Chinese
或者不了解（疾病的）性质，或者因为以前不习惯护理病人，所以不知道病人适合吃什么食物。与邪魔相遇，在悬崖等危险的地方，不适时宜地在夜晚行走，以及邪淫他人之妻，这些都是过失和混乱，共有九种。世尊也说：未到寿命尽头而死亡，有九种原因和九种条件。哪九种呢？饮食不知节制，吃不适宜的食物，未消化就吃，未将积聚的未消化物排出，阻止成熟，不分别服用药物，不了解习惯和不习惯，不适时宜地行走，以及邪淫。如是说，这些被称为非时而死。因此，应该努力进行身体的供养。第三部分有三个方面：简要说明、详细解释和总结。第一部分，从“那时意识”到“邪恶舍弃平等”，说明了这一点。即在临终之际，具有三种意识或三种心：与意义相应，即善心；与此相反，即恶心；以及未明确归于二者，即舍弃心，如此具有三种。第二部分有三个方面：具有善的意识和预兆的说明，具有恶的意识和预兆的解释，以及具有舍弃的意识和预兆的说明。第一部分，从“意义何者具”到“何生安乐”，说明了这一点。具有善的临终者的特征是怎样的呢？如果某人与善的习气之意义完全相应，从那里转移到其他地方时，之前依止的善行变得强大，自己忆念起那个业，从而具有善的意识。即使他人未劝导生起善心，反而劝导生起不善的恶心并使其显现，也没有关系。这是因为善的意识粗略或清晰地产生和运行，在此期间只知道善，不会产生恶的意识。然后，六根各自消融，普通人具有微细意识运行的状态时，之前的意义不
English
Or not knowing the nature (of the disease), or because previously not accustomed to nursing patients, so not knowing what food is suitable for the patient. Encountering evil spirits, going to dangerous places such as cliffs, inappropriately walking at night, and engaging in adultery with another's wife, these are faults and confusions, totaling nine. The Bhagavan also said: Dying before the end of one's lifespan has nine causes and nine conditions. What are the nine? Eating without moderation, eating unsuitable food, eating before digestion, not expelling accumulated undigested matter, preventing maturation, not taking medicine separately, not understanding habit and non-habit, inappropriately walking, and engaging in adultery. Thus it is said, these are called untimely death. Therefore, one should strive to a great extent in the service of nourishing the body. The third part has three aspects: brief explanation, detailed explanation, and summary. The first part, from "Then consciousness" to "Evil abandoning equanimity," explains this. That is, at the time of death, one has three consciousnesses or three minds: corresponding to meaning, which is a virtuous mind; contrary to that, which is an evil mind; and not clearly assigned to either, which is an equanimous mind, thus having three. The second part has three aspects: explanation of the signs and consciousness of the virtuous, explanation of the signs and consciousness of the evil, and explanation of the signs and consciousness of the equanimous. The first part, from "What meaning possesses" to "What arises is happiness," explains this. What are the characteristics of a virtuous dying person? If someone is fully in accordance with the meaning of virtuous habits, when transferring from there to another place, the virtuous deeds previously relied upon become strong, and one remembers that karma, thereby having a virtuous consciousness. Even if others do not encourage the arising of a virtuous mind, but instead encourage the arising of an unwholesome evil mind and make it manifest, it does not matter. This is because the virtuous consciousness arises and operates roughly or clearly, and during this time only virtue is known, and an evil consciousness does not arise. Then, when the six aggregates dissolve separately, and ordinary people have a state of subtle consciousness operating, the previous meaning does not
Chinese
光明舍弃善的觉知，觉知处于舍的状态。这是因为那个人依靠并习惯了先前的善行，所以在临终时，善的心会清晰地显现，并变得与之相符。因此，如果他无法从事先前不熟悉的行为，即使其他心怀恶意的人试图激发他的罪恶之心，他也无法清晰地回忆起来，因为他先前并不熟悉。因此，那些临终时具有行善之心的概念的人，不会因恶趣而恐惧，而是安乐地前往天界。他们也不会体验到难以忍受的剧烈痛苦，而是安乐地死去。善者的征兆是：在临终时，无论看到什么事物，都会看到先前未曾见过的景象，而这些景象都只是与行善有关。例如，太阳的出现，由于光线逐渐增强，从第一道曙光开始，逐渐显现，越来越明亮，从而从黑暗变为白天。同样，这个人也从先前的黑暗状态逐渐进入到光明的终极状态。例如，在梦中，所见的景象也像太阳的光芒一样，会看到各种令人愉悦的景象。这些景象是由于自己的心识习气清净，安住于善的力量而产生的，因此，所有在附近和身边的人都会显现为天神和天女，并被视为保护者和救助者。像这样，善者能够知晓和看到所有善法的境界，凭借清净功德的力量，在此刻，意识从身体的下部逐渐向上移动，从而舍弃身体。因此，他的下半身变得寒冷，而热量则从头部散发出来，向上消散。从头顶的梵穴中散发出的维系身心的热量，预示着将往生善趣天界。
English
Clarity abandons the knowledge of virtue, and knowledge abides in a state of equanimity. This is because that person, relying on and being accustomed to previous virtuous conduct, the mind of virtue itself will clearly arise at the time of death and become compatible with it. Therefore, if he cannot engage in other actions with which he is not previously familiar, even if other malicious people try to incite his sinful mind, he will not be able to remember clearly, because he was not familiar with it before. Therefore, those who at the time of death possess the concept of having practiced virtue will go happily to the heavenly realms without fear of the lower realms. They will also not experience unbearable