[786] Three discriminations (paṭisambhidā): the discrimination of consequence (attha-paṭisambhidā), the discrimination of language (nirutti-paṭisambhidā), the discrimination of sagacity (paṭibhāṇa-paṭisambhidā).
Which phenomena (dhammā) are indeterminate (abyākata)? On the occasion when, because sense-sphere (kāmāvacara) wholesome (kusala) kamma has been done and accumulated, resultant (vipāka) eye-consciousness (cakkhuviññāṇa) has arisen, accompanied by equanimity (upekkhā), having a form (rūpa) as its object — on that occasion there is contact (phassa), there is feeling (vedanā), there is perception (saññā), there is volition (cetanā), there is mind (citta), there is equanimity, there is one-pointedness of mind (cittassa ekaggatā), there is the mind faculty (manindriya), there is the equanimity faculty (upekkhindriya), there is the life faculty (jīvitindriya); or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge (ñāṇa) with regard to these phenomena is the discrimination of consequence; by whatever language (nirutti) there is the designation (paññatti) of those phenomena, knowledge with regard to the utterance of the dhamma-language (dhammanirutti) therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because sense-sphere wholesome kamma has been done and accumulated, resultant ear-consciousness (sotaviññāṇa) has arisen, accompanied by equanimity, having a sound (sadda) as its object … nose-consciousness (ghānaviññāṇa) has arisen, accompanied by equanimity, having an odour (gandha) as its object … tongue-consciousness (jivhāviññāṇa) has arisen, accompanied by equanimity, having a taste (rasa) as its object … body-consciousness (kāyaviññāṇa) has arisen, accompanied by pleasure (sukha), having a tangible object (phoṭṭhabba) as its object — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is pleasure, there is one-pointedness of mind, there is the mind faculty, there is the pleasure faculty (sukhindriya), there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because sense-sphere wholesome kamma has been done and accumulated, the resultant mind element (manodhātu) has arisen, accompanied by equanimity, having as its object a form … or a tangible object, or with reference to whatever [object] — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is initial application (vitakka), there is sustained application (vicāra), there is equanimity, there is one-pointedness of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because sense-sphere wholesome kamma has been done and accumulated, the resultant mind-consciousness element (manoviññāṇadhātu) has arisen, accompanied by joy (somanassa), having as its object a form … or a mental object (dhammārammaṇa), or with reference to whatever [object] — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is initial application, there is sustained application, there is rapture (pīti), there is pleasure, there is one-pointedness of mind, there is the mind faculty, there is the joy faculty (somanassindriya), there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because sense-sphere wholesome kamma has been done and accumulated, the resultant mind-consciousness element has arisen, accompanied by equanimity, having as its object a form … or a mental object, or with reference to whatever [object] — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is initial application, there is sustained application, there is equanimity, there is one-pointedness of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because sense-sphere wholesome kamma has been done and accumulated, the resultant mind-consciousness element has arisen, accompanied by joy, associated with knowledge … accompanied by joy, associated with knowledge, with prompting (sasaṅkhārena) … accompanied by joy, dissociated from knowledge … accompanied by joy, dissociated from knowledge, with prompting … accompanied by equanimity, associated with knowledge … accompanied by equanimity, associated with knowledge, with prompting … accompanied by equanimity, dissociated from knowledge … accompanied by equanimity, dissociated from knowledge, with prompting — having as its object a form … or a mental object, or with reference to whatever [object] — on that occasion there is contact … there is non-distraction (avikkhepa) — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when he develops the path for rebirth in the form [sphere] (rūpūpapatti): quite secluded from sensual pleasures … he enters upon and dwells in the first jhāna [on] the earth kasiṇa (pathavīkasiṇa) — on that occasion there is contact … there is non-distraction — these phenomena are wholesome. Because that same form-sphere (rūpāvacara) wholesome kamma has been done and accumulated, as [its] resultant: quite secluded from sensual pleasures … he enters upon and dwells in the first jhāna [on] the earth kasiṇa — on that occasion there is contact … there is non-distraction — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when he develops the path for rebirth in the formless [sphere] (arūpūpapatti): having completely transcended the sphere of nothingness (ākiñcaññāyatana) — accompanied by the perception of the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) — with the abandoning of pleasure … he enters upon and dwells in the fourth jhāna — on that occasion there is contact … there is non-distraction — these phenomena are wholesome. Because that same formless-sphere (arūpāvacara) wholesome kamma has been done and accumulated, as [its] resultant: having completely transcended the sphere of nothingness — accompanied by the perception of the sphere of neither-perception-nor-non-perception — with the abandoning of pleasure … he enters upon and dwells in the fourth jhāna — on that occasion there is contact … there is non-distraction — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when he develops supramundane (lokuttara) jhāna — leading out (niyyānika), going to diminution (apacayagāmī) — for the abandoning of [wrong] views (diṭṭhigata), for the attainment of the first stage (bhūmi): quite secluded from sensual pleasures … he enters upon and dwells in the first jhāna, of painful practice and sluggish direct knowledge (dukkhāpaṭipadā dandhābhiññā) — on that occasion there is contact … there is non-distraction — these phenomena are wholesome. Because that same supramundane wholesome jhāna has been done and developed, as [its] resultant: quite secluded from sensual pleasures … he enters upon and dwells in the first jhāna, of painful practice and sluggish direct knowledge, emptiness (suññata) — on that occasion there is contact … there is non-distraction — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because unwholesome (akusala) kamma has been done and accumulated, resultant eye-consciousness has arisen, accompanied by equanimity, having a form as its object … ear-consciousness has arisen, accompanied by equanimity, having a sound as its object … nose-consciousness has arisen, accompanied by equanimity, having an odour as its object … tongue-consciousness has arisen, accompanied by equanimity, having a taste as its object … body-consciousness has arisen, accompanied by pain (dukkha), having a tangible object as its object — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is pain, there is one-pointedness of mind, there is the mind faculty, there is the pain faculty (dukkhindriya), there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
Three discriminations: the discrimination of consequence, the discrimination of language, the discrimination of sagacity.
Which phenomena are indeterminate? On the occasion when, because unwholesome kamma has been done and accumulated, the resultant mind element has arisen, accompanied by equanimity, having as its object a form … or a tangible object … the mind-consciousness element has arisen, accompanied by equanimity, having as its object a form … or a mental object, or with reference to whatever [object] — on that occasion there is contact, there is feeling, there is perception, there is volition, there is mind, there is initial application, there is sustained application, there is equanimity, there is one-pointedness of mind, there is the mind faculty, there is the equanimity faculty, there is the life faculty; or whatever other dependently arisen immaterial phenomena there are on that occasion — these phenomena are indeterminate. Knowledge with regard to these phenomena is the discrimination of consequence; by whatever language there is the designation of those phenomena, knowledge with regard to the utterance of the dhamma-language therein is the discrimination of language; the knowledge by which one knows those knowledges — 'These knowledges illuminate this meaning' — that knowledge with regard to knowledges is the discrimination of sagacity.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.