Evaṃ pavatte pana bhavaṅgasantāne
yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti,
（三）（转向）其次有分这样相续转起之时，若诸有情的（眼等）诸根获得了取其所缘的机会，
Ñ(XIV,115): (c) With the life-continuum
continuity occurring thus, when living beings' faculties have become
capable of apprehending an object,
tadā cakkhussāpāthagate rūpe rūpaṃ
paṭicca cakkhupasādassa ghaṭṭanā hoti,
那时如果是色现于眼前，则眼净（眼根）击触于色缘。
Ñ: then, when a visible datum has come
into the eye's focus, there is impinging upon the eye-sensitivity due
to the visible datum.
tato ghaṭṭanānubhāvena
bhavaṅgacalanaṃ hoti,
由于击触之力，而有分（潜意识）波动；
Ñ: Thereupon, owing to the impact's
influence, there comes to be a disturbance in [the continuity of] the
life-continuum.
atha niruddhe bhavaṅge tadeva rūpaṃ
ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya
āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati.
继之于有分息灭之时，即于那同样的色所缘，生起好像是有分的断绝而行转向（唤起认识的注意）作用的唯作意界（70）。
Ñ: Then, when the life-continuum has
ceased, the functional mind-element (70) arises making that same
visible datum its object, as it were, cutting off the life-continuum
and accomplishing the function of adverting.
Sotadvārādīsupi eseva nayo.
于耳门等也是同样的。
Ñ: So too in the case of the ear door
and so on.
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