’du shes shes pa bstan pa’i phyir de la chos so so yang dag par rig pa gang zhe na zhes bya ba gsungs te, ’dir yang chos so so yang dag par rig pa mi zad pa gang zhe na zhes bya bar sbyar ro. de yang so so yang dag par rig par bya ba’i chos rnams mi zad pas na mi zad pa’o. ’dir don dang chos nyid bye brag med par ’dra mod kyi, don ni bstan cing rtogs pa’i yul lta bur rig par bya’o, chos ni ston cing rtog par byed pa lta bur rig par bya’o. yang na chos ni ’dus byas dang ’dus ma byas la sogs pa’i ming gis ’og nas smos pa rnams la bya’o, don ni de nyid kyi don yongs su dpyod cing bye brag tu dbye ba la bya’o. yang na chos thams cad kyi mtshan nyid phyin ci ma log par rtogs pa ni don so so yang dag par rig pa’o, chos de dang de dag gi ming gang dang gang yin pa shes pa ni chos so so yang dag par rig pa’o – "To demonstrate what [the bodhisattva] knowing the concepts (saṃjnyājnya) is, it is said: "What then is knowledge of the moments of existence?" Here, one should complete the sentence as "What is the imperishable knowledge of the moments of existence?" It is imperishable (akṣaya) since the moments of existence it should know are imperishable. Meaning (artha) and moments of existence (dharma) may here seem to be without difference; meaning (artha), however, should be known as the sphere (viṣaya) to be demonstrated and understood, while moments of existence (dharma) should be known as that which demonstrates and makes understood. Or, moments of existence (dharma) are the conditioned and unconditioned things mentioned infra by name, while meaning (artha) is examining and discerning just these. Or, the correct understanding (aviparītādhigama) of the essental characteristics (lakṣaṇa) of all moments of existence is knowledge of meaning (artha), while knowledge of the names of each of those moments of existence (dharma) is knowledge of moments of existence."
In this connection it is important to have in view the manifold value of the word artha, that it means "thing wished or longed for, aim", then "thing, object", and "the thing to which a word points or refers, the Sachverhältnis in a word", thus the "meaning" of a word. In this and the preceding paragraph "meaning" is used to translate artha, though "the thing, object or state to which something, usually a word, points" would be more accurate. In Mahāyāna this artha is usually equivalent with emptiness (sūnyatā), according to the deepest understanding, paramārthatas, etc.
Cf. Bbh p. 2585-8: yat sarvadharmāṇām sarvaparyāyeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jnyānam. iyam eṣām dharmapratisaṃvit.
Msa p. 13821: prathamā (pratisaṃvit) paryāye jnyānam ekaikasyārthasya yāvanto nāmaparyāyāḥ.