English
I, the functions of the body decline, and the transformation between the two states of dullness and clarity here, the body becomes sluggish, memory becomes blurred, entangled by drowsiness, causing the factors that make the body lose balance to be exhausted. The previously planned goals are destroyed and ruined because of concentration. Due to the interference of other external factors, the mind is shaken, or becomes agitated due to strong sounds, loving sounds, or pleasant factors, etc. Sometimes, like one-thirtieth of a moment, the memory of consciousness stops and fades, entering a state of fainting, and then waking up from it again. After waking up like this, it enters that state again like sleep. These six situations are also the activities of consciousness. Second, from "Second, the action of the two" to "Causes the elements to shake" is explained: The second part of the middle five aggregates, that is, the body and speech also participate in the action, and because of the enhancement of the action, the three doors also participate in the action. First, the thought of wanting to do this arises, then desire and interest arise for what one wants to do, and one strives to practice, and through these ways, all the actions of the three doors will arise, shake, and operate. These four situations are also the activities of consciousness. Third, from "Third, desire" to "Acts by attention" is explained: The third part of the second five aggregates explains the activities of consciousness that make people stay away from desire. For the objects and places that were previously coveted and clung to, the heart will produce a strong sense of weariness and disgust. Because of seeing other objects and places that are in accordance with the mind, they are separated from the previous objects and places. Because of the arising of the antidote, the arising of desire is blocked. By attending to the meaning of the correct Dharma nature and integrating and habituating it, one is made to stay away from desire. These four are also activities of consciousness. Fourth, from "Fourth, due to attachment" to "Seized by others" is explained: The fourth part of the second five aggregates explains the activities of consciousness that lead to regression due to attachment after being away from attachment. The essence of attachment is ignorance or foolish views, and these views have become powerful before.
Chinese
安住，以及在此处，由于不熟悉正确的见解的意义，所以习惯很少，并且执着和思考抓住任何贪恋对象的特殊方面、标志和特征。如是说：不舍微细的贪着，对境安住于近处，不如理作意，是烦恼的圆满之因。如是，依靠这些不如理作意，心的意识从不依附于正确的见解而退失。等等，总摄事物是：如此被染污的执着会贪恋于心生厌恶，因此，那个因会正确地获取并接受贪欲，并确定地进入贪欲，那个障碍不会让人见到神圣的意义，并且境被其他不悦意的事物占据，心不由自主地被夺走，这九种也是心的业。第五个是：第五个是意义的连续。从“意义的连续”到“安住的行为，意义的连续断绝”之间所显示的是：第二个五法的第五个，显示了断绝正确意义的善根之流的心的业，其中也清楚地显示了执着于相的事物的境，以及颠倒的见解具有力量，以及与欲望的功德、酒等低劣的享受、邪见相应的因相遇，或者找到与自己相似的罪恶的朋友，并且不间断地享受那些欲望的贪恋，心随之而行并恒常追随，并且恒常做那些无意义的恶业，断绝并舍弃那个流，不再从那里返回，并且恒常安住于邪见的行为中，不间断，并且由于那个力量，正确行持的善业的意义的进入被断绝，这七种也是心的业。这些在《宝鬘论》中说：从无始以来积累的，人的分别习气，以各种恶劣的处所接受，以各种分别来衡量业。等等。第三，解释最后的五法，有五种：显示连接善根的方法，死亡之法的差别
English
and abiding, and here, because of unfamiliarity with the meaning of right view, habit is small, and clinging and thinking, grasping the specific aspects, signs, and characteristics of any object of attachment. As it is said: Not abandoning subtle attachments, the object abides nearby, improper attention, is the complete cause of afflictions. Thus, relying on these, from improper attention, the mind's consciousness deteriorates from not adhering to right view. And so on, summarizing things is: Such tainted clinging will become attached to what the mind detests, therefore, that cause will correctly acquire and accept desire, and will certainly enter into desire, that obscuration will not allow one to see the sacred meaning, and the object is occupied by other unpleasant things, the mind is involuntarily robbed, these nine are also the actions of the mind. The fifth is: The fifth is the continuity of meaning. From "continuity of meaning" to "the act of