[603] "This noble truth of suffering (dukkha), then, is to be fully understood" … "has been fully understood": regarding dhammas unheard before, vision arose, knowledge (ñāṇa) arose, wisdom arose, true knowledge (vijjā) arose, light arose. "Vision arose" — in what sense? "Knowledge arose" — in what sense? "Wisdom arose" — in what sense? "True knowledge arose" — in what sense? "Light arose" — in what sense? "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 and the domain of the discrimination of dhammas (dhammapaṭisambhidā). What are its objects are its domain; what is its domain are its objects. Therefore knowledge regarding dhammas is called the discrimination of dhammas. The sense of seeing is a meaning, 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 domain of the discrimination of meanings (atthapaṭisambhidā). What are its objects are its domain; what is its domain are its objects. Therefore knowledge regarding meanings is called the discrimination of meanings. There are verbal expressions of phrasing and language for pointing out the five dhammas, and verbal expressions of phrasing and language for pointing out the five meanings. These ten expressions of language are both the objects and the domain of the discrimination of language (niruttipaṭisambhidā). What are its objects are its domain; what is its domain are its objects. Therefore knowledge regarding expressions of language is called the discrimination of language. The knowledges regarding the five dhammas, the knowledges regarding the five meanings, and the knowledges regarding the ten expressions of language — these twenty knowledges are both the objects and the domain of the discrimination of sagacity (paṭibhāṇapaṭisambhidā). What are its objects are its domain; what is its domain are its objects. Therefore knowledge regarding instances of sagacity is called the discrimination of sagacity. In the noble truth of suffering there are fifteen dhammas, fifteen meanings, thirty expressions of language, and sixty knowledges.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.