‘‘Cakkhuviññāṇadhātuyā
uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ
tajjā manodhātū’’tiādivacanato (vibha. 184) pana
cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ
sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā,
（九）（领受）其次依照此等说法：「即在眼识界的生起和息灭之后，生起心、意、意思……乃至……是相当的意界」，所以即在眼识等之后，领受它们的境（认识的对象），即是说在善异熟（的前五识）之后而起善异熟（的意界）（39），[PTS
459]
Ñ(XIV,118): (i) Because of the words
'Eye-consciousness having arisen and ceased, next to that there
arises consciousness, mind, mentation … which is appropriate
mind-element' (Vbh. 88), etc., next to eye-consciousness, etc., arid
receiving the same objective fields as they [deal with], mind-element
arises as (39) profitable resultant next to profitable resultant
[eye-consciousness, etc.,]
akusalavipākānantaraṃ akusalavipākā
manodhātu uppajjati.
在不善异熟（的前五识）之后而起不善异熟的意界（55）。
Ñ: and as (55) unprofitable resultant
next to [459] unprofitable resultant [eye-consciousness, and so on].
Evaṃ dvinnaṃ vipākaviññāṇānaṃ
sampaṭicchanavasena pavatti veditabbā.
如是当知依领受（的作用）而起二异熟识。
Ñ: This is how the occurrence of two
kinds of resultant consciousness should be understood as receiving.
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