Visuddhimagga XIV-118

‘‘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.