Tassa ‘‘dāni maggo uppajjissatī’’ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ.
「他现在要生起圣道了」──他的行舍智思惟诸行为无常或苦或无我而入于有分[关于有分等参考底本458页以下。]。在有分之后，于行舍智同样的以诸行为所缘，是无常，或是苦，或是无我，而生起意门转向（心）。
Ñ(XXI,129): He thinks 'Now the path will arise'. Equanimity about formations, after comprehending formations as impermanent, or as painful, or as not-self, sinks into the life-continuum. Next to the life-continuum, mind-door adverting arises making formations its object as impermanent or as painful or as not-self according to the way taken by equanimity about formations.
Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati.
此后，在转有分而生起的唯作心之后，无间的心相续连结，以同样的诸行为所缘，生起第一速行心，是名遍作（准备心）。
Ñ: Then next to the functional [adverting] consciousness that arose displacing the life-continuum, the first impulsion consciousness arises making formations its object in the same way, maintaining the continuity of consciousness. This is called the 'preliminary work'.
Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati.
此后亦以彼同样的诸行为所缘而生起第二速行心，是名近行。
Ñ: Next to that a second impulsion consciousness arises making formations its object in the same way. This is called the 'access'.
Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati.
[PTS 670]此后亦以彼同样的诸行为所缘而生起第三速行心，是名随顺。
Ñ: Next to that [670] a third impulsion consciousness also arises making formations its object in the same way. This is called 'conformity'.
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