Tattha atthoti saṅkhepato
hetuphalassetaṃ adhivacanaṃ.
这里的「义」──略说与「因的果」是同义语。
Ñ(XIV,22): Herein, meaning (attha) is
briefly a term for the fruit of a cause (hetu).
Hetuphalaṃ hi yasmā hetuanusārena
ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati.
因为因的果是从于因而得到达，故名为义。
Ñ: For in accordance with the cause it
is served, arrived at, reached, therefore it is called 'meaning' (or
'purpose').
Pabhedato pana yaṃ kiñci
paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti
ime pañca dhammā atthoti veditabbā.
若区别的说，当知任何从缘所生的，[PTS
441] 涅盘，所说之义，异熟，唯作等的五法为义。
Ñ: But in particular the five things,
namely, (i) anything conditionally produced, [441] (ii) nibbāna,
(iii) the meaning of what is spoken, (iv) (kamma-) result, and (v)
functional (consciousness), should be understood as meaning.
Taṃ atthaṃ paccavekkhantassa tasmiṃ
atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.
那观察于义者之区别于义的智，为「义无碍解」。
Ñ: When anyone reviews that meaning,
any knowledge of his, falling within the category (pabheda) concerned
with meaning, is the discrimination of meaning.
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