[613] To whatever extent the knowledge (ñāṇa) of the superiority and inferiority of the faculties (indriyaparopariyatta-ñāṇa) has been known, seen, understood, realized, and contacted with wisdom — there is no knowledge of the superiority and inferiority of the faculties that has not been contacted with wisdom — thus the eye arose … the light arose. In the knowledge of the superiority and inferiority of the faculties there are twenty-five dhammas, twenty-five meanings (attha), fifty linguistic expressions (nirutti), one hundred knowledges.
To whatever extent the knowledge of the dispositions and latent tendencies (āsayānusaya) of beings … to whatever extent the knowledge of the twin miracle (yamakapāṭihīra), to whatever extent the knowledge of the attainment of great compassion (mahākaruṇāsamāpatti), to whatever extent the unobstructed knowledge (anāvaraṇañāṇa) has been known, seen, understood, realized, and contacted with wisdom — there is no unobstructed knowledge that has not been contacted with wisdom — thus the eye arose, knowledge arose, wisdom arose, true knowledge arose, the light arose. In the unobstructed knowledge there are twenty-five dhammas, twenty-five meanings, fifty linguistic expressions, one hundred knowledges.
In the six qualities of a Buddha (buddhadhamma) there are one hundred and fifty dhammas, one hundred and fifty meanings, three hundred linguistic expressions, six hundred knowledges. In the Treatise on Analytic Insight (Paṭisambhidāpakaraṇa) there are eight hundred and fifty dhammas, eight hundred and fifty meanings, one thousand seven hundred linguistic expressions, and three thousand four hundred knowledges.
The Discourse on Analytic Insight (Paṭisambhidākathā) is concluded.
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In the Yuganaddhavagga: the Discourse on the Wheel of Dhamma (Dhammacakkakathā)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.