Chinese
因水等而死。二者混杂而死，如舌下垂等。以及两种疾病等。此外，还有九种聚合的因缘，是什么呢？过度和不适，以及未消化而压制等。如饮食超过量，食用不相宜的食物，前食未消化又食后食，大小便忍而不排，服用催吐药后不吐而强行抑制，不携带对疾病有益的物品和药物，不听从医生的劝告，以前不了解对疾病有益的特征而不听从病人的照顾，夜晚行走，以及不行梵行等九种。因此，要多多进行滋养身体的仪轨。那时具有三种意识，即意义、颠倒和舍。所谓临终时有三种意识，即善、恶和无记。具有善业者的临终特征是怎样的呢？意义与何者相应，将往何处？先前依止它，忆念它，即使他人未明确开示，粗略显现于其间，意识细微流转之时，从彼解脱而具舍心。先前依止它，它便显现，他人无法寻得。所谓具有善业习气者，从此处迁移，往生他处时，先前行善的力量忆念起，即使他人未劝发善心，也了知善法，在清晰显现的期间了知一切。之后六识消融，意识细微部分流转，此时先前不清晰的意识安住于舍的状态。因此，先前行善的串习是因串习的力量而生起，未串习者即使他人劝发也无法清晰，即使劝发也无法忆念。如是说。与彼相应者便往生彼处，不悦意的强烈感受，也不会经历。所谓临终时具有先前行善的心识，便不会因恶趣而恐惧，将往生善趣，也不会经历关键的强烈痛苦。彼时所见，以及未曾见之处，皆会显现。等等，这些是临终的征兆。
English
Death caused by water, etc. Death caused by the mixing of both, such as tongue prolapse, and two kinds of diseases, etc. Furthermore, there are nine assembled causes, what are they? Excess and incompatibility, and suppressing what is not digested, etc. Such as eating food in excess, eating incompatible food, eating the next meal before the previous one is digested, suppressing the urge to defecate or urinate, taking emetics but forcibly suppressing vomiting, not carrying items and medicine beneficial to the disease and not listening to the doctor's advice, not understanding the characteristics beneficial to the disease and not listening to the patient's care, walking at night, and not practicing celibacy, these are the nine. Therefore, one should diligently perform rituals to nourish the body. At that time, one possesses three kinds of consciousness, namely meaning, perversion, and equanimity. It is said that at the time of death, there are three kinds of consciousness: virtue, non-virtue, and neutral. What are the characteristics of the death of a virtuous person? Meaning corresponds to what, where will one go? Previously relying on it, remembering it, even if others do not clearly explain it, it roughly appears in between, when the subtle consciousness flows, one is liberated from it and possesses equanimity. Previously relying on it, it appears, others cannot find it. It is said that one who possesses virtuous habitual tendencies, when migrating from here to another place, remembers the power of previously practicing virtue, even if others do not encourage virtuous thoughts, one knows virtue, and knows everything during the period of clear manifestation. After the six consciousnesses dissolve, the subtle part of consciousness flows, at this time the previously unclear consciousness abides in a state of equanimity. Therefore, the habit of previously practicing virtue arises from the power of habit, and those who are not accustomed to it cannot be clear even if others encourage them, and cannot remember even if encouraged. It is said. One who corresponds to it will be reborn there, and unpleasant intense feelings will not be experienced. It is said that at the time of death, having the mind of previously practicing virtue, one will not fear the lower realms, but will be reborn in higher realms, and will not experience the intense pain of the key points. What is seen at that time, and what has not been seen, will appear. These are the signs of death.
Chinese
无论看到什么形色，都应视为善行的增上缘。例如，太阳升起，从第一道曙光开始逐渐明亮，就像从黑暗变为太阳一样。又如在梦中见到形色，后来的那些形色也像太阳一样，变得清晰悦意。凭借了知一切善法行境的力量，暖气也从下部变冷，而从头顶散发出来，这是往生善趣的征兆。其过程是，地融入水，水融入火，火融入风。风融入智慧心髓，身体没有损坏。孔窍干涸，暖气消失，像镜子里的雾气一样聚集，最终散发出去。然而，以火镜、水镜、种子、岩石、唾液、蜡烛、镜子和容器等显现的自性转移是没有的，只是前后刹那的行境罢了。这种方式也同样适用于罪恶和未定业。罪恶之人的临终征兆是什么呢？即去往任何邪恶之处。无论从何处返回，都如是。等等，任何怀有邪恶之心的人，堕入恶趣，这与善的征兆相反，显得不协调，因感受剧烈的痛苦而无法忍受。身体扭动，肢体摇动，发出难听的无法忍受的声音，呼喊求救，无论看到什么形色，本应是慈爱的亲友和帮助者，却都惊恐地看到刽子手、野兽和燃烧的罗刹等，汗毛竖立，身体颤抖萎缩，变得恐惧害怕。临终时，肢体摇动，抽搐，起鸡皮疙瘩，大小便失禁，眼睛翻转，从现在的景象变为黑暗的行境，暖气从头顶消失，而从脚底散发出来，这是堕入恶趣的征兆。未定业之人的征兆是什么呢？以中舍之心未能明了，他人也未能使其明了。两者都不明了，即是中舍。这些无论与何者相应，去往何处，都必定只是习惯而已。等等，由于没有预先修习善恶，只是造作了未定业，因此，依赖于什么，就会转变成什么，这是就大多数情况而言的。那为什么呢？
English
Whatever forms are seen, they should be regarded as conducive to virtuous conduct. For example, as the sun rises, it gradually brightens from the first light of dawn, just as darkness turns into sunlight. Similarly, when forms are seen in a dream, the later forms become clear and pleasing, like the sun. Through the power of knowing all virtuous Dharma practices, warmth also cools from the lower part of the body and emanates from the crown of the head, which is a sign of being born in a higher realm. The process is that earth dissolves into water, water dissolves into fire, and fire dissolves into wind. Wind dissolves into the essence of wisdom, so the body is not damaged. The orifices dry up, warmth dissipates, gathers like breath on a mirror, and finally dissipates. However, there is no transference of the nature that appears as a burning glass, a water crystal, a seed, a rock, saliva, a candle, a mirror, or a container; it is merely the realm of experience of successive moments. This process is also similar for sins and indeterminate actions. What are the signs of death for a sinful person? Wherever they turn to evil, they go there. Whatever they turn away from, it is just as it is. And so on, anyone who has an evil mind and falls into a lower realm, this appears discordant and contrary to the signs of virtue, and it is unbearable because of experiencing intense suffering. The body twists and turns, limbs shake, unbearable unpleasant sounds are emitted, cries for help are made, and whatever forms are seen, although they should be loving relatives and helpers, they are terrified to see executioners, wild animals, and burning rakshasas, etc., causing the hairs to stand on end, the body to tremble and shrink, and becoming fearful and terrified. At the time of death, the limbs shake, there are convulsions, goosebumps appear, feces and urine are discharged, the eyes roll back, and from the present appearance, it turns into a realm of darkness, warmth dissipates from the crown of the head and emanates from the soles of the feet, which is a sign of falling into a lower realm. What are the signs of performing indeterminate actions? It is not clear with a neutral mind, nor has it been made clear by others. Neither is clear, it is neutral. Whatever corresponds to these, wherever they go, they are definitely only accustomed to it. And so on, because good and evil have not been practiced beforehand, only indeterminate actions have been performed, therefore, whatever one relies on, one will definitely transform into that, this is in most cases. Why is that?
