Visuddhimagga XIV-110

455. Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti.

上面有二十一种善心，十二不善心，三十六异熟心，二十唯作心，一共有八十九种识。

Ñ(XIV,110): So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness.

Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.

（2）（八十九心的十四作用）此等（八十九心）依十四种行相而转起，即（一）结生，（二）有分，（三）转向，（四）见，（五）闻，（六）嗅，（七）尝，（八）触，（九）领受，（十）推度，（十一）确定，（十二）速行，（十三）彼所缘，（十四）死。

Ñ: And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (1) impulsion, (m) registration, and (n) death.

Visuddhimagga XIV-109

Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ.

（有因唯作）其次有因，依喜等的差别，如欲界的善心，有八种（即（73）喜俱智相应无行，（74）喜俱智相应有行，（75）喜俱智不相应无行，（76）喜俱智不相应有行，（77）舍俱智相应无行，（78）舍俱智相应有行，（79）舍俱智不相应无行，（80）舍俱智不相应有行）。

Ñ(XIV,109): III. ii. A. 2. That, however, with root cause is of eight kinds (73)-(80), like the profitable (1)-(8), being classed according to joy and so on.

Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati,

但善心只是在有学及凡夫生起，

Ñ: While the profitable arises in trainers and ordinary men only,

idaṃ arahataṃyevāti ayamettha viseso.

而此（唯作心）则只在阿罗汉生起，这是它们的差别处。

Ñ: this arises in Arahants only. This is the difference here.

Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.

如是先说欲界的唯作心有十一种。

Ñ: So firstly, that of the sense sphere is of eleven kinds.

Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti.

（二）（色界及无色界唯作）色界（唯作心）及无色界（唯作心），如善心（同名的）有五种（81）～（85）及四种（86）～（89）。

Ñ: III. ii. B., III. ii. C. That, however, of the fine-material sphere (81)-(85), and that of the immaterial sphere (86)-(89) are [respectively] of five kinds and of four kinds like the profitable.

Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti.

但这（唯作心）只是在阿罗汉生起的，这是和善心不同之处。

Ñ: But they should be understood to differ from the profitable in that they arise only in Arahants.

Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.

如是于一切三界有二十种的唯作识。

Ñ: So functional consciousness in the three planes is of twenty kinds in all.

Visuddhimagga XIV-108

Manoviññāṇadhātu pana duvidhā sādhāraṇā asādhāraṇā ca.

其次「意识界」有共（凡圣共通）不共（唯在阿罗汉）二种。[PTS 457]

Ñ(XIV,108): But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all. [457]

Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.

此中，（71）「共」的与舍俱的无因唯作，有识知（色声等）六所缘的特相。依其作用，则于五（根）门及意门中有确定、转向的作用。以同样的（确定及转向的）状态为现状。以离去无因异熟意识界及有分（心）的任何一种为直接因。

Ñ: Herein, (71) that shared by all is the functional [mind-consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to determine at the five doors and to advert at the mind door. It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions]. Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)-(41) [in the first case], or of one among the kinds of life-continuum [in the second].

Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti.

（72）「不共」的与喜俱的无因唯作，有识知六所缘的特相。依作用，则有诸阿罗汉对诸丑恶的事物（如骨锁、饿鬼的恣态等）生笑的作用。以同样的（生笑）状态为现状。一定以心所依处为直接因。

Ñ: (72) That not shared by all is the functional [mind-consciousness-element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to cause smiling in Arahants about things that are not sublime. It is manifested as the state corresponding to that [last-mentioned function]. Its proximate cause is always the heart-basis.

Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.

如是欲界唯作无因心有三种。

Ñ: So the sense-sphere functional without root-cause is of three kinds.

Visuddhimagga XIV-107

Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti.

此中，（70）「意界」是有识知于眼识等的前行的色等的特相。有转向的作用。以色等现前的状态为现状。以断去有分为直接因。它只是与舍相应的。

Ñ(XIV,107): Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data, and so on. Its function it to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of [the continued occurrence of consciousness as] life-continuum. It is associated with equanimity only.

Visuddhimagga XIV-106

Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca.

（乙）（唯作无记心）其次唯作，依地的差别，有欲界、色界、无色界三种。

Ñ(XIV,106): III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere.

Notes in Chinese translation: 「唯作」（kiriya），是指非善非不善及非异熟心的阿罗汉离业而自由作用的无记心。

Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca.

（一）（欲界唯作）此中，欲界有二种：无因与有因。

Ñ: Herein, III. ii. A., that of the sense sphere, is of two kinds, namely, (1) without root-cause, and (2) with root-cause.

Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ,

（无因唯作）此中，没有无贪等之因的唯作为无因。

Ñ: III. ii. A. 1. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result.

taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.

依意界及意识界的差别故有二种。

Ñ: That is of two kinds, being classed as (70) mind-element, and (71)-(72) mind-consciousness-element.

Visuddhimagga XIV-105

Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati.

（四）（出世间异熟）出世间异熟心，因为是四道相应心的果，所以有（66）～（69）（须陀洹果乃至阿罗汉果）四种。它们是由（圣）道的过程及由果定二种而转起的。

Ñ(XIV,105): III. i. D. The supramundane resultant is of four kinds (66)-(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)-(21). It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII).

Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.

如是于四地中，共有三十六种异熟识。

Ñ: So resultant consciousness in all the four planes is of thirty-six kinds.

Visuddhimagga XIV-104

Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ.

（三）（无色界异熟）如色界的异熟心相似，而这无色界的异熟心，亦与无色界的善心同名，有（62）～（65）（空无边处乃至非想非非想处）四种。

Ñ(XIV,104): III. i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)-(65) is of four kinds like the profitable too (14)-(17).

Pavattibhedopissa rūpāvacare vuttanayo eva.

它们（善与异熟）的转起的差别，亦如色界中所说。

Ñ: And its occurrence is classed in the same way as that of the fine-material sphere.

Visuddhimagga XIV-103

Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ.

（二）（色界异熟）其次色界的异熟心，和色界的善心同名，有（57）～（61）（初禅乃至第五禅的）五种。

Ñ(XIV,103): III. i. B. That of the fine-material sphere, however, is of five kinds (57)-(61) like the profitable (9)-(13).

Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati.

然而善心是由于等至（定）在速行的过程中而转起的；

Ñ: But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna],

Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena.

而此异熟心是在生于色界由结生、有分、死（的三作用而转起的）。

Ñ: while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death.

Visuddhimagga XIV-102

Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni.

可是善异熟心是只取好的及好的中所缘，而此等（不善异熟心）则只取不好的及不好的中所缘（舍）。

Ñ(XIV,102): Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only.

Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni.

那些善异熟，由于舍、乐、喜的差别故为三种，而此等不善异熟则由于苦及舍为二种。

Ñ: The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity.

Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni.

即这里的身识是与苦俱的，余者是舍俱的。

Ñ: For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity.

Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā.

而此等（不善异熟心）中，那舍俱心是劣钝的，是不很锐利如苦俱心；在其它的（善无因异熟心）中，那舍俱心是胜如乐俱心不很锐利的。

Ñ: And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is.

Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.

如是此等七种不善异熟及前面的十六种善异熟，是二十三种欲界的异熟识。

Ñ: So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty-three kinds.

Visuddhimagga XIV-101

Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ.

（不善异熟）不善异熟都是无因的。这有七种，即（50）眼识，（51）耳识，（52）鼻识，（53）舌识，（54）身识，（55）有领受作用的意界，（56）有推度等五处作用的意识界。

Ñ(XIV,101): III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)-(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions.

Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.

它们的相等，当知与善无因异熟中所说的同样。

Ñ: It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)-(41).

Visuddhimagga XIV-100

Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ.

（有因善异熟）其次有因（异熟心），是与无贪等因相应的异熟。这和欲界的善心同名，依喜等的差别，故有八种（即（42）喜俱智相应无行，（43）喜俱智相应有行，（44）喜俱智不相应无行，（45）喜俱智不相应有行，（46）舍俱智相应无行，（47）舍俱智相应有行，（48）舍俱智不相应无行，（49）舍俱智不相应有行），

Ñ(XIV,100): III. i. A. (a) 2. But that with root-cause is (42)-(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)-(8).

Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā.

但此（有因异熟心）不是像善心那样以布施等方法对于六所缘而转起的，

Ñ: But it does not occur with respect to the six objects through giving, etc., as the profitable does;

Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati.

因为这是以结生、有分、死及彼所缘（的四作用）对于小法（欲界）所摄的六所缘而转起的。

Ñ: for it occurs only with respect to the six objects that are included among limited states, as rebirth-linking, life-continuum, death, and registration.

Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo.

于此（八心）中的有行、无行的状态，当知是由于原因而来55 。

Ñ: But the prompted and unprompted states should be understood here as due to the source it has come from, and so on. [456]

Notes in Chinese translation: 有些阿阇梨主张：八异熟心是过去欲界八善心的异熟果，所以八异熟心中的有行及无行，是以八善心的有行及无行为来因。亦有人主张：是由于强力的业缘等而生起异熟心的无行等的。

Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.

对于相应的诸法，[PTS 456] 虽然（在八善心与八异熟心之间）没有什么差别，而异熟心却如映在镜中的面相，没有潜在的力用，善心则如（自己的）面而有潜在的力用。

Ñ: And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face.

