Visuddhimagga XIV-119

‘‘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.