding dhammas is called the discrimination of dhammas.
The sense of seeing is a meaning (attha); the sense of what is known is a meaning; the sense of understanding is a meaning; the sense of penetration is a meaning; the sense of illumination is a meaning. These five meanings are both the objects and the resorts of the discrimination of meanings (atthapaṭisambhidā). Whatever are its objects, those are its resorts; whatever are its resorts, those are its objects. Therefore knowledge regarding meanings is called the discrimination of meanings.
There are utterances of phrasing and language (byañjananiruttābhilāpā) for pointing out the five dhammas, and utterances of phrasing and language for pointing out the five meanings. These ten modes of language (nirutti) are both the objects and the resorts of the discrimination of language (niruttipaṭisambhidā). Whatever are its objects, those are its resorts; whatever are its resorts, those are its objects. Therefore knowledge regarding modes of language is called the discrimination of language.
There are knowledges regarding the five dhammas, knowledges regarding the five meanings, and knowledges regarding the ten modes of language. These twenty knowledges are both the objects and the resorts of the discrimination of ready wit (paṭibhāṇapaṭisambhidā). Whatever are its objects, those are its resorts; whatever are its resorts, those are its objects. Therefore knowledge regarding instances of ready wit is called the discrimination of ready wit.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.