[607] "This is the basis for success (iddhipāda) endowed with concentration (samādhi) due to zeal (chanda) and volitional formations of striving (padhānasaṅkhāra)": thus the eye arose in regard to dhammas not heard before … light arose … "This very basis for success endowed with concentration due to zeal and volitional formations of striving is to be developed" … "has been developed": thus the eye arose in regard to dhammas not heard before, knowledge (ñāṇa) arose, wisdom 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 and the domain of the discrimination of dhammas (dhammapaṭisambhidā). Whatever are its objects, those are its domain; whatever is its domain, those are its objects. Therefore it is said: knowledge in regard to dhammas is the discrimination of dhammas. The meaning in the sense of seeing is a meaning; the meaning in the sense of what is known is a meaning; the meaning in the sense of understanding is a meaning; the meaning in the sense of penetration is a meaning; the meaning in the sense of illumination is a meaning. These five meanings are both the objects and the domain of the discrimination of meanings (atthapaṭisambhidā). Whatever are its objects, those are its domain; whatever is its domain, those are its objects. Therefore it is said: knowledge in regard to meanings is the discrimination of meanings. There are expressions of language and phrasing for indicating the five dhammas; there are expressions of language and phrasing for indicating the five meanings. These ten expressions of language are both the objects and the domain of the discrimination of language (niruttipaṭisambhidā). Whatever are its objects, those are its domain; whatever is its domain, those are its objects. Therefore it is said: knowledge in regard to expressions of language is the discrimination of language. The knowledges in regard to the five dhammas, the knowledges in regard to the five meanings, the knowledges in regard to the ten expressions of language: these twenty knowledges are both the objects and the domain of the discrimination of perspicuity (paṭibhāṇapaṭisambhidā). Whatever are its objects, those are its domain; whatever is its domain, those are its objects. Therefore it is said: knowledge in regard to kinds of perspicuity is the discrimination of perspicuity. In the basis for success endowed with concentration due to zeal and volitional formations of striving there are fifteen dhammas, fifteen meanings, thirty expressions of language, and sixty knowledges. This concentration due to energy (vīriya) … This concentration due to mind (citta) …
"This is the basis for success endowed with concentration due to investigation (vīmaṃsā) and volitional formations of striving": thus the eye arose in regard to dhammas not heard before … light arose … "This very basis for success endowed with concentration due to investigation and volitional formations of striving is to be developed" … "has been developed": thus the eye arose in regard to dhammas not heard before … light arose … In the basis for success endowed with concentration due to investigation and volitional formations of striving there are fifteen dhammas, fifteen meanings, thirty expressions of language, and sixty knowledges. In the four bases for success 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.