[787] There are three analytic insights (paṭisambhidā): the analytic insight into meaning (attha-paṭisambhidā), the analytic insight into language (nirutti-paṭisambhidā), and the analytic insight into ready wit (paṭibhāṇa-paṭisambhidā).
Which phenomena (dhammā) are indeterminate (abyākata)? At the time when the mind-element (manodhātu) has arisen that is functional (kiriyā), neither wholesome nor unwholesome and not the result of kamma (kamma-vipāka), accompanied by equanimity (upekkhā), having a form as its object … or a tangible as its object, or with reference to whatever [object] it may be — at that time there is contact (phassa), there is feeling (vedanā), there is perception (saññā), there is volition (cetanā), there is mind (citta), there is thought-conception (vitakka), there is discursive thought (vicāra), 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 (paṭiccasamuppanna) immaterial phenomena there are at that time — these phenomena are indeterminate. Knowledge (ñāṇa) in respect of these phenomena is the analytic insight into meaning. The language (nirutti) by which there is a designation (paññatti) of those phenomena — knowledge of the utterance of the language of dhammas therein is the analytic insight into language. The knowledge by which one knows those knowledges thus: 'These knowledges illuminate this meaning' — knowledge in respect of knowledges is the analytic insight into ready wit.
There are three analytic insights: the analytic insight into meaning, the analytic insight into language, and the analytic insight into ready wit.
Which phenomena are indeterminate? At the time when the mind-consciousness-element (manoviññāṇadhātu) has arisen that is functional, neither wholesome nor unwholesome and not the result of kamma, accompanied by joy (somanassa), having a form as its object … or a dhamma as its object …; [when] the mind-consciousness-element has arisen that is functional, neither wholesome nor unwholesome and not the result of kamma, accompanied by equanimity, having a form as its object … or a dhamma as its object, or with reference to whatever [object] it may be — at that time there is contact, there is feeling, there is perception, there is volition, there is mind, there is thought-conception, there is discursive thought, there is equanimity, there is one-pointedness of mind, there is the energy faculty (viriyindriya), there is the concentration faculty (samādhindriya), there is the mind faculty, there is the equanimity faculty, there is the life faculty; or whatever other dependently arisen immaterial phenomena there are at that time — these phenomena are indeterminate. Knowledge in respect of these phenomena is the analytic insight into meaning. The language by which there is a designation of those phenomena — knowledge of the utterance of the language of dhammas therein is the analytic insight into language. The knowledge by which one knows those knowledges thus: 'These knowledges illuminate this meaning' — knowledge in respect of knowledges is the analytic insight into ready wit.
There are three analytic insights: the analytic insight into meaning, the analytic insight into language, and the analytic insight into ready wit.
Which phenomena are indeterminate? At the time when the mind-consciousness-element has arisen that is functional, neither wholesome nor unwholesome and not the result of kamma, 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 …; [when] one develops the form-sphere jhāna (rūpāvacara-jhāna) …; [when] one develops the formless-sphere jhāna (arūpāvacara-jhāna) that is functional, neither wholesome nor unwholesome and not the result of kamma, a pleasant abiding in the present life (diṭṭhadhamma-sukhavihāra), and — having completely transcended the sphere of nothingness (ākiñcaññāyatana) — with the abandoning of pleasure and … one enters upon and dwells in the fourth jhāna accompanied by the perception of the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana) — at that time there is contact … there is non-distraction (avikkhepa) — these phenomena are indeterminate. Knowledge in respect of these phenomena is the analytic insight into meaning. The language by which there is a designation of those phenomena — knowledge of the utterance of the language of dhammas therein is the analytic insight into language. The knowledge by which one knows those knowledges thus: 'These knowledges illuminate this meaning' — knowledge in respect of knowledges is the analytic insight into ready wit.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.