Āvajjanānantaraṃ pana cakkhudvāre
tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ
cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ
sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti.
（四）～（八）（见、闻、嗅、尝、触）其次在转向之后，于眼门生起以眼净（眼根）为所依而行见的作用的眼识（34）、（50），于耳门等生起行闻等作用的耳、鼻、舌、身识（35）～（38），（51）～（54）。
Ñ(XIV,117): (d)-(h) Next to adverting,
taking the eye door first, eye-consciousness (d) arises accomplishing
the function of seeing in the eye door and having the eye-sensitivity
as its physical basis. And [likewise] (e) ear-, (f) nose-, (g)
tongue-, and (h) body-consciousness arise, accomplishing respectively
the functions of hearing, etc., in the ear door and so on.
Tāni iṭṭhaiṭṭhamajjhattesu
visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu
akusalavipākānīti
在此等识中，如果对好的及好的中境而起的为善异熟（34）～（38）；如对不好的及不好的中境而起的为不善异熟（50）～（54）。
Ñ: These comprise the profitable
resultant [consciousnesses] (34)-(38) with respect to desirable and
desirable-neutral objective fields, and the unprofitable resultant
(50)-(54) with respect to undesirable and undesirable-neutral
objective fields.
evaṃ dasannaṃ vipākaviññāṇānaṃ
dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā.
如是当知依见、闻、嗅、尝、触（的作用）而起十异熟识。
Ñ: This is how the occurrence of ten
kinds of resultant consciousness should be understood as seeing,
hearing, smelling, tasting, and touching.
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