'analytical knowledge' or 'discrimination', is of 4 kinds:

• analytical knowledge of the true meaning (attha-patisambhidā),
• of the law (dhamma-patisambhidā),
• of language (nirutti-patisambhidā),
• of ready wit (patibhāna-patisambhidā).

As an alternative rendering of the fourth term (patibhāna), Bhikkhu Ñānamoli proposes: perspicuity (in expression and knowledge).

• 1. The analytical knowledge of the meaning (attha-p.) is the knowledge with regard to the sense.
• 2. The analytical knowledge of the law (dhamma-p.) is the knowledge with regard to the law.
• 3. The analytical knowledge of language (nirutti-p.) is the knowledge of the language with regard to those former 2 things.
• 4. The analytical knowledge of ready-wit (patibhāna-p.) is the knowledge about the (former 3) kinds of knowledge" (Vibh. XV).

"(1) attha (Sanskrit artha, Ö ar, to reach; result, meaning, purpose, true substance) designates, in short, the fruit (phala) of a cause (hetu); for since the fruit of a cause results from adhering to the cause, and is reached and effected thereby, therefore it is called result (attha). In particular, however, 5 things are considered as attha, namely: everything dependent on conditions, Nibbāna, the meaning of words, karma-result, and functional consciousness. When anyone reflects on that meaning any knowledge of his, falling within the category concerned with meaning (or result), is the 'analytical knowledge' of meaning.

"(2) dhamma (Sanskrit dharma, Ö dhar, to bear; bearer, condition, law, phenomenon, thing) is, in short, a name for condition (paccaya).... In particular, however, 5 things are considered as dhamma, namely: every cause (hetu) producing a result, the noble path, the spoken word, the karmically advantageous, the karmically disadvantageous. When anyone reflects on that law, any knowledge of his, falling within the category concerned with law (or cause), is the 'analytical knowledge' of the law.

In Vibh. it is further said: 'The knowledge of suffering is the 'analytical knowledge' of the true meaning (attha-patisambhidā), the knowledge of its origin is the 'analytical knowledge' of the law (dhamma-patisambhidā). The knowledge of the cause is the 'analytical knowledge' of the law (dhamma-patisambhidā), the knowledge of the result of the cause is the 'analytical knowledge' of the true meaning (attha-patisambhidā)... That the monk knows the law, the sunas etc. this is called the 'analytical knowledge' of the law (dhamma-patisambhidā); if however, he understands the meaning of this or that speech... it is called the 'analytical knowledge' of the true meaning (attha-patisambhidā).'

(3) " 'The knowledge of the language concerning those things' means: the language corresponding to reality, and the unfailing mode of expression concerning the true meaning and the law.

(4) " 'Knowledge about the kinds of knowledges' is that knowledge which has all knowledges as object and considers them. Or, the analytical knowledge of ready wit (patibhāna-patisambhidā) means the knowledge of the above mentioned 3 kinds of knowledge, in all their details, with their objects, functions, etc." (Vis.M. XIV).

On the 7 qualities leading to the attainment of the 4 'analytical knowledge' , s. A.VII.37 - See Vis.M. XIV, 21ff; Vibh. XV; Pts.M. Patisambhidā Kathā.