[803] Wisdom (paññā) in the wholesome (kusala) and indeterminate (abyākata) of the three planes (bhūmi) is mundane wisdom (lokiyā paññā); wisdom in the four paths (magga) and the four fruitions (phala) is supramundane wisdom (lokuttarā paññā).
All wisdom whatsoever is cognizable in one way (kenaci viññeyyā), not cognizable in another way (kenaci na viññeyyā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to taints (sāsavā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to taints (anāsavā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from taints yet subject to taints (āsavavippayutta-sāsavā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from taints and not subject to taints (āsavavippayutta-anāsavā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to fetters (saṃyojaniyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to fetters (asaṃyojaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from fetters yet subject to fetters (saṃyojanavippayutta-saṃyojaniyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from fetters and not subject to fetters (saṃyojanavippayutta-asaṃyojaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to ties (ganthaniyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to ties (aganthaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from ties yet subject to ties (ganthavippayutta-ganthaniyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from ties and not subject to ties (ganthavippayutta-aganthaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to floods (oghaniyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to floods (anoghaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from floods yet subject to floods (oghavippayutta-oghaniyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from floods and not subject to floods (oghavippayutta-anoghaniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to bonds (yoganiyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to bonds (ayoganiyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from bonds yet subject to bonds (yogavippayutta-yoganiyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from bonds and not subject to bonds (yogavippayutta-ayoganiyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to hindrances (nīvaraṇiyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to hindrances (anīvaraṇiyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from hindrances yet subject to hindrances (nīvaraṇavippayutta-nīvaraṇiyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from hindrances and not subject to hindrances (nīvaraṇavippayutta-anīvaraṇiyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom that is adhered to (parāmaṭṭhā paññā); wisdom in the four paths and the four fruitions is wisdom that is not adhered to (aparāmaṭṭhā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from misapprehension yet adhered to (parāmāsavippayutta-parāmaṭṭhā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from misapprehension and not adhered to (parāmāsavippayutta-aparāmaṭṭhā paññā).
Wisdom in the resultants (vipāka) of the three planes is clung-to wisdom (upādinnā paññā); wisdom in the wholesome of the three planes, in the functional-indeterminate (kiriyābyākata) of the three planes, and in the four paths and the four fruitions is not-clung-to wisdom (anupādinnā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to clinging (upādāniyā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to clinging (anupādāniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from clinging yet subject to clinging (upādānavippayutta-upādāniyā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from clinging and not subject to clinging (upādānavippayutta-anupādāniyā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom subject to defilement (saṅkilesikā paññā); wisdom in the four paths and the four fruitions is wisdom not subject to defilement (asaṅkilesikā paññā).
Wisdom in the wholesome and indeterminate of the three planes is wisdom dissociated from defilements (kilesa) yet subject to defilement (kilesavippayutta-saṅkilesikā paññā); wisdom in the four paths and the four fruitions is wisdom dissociated from defilements and not subject to defilement (kilesavippayutta-asaṅkilesikā paññā).
Wisdom associated with applied thought (vitakka) is wisdom with applied thought (savitakkā paññā); wisdom dissociated from applied thought is wisdom without applied thought (avitakkā paññā).
Wisdom associated with sustained thought (vicāra) is wisdom with sustained thought (savicārā paññā); wisdom dissociated from sustained thought is wisdom without sustained thought (avicārā paññā).
Wisdom associated with rapture (pīti) is wisdom with rapture (sappītikā paññā); wisdom dissociated from rapture is wisdom without rapture (appītikā paññā).
Wisdom associated with rapture is wisdom accompanied by rapture (pītisahagatā paññā); wisdom dissociated from rapture is wisdom not accompanied by rapture (na pītisahagatā paññā).
Wisdom associated with pleasure (sukha) is wisdom accompanied by pleasure (sukhasahagatā paññā); wisdom dissociated from pleasure is wisdom not accompanied by pleasure (na sukhasahagatā paññā).
Wisdom associated with equanimity (upekkhā) is wisdom accompanied by equanimity (upekkhāsahagatā paññā); wisdom dissociated from equanimity is wisdom not accompanied by equanimity (na upekkhāsahagatā paññā).
Wisdom in the wholesome and indeterminate of the sense sphere (kāmāvacara) is sense-sphere wisdom (kāmāvacarā paññā); form-sphere wisdom (rūpāvacarā paññā), formless-sphere wisdom (arūpāvacarā paññā), and unincluded wisdom (apariyāpannā paññā) are wisdom not of the sense sphere (na kāmāvacarā paññā).
Wisdom in the wholesome and indeterminate of the form sphere is form-sphere wisdom (rūpāvacarā paññā); sense-sphere wisdom, formless-sphere wisdom, and unincluded wisdom are wisdom not of the form sphere (na rūpāvacarā paññā).
Wisdom in the wholesome and indeterminate of the formless sphere is formless-sphere wisdom (arūpāvacarā paññā); sense-sphere wisdom, form-sphere wisdom, and unincluded wisdom are wisdom not of the formless sphere (na arūpāvacarā paññā).
Wisdom in the wholesome and indeterminate of the three planes is included wisdom (pariyāpannā paññā); wisdom in the four paths and the four fruitions is unincluded wisdom (apariyāpannā paññā).
Wisdom in the four paths and the four fruitions is wisdom that leads out (niyyānikā paññā); wisdom in the wholesome of the three planes, in the resultants of the four planes, and in the functional-indeterminate of the three planes is wisdom that does not lead out (aniyyānikā paññā).
Wisdom in the four paths is fixed wisdom (niyatā paññā); wisdom in the wholesome of the three planes, in the resultants of the four planes, and in the functional-indeterminate of the three planes is unfixed wisdom (aniyatā paññā).
Wisdom in the wholesome and indeterminate of the three planes is surpassable wisdom (sa-uttarā paññā); wisdom in the four paths and the four fruitions is unsurpassable wisdom (anuttarā paññā).
Therein, which is the wisdom that accomplishes its purpose (atthajāpikā paññā)? Wisdom in the wholesome of the four planes, and the functional-indeterminate wisdom of an Arahant who is producing superknowledge (abhiññā), who is producing an attainment (samāpatti) — this is wisdom that accomplishes its purpose. Wisdom in the resultants of the four planes, and the functional-indeterminate wisdom of an Arahant when superknowledge has arisen, when an attainment has arisen — this is wisdom whose purpose has been accomplished (jāpitatthā paññā).
Thus is the basis of knowledge (ñāṇavatthu) by way of the twofold [division].
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.