‘‘Manodhātuyāpi uppajjitvā
niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ
tajjāmanoviññāṇadhātū’’ti (vibha. 184) vacanato pana
manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā
akusalavipākamanodhātuyā anantarā akusalavipākā,
（十）（推度）其次依照此等的说法：「即在意界的生起和息灭之后，生起心、意、意思……乃至……是相当的意识界」，所以即是对意界所领受的境加以推度，即是说在不善异熟的意界之后而起不善异熟（意识界）（56），
Ñ(XIV,119): (j) Because of the words
'Mind-element having arisen and ceased, also, next to that there
arises consciousness, mind, mentation … which is appropriate
mind-element' (Vbh. 89), then resultant mind-consciousness-element
without root-cause arises investigating the same objective field as
that received by the mind-element. When next to (55)
unprofitable-resultant mind-element it is (56)
unprofitable-resultant,
kusalavipākāya anantarā iṭṭhārammaṇe
somanassasahagatā,
在善异熟（意界）之后对好的所缘而起喜俱的（善异熟无因意识界）（40），
Ñ: and when next to (39)
profitable-resultant [mind-element] it is either (40) accompanied by
joy in the case of a desirable object,
iṭṭhamajjhatte upekkhāsahagatā
uppajjati vipākāhetukamanoviññāṇadhātūti
对好的中所缘而起舍俱的善异熟无因意识界（41）。
Ñ: or (41) accompanied by equanimity in
the case of a desirable-neutral object.
evaṃ tiṇṇaṃ vipākaviññāṇānaṃ
santīraṇavasena pavatti veditabbā.
如是当知依推度（作用）而起三异熟识。
Ñ: This is how the occurrence of three
kinds of resultant consciousness should be understood as
investigating.
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