abiding, the continuity of meaning is cut off" is shown: The fifth of the second five dharmas, shows the actions of the mind that cut off the stream of the root of virtue of the correct meaning, in which the object of clinging to the characteristics of things is also clearly shown, and the reversed view has power, and encountering the qualities of desire, inferior enjoyments such as alcohol, causes corresponding to wrong views, or finding sinful friends similar to oneself, and constantly enjoying the attachment to those desires without interruption, the mind follows and constantly pursues them, and constantly doing those meaningless evil deeds, cutting off and abandoning that stream, not returning from there again, and constantly abiding in the behavior of wrong views, without interruption, and because of that power, the entry into the meaning of virtuous deeds of correct conduct is cut off, these seven are also the actions of the mind. These are said in the Ratnavali: From beginningless time accumulated, the habits of human elaborations, accepting various bad places, measuring actions with various discriminations. And so on. Third, explaining the last five dharmas, there are five: Showing the method of connecting the roots of virtue, the difference of the dharma of death
Chinese
释词：详细阐述中阴的法和体性的分类，解释如何进入各种生处，阐述产生的一般和特殊类别。第一部分是：从“五三第一”到“返回的意义常有”之间所阐述的内容。解释了五组三的第一个，即连接善根的意之业。如前所述，从先前颠倒的不善意之业中返回，与善业的良好意义常相伴随的意之业。因此，它将先前恶趣的生处与之后善趣的生处连接起来。正如《事师五十颂》中所说：如何连接善根呢？通过天性聪慧，见到朋友、亲戚和同伴们努力行善，前往圣者处听闻圣法，产生疑惑并确定理解。第二部分有五点：阐述死亡的时间，揭示非时而死的因缘，阐述死亡的认识和预兆，揭示临终之时的想法差别，以及阐述痛苦的关键所在。第一部分是：从“第二连接”到“非时而死”之间所阐述的内容。五组三的第二个，连接前后世存在的蕴也是意之业。那么，这是如何运作的呢？名言上，生命的主宰转移到其他界限的死亡之法有两种分类。一种是先前福德的延续，连瞬间存在的机会都耗尽，寿命终结而转移，这是按时而死。正如《事师五十颂》中所说：例如，有些人像投掷出去的线团一样耗尽而死亡转移，这被称为按时而死。另一种是寿命未尽，突然被因缘所控制，非时而死。正如前者所说：例如，有些人像没有资具的死亡转移一样。等等。此外，还有其他类别。
English
Explanation: Elaborately explaining the Dharma and characteristics of the Bardo, explaining how to enter various places of rebirth, and explaining the general and specific categories of arising. The first part is: from "Five Three First" to "The meaning of returning is constant." It explains the first of the five groups of three, which is the action of mind that connects the roots of virtue. As previously explained, it is the action of mind that returns from the previous inverted non-virtuous actions of mind and is constantly associated with the good meaning of virtuous actions. Therefore, it connects the previous birth in a bad realm with the subsequent birth in a higher realm. As it says in the Ground of Being: How does one connect the roots of virtue? By being naturally intelligent, seeing friends, relatives, and companions diligently engaged in virtuous deeds, going to the presence of holy beings and listening to the holy Dharma, generating doubt, and ascertaining understanding. The second part has five points: explaining the time of death, revealing the causes of untimely death, explaining the perception and signs of death, revealing the differences in thoughts at the time of death, and explaining where the key suffering lies. The first part is: from "Second Connection" to "Untimely Death." The second of the five groups of three, the aggregates of existence that connect previous and subsequent lives, is also the action of mind. So, how does this work? In terms of terminology, the Dharma of death, in which the master of life transfers to another realm, has two classifications. One is that the continuation of previous merit, even the opportunity to exist for a moment, is exhausted, and life ends and transfers, which is dying on time. As it says in the Ground of Being: For example, some people die and transfer after the lifespan they cast out is exhausted, this is called dying on time. The other is that life is not exhausted, but suddenly controlled by circumstances, and one dies prematurely. As the former says: For example, some people die and transfer without resources. And so on. There are also other categories.