intense suffering, but will die peacefully. The signs of a virtuous person are: at the time of death, whatever form or anything is seen, one will see only the practice of virtue, such forms and so on that have not been seen before in the realm of experience. For example, the rising of the sun, due to the gradual increase of light, from the first dawn, appearances gradually arise, becoming brighter and brighter, thus changing from darkness to day. Similarly, that person gradually arises from the previous state of darkness to the ultimate state of light. For example, in a dream, the appearances seen later are also like the light of the sun, and various pleasing appearances will be seen. These appearances are due to the power of one's own mind's impressions being pure and abiding in virtue, so all those nearby and around will appear as gods and goddesses and be seen as protectors and saviors. In this way, the virtuous one knows and sees all those realms of virtuous Dharma, and by the power of the qualities of purity, at this time, consciousness gradually moves upward from the lower part of the body, thus abandoning the body. Therefore, his lower body becomes cold, and warmth arises from the crown of the head and vanishes upward. The warmth that sustains the body and mind, which arises from the Brahmanical aperture at the crown of the head, indicates that one will be born in a happy realm, a heavenly realm.
Chinese
这是关于显示的死亡预兆。它的方式是：地融入水，水融入火，火融入风。风融入智慧的精华，因此身体没有损坏。孔隙干燥，热量消失，像对着镜子哈气一样聚集，最终呼出。然而，显现出如火镜、水镜、种子、岩石碎片、念诵、酥油灯、镜子和网等景象。正如《中观根本慧论》所说：念诵、酥油灯、镜子、网，火镜、种子、酸和声音，蕴的连接，不移动是智者所证悟的。如是说，从意义的本质上来说，前后转移是没有的。然而，对于有分别念的人来说，刹那间前后境的各种显现是有的。正如《华严经》所说：由意的线索编织而成，在一切众生中回转。八识的集合，界、处、蕴，被意的线索束缚，在身体和身体中流转。这是有情，为了有情而显示。如是说。显示业的士夫是：轮回常时轮回，感受苦乐，所作业不虚耗。如是说。如果有有情，就会被贪爱的轮子所转。离轮则解脱，这是愚钝之人所不了解的。如是说。在《业百篇》中说：有情众生的业，即使经过百劫也不会虚耗。积聚并时机成熟时，就会成熟为果。如是说等等，非常多。这种方式也同样适用于罪恶和未授记的死亡转移。第二，从“在哪里堕落”到“最终出现不适”之间，显示了罪恶者的死亡特征是什么？死亡之时，以非善妙的颠倒之心而堕落，堕入恶趣的处所，这是罪恶者死亡的方式。也像上面善者的死亡预兆相反一样，以不一致的颠倒显现。体验到难以忍受的剧烈痛苦感受，变得非常痛苦，身体扭动，肢体摇动。
English
This is about showing the omens of death. The way it is: earth merges into water, water merges into fire, fire merges into wind. Wind merges into the essence of wisdom, so the body is not damaged. The pores are dry, the heat disappears, gathers like breath on a mirror, and is finally exhaled. However, appearances such as fire mirrors, water mirrors, seeds, rock fragments, recitations, butter lamps, mirrors, and nets appear. As the Madhyamaka Root Treatise says: Recitation, butter lamp, mirror, net, fire mirror, seed, acid and sound, the connection of the aggregates, the wise realize that it does not move. As it is said, from the essence of meaning, there is no transfer from before to after. However, for those with discriminating thoughts, there are various appearances of the before and after realms in an instant. As the Gandavyuha Sutra says: Woven by the thread of mind, it revolves in all sentient beings. The collection of eight consciousnesses, realms, places, aggregates, are bound by the thread of mind and flow in body and body. This is a sentient being, shown for the sake of sentient beings. As it is said. Showing the individual of karma is: Samsara constantly revolves, experiencing suffering and happiness, the actions done are not wasted. As it is said. If there is a sentient being, it will be turned by the wheel of craving. Liberation is separation from the wheel, which is not understood by the dull-witted. As it is said. In the Karma Shataka it says: The karma of sentient beings will not be wasted even after hundreds of kalpas. When accumulated and the time is ripe, it will ripen into fruit. As it is said, and so on, very many. This way is also similar for the death transfer of evil and the unordained. Second, from "Where to fall" to "Ultimately appearing uncomfortable," it shows what the characteristics of the death of the wicked are. At the time of death, falling with an inauspicious, inverted mind, falling into the place of evil destinies, this is the way the wicked die. Also, like the opposite of the omens of the death of the virtuous above, it appears inverted in a way that is inconsistent with it. Experiencing unbearable intense painful feelings, becoming very painful, the body writhing, the limbs shaking.