Visuddhimagga XIV-99

Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ.

这八种无因异熟识，因为有定与不定的所缘，故有二种；

Ñ(XIV,99): And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object.

Upekkhāsukhasomanassabhedato tividhaṃ.

又依舍、乐、喜的差别，故为三种。

Ñ: It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity.

Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ.

即此中前五识，因为次第的对于色等而转起，故为定所缘；余者（三种）为不定所缘。

Ñ: For (34)-(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)-(41) have a variable object.

Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti.

然而此中意界是对色等的五种而转起，二意识界则对六种（所缘）而转起。

Ñ: For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)-(41) the two mind-consciousness-elements occur with respect to [all] six.

Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti.

其次在此八种中的身识是与乐相应；有二处作用的意识界（40）是与喜相应；余者则与舍相应。

Ñ: Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity.

Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ.

如是先说善异熟无因的八种。

Ñ: So firstly, the profitable resultant without root-cause should be understood as of eight kinds.

Visuddhimagga XIV-98

Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo.

因为与喜、舍相应，及有二处、五处（作用）的差别之故，所以它有二种各别；

Ñ(XIV,98): But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series].

Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti.

即于此等（二者）之中，一（40），是因为专于好的所缘而转起为自性之故，所以成为喜相应的，并且因为是由于推度及彼所缘（的二作用）于（眼等的）五门的速行的末后而转起之故，所以有二处（作用）。

Ñ: For of these, (40) one is associated-with-joy because of its presence when entirely desirable objects occur, and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion.

Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.

一（41），是因为于好的中所缘（舍）而转起为自性之故，所以成为舍相应的，并且因为是由于推度、彼所缘、结生、有分及死而转起之故，所以有五处（的作用）。

Ñ: (41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death.

Visuddhimagga XIV-97

Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā.

（39）（有领受作用的）「意界」，有于眼识等之后识知色等的特相。有领受色等的作用。以彼相同的（领受）状态为现状。离去眼识等为直接因。

Ñ(XIV,97): (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)-(38) eye-consciousness, and so on. Its function is to receive visible data, and so on. It is manifested as the state [of receiving] corresponding to that [last-mentioned function]. Its proximate cause is the departure of eye-consciousness, and so on.

Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā.

（40）～（41）「有推度等作用的二种意识界」，有识知于无因异熟的六所缘的特相。有推度等的作用。以彼相同的（推度等）状态为现状。以心所依处为直接因。

Ñ: (40)-(41) Also the twofold resultant mind-consciousness-element without root-cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects. Its function is that of investigating, and so on. It is manifested as the state [of investigating] corresponding to that [last-mentioned function]. Its proximate cause is the heart-basis.

Visuddhimagga XIV-96

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ.

此中：（34）「眼识」，有识知依止于眼（现于眼前）的色的特相。有单以色为所缘的功用（味）。以色的现前状态为现状（现起）。离去以色为所缘的唯作意界为直接因（足处）。

Ñ(XIV,96): Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data. Its function is to have only visible data as its object. It is manifested as occupation with visible data. Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object.

Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

（35）～（38）「耳、鼻、舌、身识」，有识知依止于耳等（与耳等相接）的声等的特相。有只以声等为所缘的功用。以声等的现前状态为现状。离去以声为所缘等的唯作意界为直接因。

Ñ: (35)-(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on. Their functions are to have only sounds, etc., as their [respective] objects. They are manifested as occupation with [respectively] sounds, and so on. Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object.

Visuddhimagga XIV-95

Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.

（无因善异熟）此中，没有无贪等（相应）的因的异熟为无因，有八种，即（34）眼识，（35）耳识，（36）鼻识，（37）舌识，（38）身识，（39）有领受作用的意界，及（40）～（41）有推度等作用的二意识界。[PTS 455]

Ñ(XIV,95): III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-consciousness, (35)-(38) ear-, nose-, tongue-, and body-consciousness, (39) mind-element with the function of receiving, (40)-(41) the two mind-consciousness-elements with the functions of investigating, and so on [455].

Visuddhimagga XIV-94

454. Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca.

三（无记心），无记心，依其类别，故有异熟及唯作二种。

Ñ(XIV,94): III. The indeterminate is of two kinds: (i) resultant and (ii) functional.

Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca.

（甲）（异熟无记心）此中异熟，依地而有四种，即欲界、色界、无色界、出世间。

Ñ: Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.

Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca.

（一）（欲界异熟）此中欲界有善异熟及不善异熟二种。

Ñ: Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result.

Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.

善异熟又分无因及有因二种。

Ñ: And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause.