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.