Tadārammaṇāvasāne pana puna
bhavaṅgameva pavattati,
（十四）（死）其次在彼所缘之后，必再起有分。
Ñ(XIV,123): (n) At the end of
registration the life-continuum resumes its occurrence.
bhavaṅge vicchinne puna āvajjanādīnīti
于有分断时，再起转向等。
Ñ: When the [resumed occurrence of the]
life-continuum is again interrupted, adverting, etc., occur again,
evaṃ laddhapaccayacittasantānaṃ
bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti
cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ
bhave bhavaṅgassa parikkhayo.
如是在心的相续中，获得了缘，便于有分之后生起转向，于转向之后生起见等，这样由于心的一定的法则，再再生起，直至于一有（一生）中的有分灭尽为止。
Ñ: and when the conditions obtain, the
conscious continuity repeats its occurrence as adverting, and next to
adverting seeing, etc., according to the law of consciousness, again
and again, until the life-continuum of one becoming is exhausted.
Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ
bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati.
那一生（有）之中最后的有分，因为是从生（有）而灭，故称为「死」。
Ñ: For the last life-continuum
consciousness of all in one becoming is called death (cuti) because
of falling (cavanatta) from that [becoming].
Tasmā tampi ekūnavīsatividhameva
hoti.
所以这死心也（和结生及有分的识一样）只有十九种。
Ñ: So that is of nineteen kinds too
[like rebirth-linking and life-continuum].
Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ
cutivasena pavatti veditabbā.
如是当知由于死（的作用）而起十九异熟识。
Ñ: This is how the occurrence of
nineteen kinds of resultant consciousness should be understood as
death.
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