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Thus, considering in this manner, and similarly applied: four views regarding nirvana, namely, 'non-arising,' 'both,' and 'neither of the two'; four views regarding the ultimate end (of existence), namely, 'the self and the world are finite,' 'infinite,' 'both,' and 'neither of the two'; and four views regarding the former end (of existence), namely, 'the self and the world are permanent,' 'impermanent,' 'both,' and 'neither of the two.' The first of each of these four sets corresponds to the Sāṃkhya view of permanence; the second to the Lokāyata view of annihilation; the third to the Nirgrantha view that nature is permanent but temporarily impermanent; and the fourth to the Vatsīputrīya view that it is inexpressible whether permanent or impermanent. (Page 191b) The view that 'what the body is, that also is the life (soul),' and the view that 'the body is one thing, and the life (soul) is another,' these two are based on the body and life. The former is the view of the Rigpa-chenpa (a school emphasizing knowledge), and the latter is the view of the Sāṃkhya school. Thus, the reason the Blessed One (Buddha) did not answer these fourteen questions is because, knowing that these inquiries originated from the premise of a 'personal self' (pudgalātman) and that such a self is not established, a detailed analysis would be inappropriate. Furthermore, considering that even stating 'it does not exist' would not serve the ultimate purpose, he left them unexplained, and thus they are known as such (the unexplained topics). Section Five is: The Twenty Secondary Afflictions. As stated in the 'Thirty Verses': Anger and resentment, Concealment and vexation, and jealousy, Avarice and deceit, Flattery, arrogance, harmfulness, shamelesness, Lack of conscientiousness, dullness and excitement, Lack of faith and laziness, Heedlessness and forgetfulness, Harmfulness (or Distraction) and non-vigilance, Regret and sleep, similarly, Conceptualization and discernment, The two secondary afflictions have two aspects. Thus, the twenty, up to 'non-vigilance,' are definitively secondary afflictions. For the four: regret, sleep, conceptualization, and discernment, there are both afflictive and non-afflictive aspects; the afflictive instances among these are the secondary afflictions. Among these twenty which are definitively secondary afflictions: Firstly, anger is: intolerance towards harm. Resentment is: holding harm in one's mind. Concealment is: hiding and concealing one's own faults. Vexation is: desiring to speak harsh words due to prior anger and resentment. Jealousy is:
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I. Unable to bear others' excellence/prosperity. \t\t\tAvarice, refers to being unable to let go of one's own possessions. \t\t\tDeceit, refers to one's body and speech feigning proper conduct with the intention of deceiving others. \t\t\tFlattery/Pretense, refers to shifting one's own apparent faults onto others. \t\t\tArrogance/Conceit, refers to the mind being filled with satisfaction due to one's own prosperity such as flourishing youth, etc. This is attachment to one's own good qualities (192na), and \t\t\tPride, refers to haughtiness arising in comparison to others' good qualities, hence they are different. \t\t\tHarmfulness, refers to killing others, beating others, etc., whether done by oneself or instigated by others. \t\t\tShamelessness, refers to having no compunction about misconduct with regard to oneself, and \t\t\tDisregard, refers to doing so with regard to others. \t\t\tDrowsiness/Dullness, refers to the mind being incapable of working with the object of focus. \t\t\tRestlessness, refers to the mind again wandering to past actions. \t\t\tLack of faith, refers to not trusting virtuous dharmas, thus having no aspiration. \t\t\tLaziness, refers to being attached to negative actions and having no enthusiasm for virtuous dharmas. \t\t\tHeedlessness, refers to not guarding the mind and letting it be unrestrained. \t\t\tForgetfulness, refers to the virtuous object of focus being unclear and repeatedly forgotten. \t\t\tDistraction, refers to the mind wandering to any of the objects of the three poisons (desire, hatred, ignorance); \t\t\tThere are also six types of this: distraction by nature, like the consciousness of the five gates; external distraction, when one's own consciousness engages with an external object; internal distraction, when one experiences the taste of samadhi and falls under the sway of sinking and agitation; distraction by characteristics, when one practices Dharma through the eight worldly dharmas; distraction by negative dwelling, when one craves the bliss of pliancy; and distraction by mental engagement, when one engages with another object before completing the focus on the first. \t\t\tImproper mindfulness, refers to the afflictive wisdom-mind that investigates what to adopt and what to reject in an improper manner. All these are either close to the root afflictions or are minor afflictions, and are thus placed here. \t\t\tDza 6. The sixth category is: \t\t\tThe four "other-changing" dharmas. \t\t\tAs occurred in the commentary citing the "Thirty Verses" above, there are four: \t\t\tRegret, refers to the mind feeling regret after having done something in the past. \t\t\tSleep, refers to the six consciousnesses being withdrawn inward. \t\t\tInvestigation/Gross Examination, refers to the mind roughly engaging with the compositional dharmas. (192b) \t\t\tAnalysis/Subtle Examination, refers to the mind subtly engaging.
Chinese
流转的心意，即： \t\t\t这四种，即善、不善、无记，并非固定于某一方，而是因时机和情况而转变为其他状态，故称为“四种他转”。例如：若对善行生悔，则善行转为不善；若对不善行生悔，则不善行转为善；若行善后立即入睡，则善行转为不善；若行不善后立即入睡，则不善行转为善。 \t\t\tM2 第二，阐述不相应行法，分两部分：Z1 其自性，Z2 其分类。 \t\t\tZ1 第一（部分）是： \t\t\t不相应行法。 \t\t\t意思是：根据《俱舍论》（或《摄阿毗达磨论》），它不与五种心所（与心一同缘取境）相应，故称“不相应”；又因其是行（造作）的所摄，是合为一体（诸行）的暂时状态，故称“行法”。 \t\t\t此外，中观学者（或“乌巴•洛萨”等）认为，它是在色、心、心所这三者之外的暂时状态。 \t\t\t然而，大多数早期学者，如噶玛•听列巴（Karma Trinley），则认为：它只是安立在并非色、心、心所这三者之外的，其状态的某个方面之上的名言。它不能被描述为与色等三者是同一或相异的；它也不是在所安立的色等三者之外，独立地作为其他实体而存在。其自性也不是色等三者的反体本身。例如：就像拳头不能被描述为与手指是同一或相异的。他如是说。 \t\t\tZ2 第二（分类），分两部分：T1 分为二十三种，T2 摄为八类。 \t\t\tT1 第一（部分）是： \t\t\t二十三种。 \t\t\t意思是：在此《十地经》中，宣说了七百种不相应行法；在《五蕴》（或《五聚》）中又以不同方式阐述，等等，存在各种数量和次第。 \t\t\t主要根据《上阿毗达磨》（或《俱舍论》）的归纳，则为： \t\t\t第一，得（Prāpti），它是安立在善、不善等诸行法（或“诸造作法”）的暂时方面（或“某一状态”）上。有部宗（Vaibhāṣika）认为它是实有（substantially existent）。 \t\t\t第二，无想等至（Asaṃjñisamāpatti），它依第四静虑（禅定）之根本定心而生，其特征是能止息心、心所（非恒常）的相续流以及六识。 \t\t\t第三，灭尽等至（Nirodhasamāpatti），它依止静虑（止）中“有顶”之境的心，或依止小乘（声闻乘）圣者相续中任一无漏慧，从而使心……
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the fluctuating mind. \t\t\tThese four, being virtuous, non-virtuous, and indeterminate, are not fixed to one side, but transform into other states depending on circumstances, and are thus called the “four transformations.” For example: if one regrets a virtuous act, it becomes non-virtuous; if one regrets a non-virtuous act, it becomes virtuous; if one sleeps immediately after a virtuous act, it becomes non-virtuous; if one sleeps immediately after a non-virtuous act, it becomes virtuous. \t\t\tM2 Second, the explanation of Non-Associated Conditioned Phenomena has two parts: Z1 its nature, and Z2 its classifications. \t\t\tZ1 The first (part) is: \t\t\tNon-Associated Conditioned Phenomena. \t\t\tThis means: according to the Abhidharmakośa (or a similar summary), because they are not associated with the five concomitant mental factors (which engage with an object along with the mind), they are “non-associated”; and because they are temporary states of compounded (conditioned) phenomena, they are called “conditioned phenomena.” \t\t\tFurthermore, scholars like Upa Losal (or Losal from U) consider them to be temporary states distinct from the three (categories): form, mind, and mental factors. \t\t\tHowever, most earlier scholars, such as Karma Trinley, stated: They are merely names attributed to aspects of states that are not other than the three: form, mind, and mental factors. They cannot be described as being identical to or different from these three (form, etc.); nor are they established as separate entities (substances) apart from the three bases of designation (form, etc.). And their essence is not merely the opposite of the three (form, etc.). For example, just as a fist cannot be described as identical to or different from fingers. Thus he said. \t\t\tZ2 The second part, [classifications], has two divisions: T1 classification into twenty-three, T2 collection into eight categories. \t\t\tT1 The first (part) is: \t\t\tTwenty-three. \t\t\tThis means: in the Sūtra explaining the Ten Bhūmis (stages), seven hundred non-associated conditioned phenomena are stated; and in the Five Aggregates (Skandhas), it's presented differently, and so on; there are various numbers and orders. \t\t\tMainly according to the higher Abhidharma literature, summarized as follows: \t\t\tFirst, “acquisition” (prāpti), which is designated upon the temporary aspect of virtuous, non-virtuous, and other conditioned phenomena (dharmas). The Vaibhāṣikas consider it to be substantially existent. \t\t\tSecond, “absorption without discrimination” (asaṃjñisamāpatti), which, relying on the main consciousness of the fourth dhyāna, is characterized by the cessation of the continuous flow of mind and mental factors (which are not permanent) and the six consciousnesses. \t\t\tThird, “absorption of cessation” (nirodhasamāpatti), which, relying on the tranquil state of the mind at the peak of existence or on any stainless wisdom in the continuum of an Ārya of the Hīnayāna (Śrāvakayāna) who possesses special insight, causes the mind…