[605] "This is the contemplating of the body in the body (kāyānupassanā)": thus, bhikkhus, in regard to dhammas unheard before, the eye arose in me … light arose. "But this very contemplating of the body in the body is to be developed": thus, bhikkhus, … "has been developed": thus, bhikkhus, in regard to dhammas unheard before, the eye arose in me … light arose. "This, in feelings (vedanā) …" "This, in the mind (citta) …"
"This is the contemplating of dhammas in dhammas": thus, bhikkhus, in regard to dhammas unheard before, the eye arose in me … light arose. "But this very contemplating of dhammas in dhammas is to be developed": thus, bhikkhus, … "has been developed": thus, bhikkhus, in regard to dhammas unheard before, the eye arose in me … light arose.
"This is the contemplating of the body in the body": in regard to dhammas unheard before, the eye arose … light arose. … "But this very contemplating of the body in the body is to be developed" … "has been developed": in regard to dhammas unheard before, the eye arose, knowledge (ñāṇa) arose, wisdom (paññā) arose, true knowledge (vijjā) arose, light arose. "The eye 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? "The eye 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.
The eye 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 domains (gocara) of the discrimination of dhammas (dhammapaṭisambhidā). Whatever are its objects, those are its domains; whatever are its domains, those are its objects. Therefore knowledge in 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 domains of the discrimination of meanings (atthapaṭisambhidā). Whatever are its objects, those are its domains; whatever are its domains, those are its objects. Therefore knowledge in meanings is called the discrimination of meanings. There are utterances of phrasing and language (byañjananiruttābhilāpa) for indicating the five dhammas; there are utterances of phrasing and language for indicating the five meanings. These ten expressions of language (nirutti) are both the objects and the domains of the discrimination of language (niruttipaṭisambhidā). Whatever are its objects, those are its domains; whatever are its domains, those are its objects. Therefore knowledge in expressions of language is called the discrimination of language. The knowledges in the five dhammas, the knowledges in the five meanings, the knowledges in the ten expressions of language — these twenty knowledges are both the objects and the domains of the discrimination of perspicuity (paṭibhāṇapaṭisambhidā). Whatever are its objects, those are its domains; whatever are its domains, those are its objects. Therefore knowledge in kinds of perspicuity is called the discrimination of perspicuity. In the establishment of mindfulness (satipaṭṭhāna) of contemplating the body in the body there are fifteen dhammas, fifteen meanings, thirty expressions of language, sixty knowledges. "This, in feelings …" "This, in the mind …"
"This is the contemplating of dhammas in dhammas": in regard to dhammas unheard before, the eye arose … light arose. … "But this very contemplating of dhammas in dhammas is to be developed" … "has been developed": in regard to dhammas unheard before, the eye arose … light arose. … In the establishment of mindfulness of contemplating dhammas in dhammas there are fifteen dhammas, fifteen meanings, thirty expressions of language, sixty knowledges. In the four establishments of mindfulness there are sixty dhammas, sixty meanings, one hundred and twenty expressions of language, and two hundred and forty knowledges.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.