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Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ.
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22. Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu).
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Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati.
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For in accordance with the cause it is served7 arrived at, reached, therefore it is called “meaning” (or “purpose”).
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Comm. NT: 7. Arīyati—“to honour, to serve.” Not in PED. Cf. ger. araṇīya (M-a I 21,173), also not in PED, explained by the Majjhima Nidāya ṭīkā as “to...
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Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā.
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But in particular the five things, namely, (i) anything conditionally produced, (ii) Nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning.
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Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.
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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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Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ.
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23.Law (dhamma) is briefly a term for a condition (paccaya).
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Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati.
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For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called “law” (dhamma).
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Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā.
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But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law.
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Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.
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When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law.
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