[790] [The four discriminations (paṭisambhidā)] may be wholesome (kusala), may be indeterminate (abyākata); may be associated with pleasant feeling (vedanā), may be associated with neither-painful-nor-pleasant feeling. Three discriminations may be productive of resultants (vipākadhammadhammā), may be neither resultants nor productive of resultants; the discrimination of meanings (attha-paṭisambhidā) may be resultant (vipāka), may be productive of resultants, may be neither resultant nor productive of resultants. Three discriminations are not clung to but subject to clinging (anupādinnupādāniya); the discrimination of meanings may be not clung to but subject to clinging, may be not clung to and not subject to clinging. Three discriminations are undefiled yet subject to defilement (asaṅkiliṭṭha-saṅkilesika); the discrimination of meanings may be undefiled yet subject to defilement, may be undefiled and not subject to defilement. Three discriminations are accompanied by thought-conception and discursive thought (savitakka-savicāra); the discrimination of meanings may be accompanied by thought-conception and discursive thought, may be without thought-conception and with discursive thought only (avitakka-vicāramatta), may be without thought-conception and without discursive thought (avitakka-avicāra). [The four] may be accompanied by rapture (pīti), may be accompanied by pleasure (sukha), may be accompanied by equanimity (upekkhā). [They] are to be abandoned neither by seeing (dassana) nor by development (bhāvanā); they do not have roots to be abandoned either by seeing or by development. Three discriminations may lead to accumulation (ācayagāmī), may lead neither to accumulation nor to dismantling; the discrimination of meanings may lead to accumulation, may lead to dismantling (apacayagāmī), may lead neither to accumulation nor to dismantling. Three discriminations are neither of the trainee nor of one beyond training; the discrimination of meanings may be of the trainee (sekkha), may be of one beyond training (asekkha), may be neither of the trainee nor of one beyond training. Three discriminations are limited (paritta); the discrimination of meanings may be limited, may be immeasurable (appamāṇa). The discrimination of language (nirutti-paṭisambhidā) has a limited object (ārammaṇa); three discriminations may have a limited object, may have an exalted object (mahaggata), may have an immeasurable object. Three discriminations are medium (majjhima); the discrimination of meanings may be medium, may be superior (paṇīta). Three discriminations are unfixed (aniyata); the discrimination of meanings may be fixed in rightness (sammattaniyata), may be unfixed. The discrimination of language is not to be said either to have the path (magga) as object, or to have the path as root (maggahetuka), or to have the path as predominant factor (maggādhipati). The discrimination of meanings does not have the path as object; it may have the path as root, may have the path as predominant factor; in some cases it is not to be said either to have the path as root or to have the path as predominant factor. Two discriminations may have the path as object; they do not have the path as root; they may have the path as predominant factor; in some cases they are not to be said either to have the path as object or to have the path as predominant factor. Three discriminations may be arisen (uppanna), may be not arisen (anuppanna); they are not to be said to be bound to arise (uppādī). The discrimination of meanings may be arisen, may be not arisen, may be bound to arise. [The four] may be past, may be future, may be present. The discrimination of language has a present object; two discriminations may have a past object, may have a future object, may have a present object; the discrimination of meanings may have a past object, may have a future object, may have a present object; in some cases it is not to be said to have either a past object, or a future object, or a present object. [The four] may be internal (ajjhatta), may be external (bahiddhā), may be internal and external. The discrimination of language has an external object; three discriminations may have an internal object, may have an external object, may have an internal-and-external object. [The four] are invisible and non-impinging (anidassana-appaṭigha).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.