Chinese
因此，由于习惯于先前所修习的业力，具有强大力量的习气，即使忆念先前不习惯的事物，也因缺乏习气的力量而不清晰，忆念会再次中断。如果有人既行善又作恶，那么在临终时，首先显现的是自己的心，或者清晰地呈现他人的善行，这样就不会受到恶行的影响，也不会堕入恶道。有些修习舍弃之业的人会受到恶行的影响。如果舍弃非常稳固，那么舍弃之业不会变成强烈的异熟果，因此异熟果不会圆满，而是取决于因缘。那个业本身无法成熟，来世只会是相似的行为。一切众生在迁逝之时，在此处游荡不清晰之际，在尚未成熟之前，长久以来习惯的事物，对何者执着，就会显现于何处。这是说，从欲望的奴隶临终时忆念清晰到不清晰之间，从先前无数劫以来所修习的强大业力，以及忆念和执着的习气作为原因而消散之时，行善的滋养非常重要。为了显示中有显现的原因，因此，由于那个的原因，知道在此处没有那个，因此对这个本身产生嗔恨，将要进入未来。嗔恨被人的力量压制，那个存在的延续中断，对尚未发生的产生贪执，三有之间的七有，是显现成就的所依。这是说，临终的众生由于业力的作用，由于关键时刻感受痛苦，无法自主地停留在今生，必定会死亡。因此，那个人对现在的身体产生嗔恨，对获得来世美好的身体产生欢喜之心。对于现在的身体，即使立刻死去也可以的想法，像火焰一样使三门无法升起，因此现在的根识中断，对未来的蕴产生执着。如此，临终时强烈的贪嗔是中有存在的七个七日显现的因。在那时，瑜伽士，同样地，为了习惯那个而努力。
English
Therefore, due to the force of habituation from previously practiced actions, which possesses the powerful strength of habit, even if one remembers what one is not accustomed to, it will not be clear due to the lack of strength of habit, and the memory will cease again. If someone is one who practices both virtue and vice, then at the time of death, whichever of their own minds is clearest, or if the virtue of others is made clear, they will not be influenced by vice, and will not fall into the lower realms. Some who practice neutral actions are influenced by vice. If neutrality is very stable, then the action of neutrality will not become a strong ripening result, so the ripening will not be complete, but it is not certain due to conditions. That action itself cannot ripen, but in the future it will only be a similar action. At the time of transition of all things, when wandering here is not clear, until the time has not yet come, by habituation over a long time, whatever one is attached to will appear there. This means that from the time when the memory of a desirous person is clear at the time of death until it becomes unclear, from the countless actions practiced from the past, the habit of memory and attachment to that which has become powerful is the cause of dissipation, it is very important to apply the nourishment of virtue. In order to show the cause of the appearance of the intermediate state, therefore, because of that cause, knowing that there is no that here, therefore hatred arises towards this very thing, and one will enter the future. Hatred is suppressed by the power of man, the continuation of that existence is interrupted, attachment arises to what has not yet happened, the seven existences between the three existences are the basis for manifesting accomplishment. This means that the dying sentient being, due to the power of karma, due to experiencing suffering at a critical moment, cannot remain in this life at will, and will surely die. Therefore, that person develops hatred for the present body, and develops a joyful mind for obtaining a good body in the future. The thought that it is okay to die immediately in the present body, like a fire, prevents the three doors from rising, so the present faculties are interrupted, and attachment arises to the future aggregates. Thus, the strong attachment and aversion at the time of death is the cause for the manifestation of the seven weeks of the intermediate state. At that time, the yogi, similarly, strives to become accustomed to that.
Chinese
说：因为必须修持临终时的等持，所以事先习惯非常重要。修持的方法要从上师那里了解。即使没有迁识的等持，也要从先前习惯的任何等持中切断相续。那时虽然会产生贪执，但凭借习惯的力量。这是在讲解等持的功德。即使瑜伽士在死亡时也会对未来的蕴产生贪执，但凭借修持临终诀窍的力量，不会让烦恼生起，就像有力量的人不会让没有力量的人站起来一样。对于证悟菩提的有持明者瑜伽士来说，贪执什么就不会变成那样。这是说菩提萨埵、持明者和瑜伽士不会生起对来世身体的贪执，不贪执的就不会有痛苦，因为是将他们安置在那样的境界中，所以在死亡时不要有贪嗔之心。那么，导致疾病痛苦难以忍受的原因存在于哪些众生中呢？难以忍受的关键痛苦，除了天界和地狱，其他众生都会经历，因为没有非常快乐的缘故。这是说临终的关键痛苦，除了天界和地狱，其他四种生类的众生都会经历。这是为什么呢？因为地狱存在于痛苦的本质中，所以没有比那更痛苦的了，而天界则具有福德的安乐。痛苦的大小两种，确定为哪一种，是同时断灭还是逐渐断灭呢？对于习惯于此的人来说，没有断灭而显现，因此最重要的是习惯于等持，这是从差别的角度来说的。一般来说，对于没有习惯的善恶，如前所述，无法清晰地显现，而习惯的则清晰显现，因此应该只习惯于善。这些数字也是意念的作用。第三个是三有之间的第七个，化生，由业力所牵引。相符的才能看见，不相符的则看不见。这是说第三个的第三个，中阴的特征是寿命七天。