Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti.
何以故？譬如一银行家，置钱币于手中，虽欲视察其全部，但眼面是不能翻转（钱币）的，只能以指节去翻转它而得视察它的各部分。如是以慧自己的法性是不可能决定所缘为无常等，只有由那以专注（所缘）为相而有接触（所缘）作用的寻（正思惟）的资助，如冲击如翻转及取而与之（的所缘）才能决定。
Ñ(XVI,100): How? Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on. But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it.
Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.
是故正见是依同种而包摄于慧蕴中，正思惟则依（资助的）工作而包摄于慧蕴中。
Ñ: So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting].
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