Chinese
尚未发生死亡。第二，从“有些非时”到“行止为恶”之间讲述了：不是在时机成熟时死亡，而是有些众生非时而死的状况是怎样的呢？即使有之前的因，但损益的缘分丧失而耗尽；或者其他毒药刀剑等有害的因缘所控制而发生死亡，那样的生命，福德的延续尚未耗尽，虽有长久存在的因的份额，却没有长久存在的有利的缘分。那样的原因也是，断断续续地，在令人痛苦的业的行境中，不舍弃恶业而行持的业的因缘所致；即内外神祇冲突、饥荒和冰雹降临等遭遇，以及内外四大不调，四大疾病和水火等八怖所致的死亡，以及两者都冲突所致的死亡，因缘所致的舌头发硬，以及两种疾病等等。另外，归纳起来有九种缘：什么呢？食物超过适量，吃得过多；或者与无法胜任者打赌，超过限度。吃了与自己的疾病不相符的食物；或者与不相投的朋友交往；住在非人凶猛的地方；住在四大不调的地方。吃了之前的食物尚未消化或痊愈，又被之后的食物压制而吃；或者与人的旧怨尚未化解又争斗；之前的非人造成的损害尚未消除又与之争斗。吃了食物后，积累了陈旧的粪便污垢，凝结或结块无法排出，或者不特意排出，不丢弃而忍住；还有旧怨和病血等不排出也是。服用了催吐药后，不吐出，而是强行阻止，抑制呕吐，从而阻止了生命的延续，阻止脉搏和水液也是一样。对于疾病有益的条件，不携带像各种疾病的对治品一样的物品和药物，不听从慈爱的护理者和医生的劝告，不依从相符的食物等，以及之前对于什么疾病有什么益处的治疗方法不熟悉，因此不熟悉与疾病性质相符且有益的
English
Death has not yet occurred. Secondly, from "some untimely" to "deeds and conduct are evil" is explained: It is not dying when the time is ripe, but what is the state of some beings dying untimely? Even if there is the previous cause, the conditions that benefit are lost and exhausted; or other harmful conditions such as poison and weapons are controlled and death occurs, such a life, the continuation of merit has not been exhausted, although there is a share of the cause of long-term existence, there is no beneficial condition for long-term existence. The reason for that is also, intermittently, in the realm of painful karma, caused by the karma of not abandoning evil deeds and practicing them; that is, encountering conflicts between internal and external deities, famine, and hailstorms, and the four elements inside and outside are not in harmony, the four major diseases and the eight fears such as fire and water cause death, and the death caused by the conflict between the two, the tongue becomes stiff due to conditions, and the two diseases, etc. In addition, there are nine kinds of conditions in summary: What are they? Eating too much food, exceeding the limit; or betting with someone who cannot be defeated, exceeding the limit. Eating food that does not match one's own disease; or associating with incompatible friends; living in a fierce non-human place; living in a place where the four elements are not in harmony. Eating the previous food before it has been digested or healed, and then being suppressed by the subsequent food; or fighting again without resolving the old grudges with people; fighting with the previous non-human without eliminating the damage caused by it. After eating food, accumulating old fecal dirt, which is condensed or agglomerated and cannot be discharged, or not intentionally discharged, not discarded but endured; and also not discharging old grudges and diseased blood, etc. After taking emetic medicine, not vomiting it out, but forcibly preventing it, suppressing vomiting, thereby preventing the continuation of life, and preventing the pulse and body fluids is also the same. For conditions that are beneficial to the disease, not carrying items and medicines like the antidotes for various diseases, not listening to the advice of loving caregivers and doctors, not following compatible foods, etc., and not being familiar with the treatment methods that were previously beneficial to what diseases, so not being familiar with what is compatible and beneficial to the nature of the disease.