Chinese
于是开始摇动，口中发出难听的声音，发出无法忍受的哀嚎。由于心识错乱，所见所闻都变成了不悦意的景象。无论看到慈爱的亲友或帮助者，即使是父母和亲戚，也都变成了刽子手、猛兽和燃烧的罗刹等不悦意的景象，看到了手持各种武器的可怕形象。听到的所有哭声，也都变成了“杀！打！”等恶道的叫声。虽然想要逃跑，但寻找逃跑的地方和庇护，也找不到。身体上出现灰尘，所有毛发都竖立起来，变得沮丧和恐惧。摇动和拍打四肢，甚至向天空伸出手或仰望，变得不知所措。作为极度恐惧的标志，身体排出大小便，脸色发黑，惊恐万状，眼睛也睁大，眼球无力且向上翻转，口中流出泡沫等，伴随着痛苦而死亡。 世尊对此加以考虑，说道：以前所做和积累的罪恶和不善业，在那个时候，就像山或山顶的阴影一样降临到他身上，特别是降临，并且明显地降临。 因此，出现这样的景象，是从现在显现天界美好之处的境界，堕落到恶道，最终出现在黑暗境界的行为范围中。 在那个时候，一切都显现为嗔恨的对象，由于有害行为的错误显现，所有这些都会被知晓，由于心识错乱的力量，与堕入黑暗恶劣之处相一致，意识从上半身开始舍弃身体。 身体的热量也从头顶消失，逐渐最终到达脚底，这显示了堕入恶道不乐之处的征兆。 第三部分分为两点：显示本体，解释差别。 第一点是，从“以舍弃”到“不明显的舍弃”之间。
English
Then it starts to shake, uttering unpleasant sounds from the mouth and making unbearable cries. Due to the confusion of mind, whatever appears and is seen becomes an unpleasant sight. No matter who is seen, whether it is a loving friend or a helper, even parents and relatives, they all turn into executioners, ferocious beasts, and burning Rakshasas, etc., becoming undesirable karmic appearances. Frightening figures holding various weapons in their hands are seen. All the cries are heard as the sounds of evil realms, such as "Kill! Hit!" Although wanting to escape, searching for a place to flee and refuge, none can be found. Dust appears on the body, and all the hairs stand on end, becoming depressed and terrified. Shaking and clapping the limbs, even reaching out to the sky or looking up, becoming helpless and at a loss. As a sign of extreme fear, excrement and urine are discharged from the body, the complexion turns black, the eyes widen in terror, the eyeballs become weak and roll upwards, and foam comes out of the mouth, etc., dying with suffering. The Bhagavan, considering this, said: Whatever sins and non-virtuous deeds were done and accumulated before, at that time, they will descend upon him like the shadow of mountains or mountain peaks, especially descending and manifestly descending. Therefore, the appearance of such a sight is from the realm where the good place of the heavens now appears, falling into the evil realms, ultimately appearing in the realm of darkness. At that time, everything appears as an object of hatred, and due to the erroneous appearance of harmful actions, all of these will be known. Due to the power of mental confusion, in accordance with falling into the dark and evil place, consciousness abandons the body from the upper part of the body. The heat of the body also disappears from the crown of the head, gradually reaching the soles of the feet, which shows the sign of falling into the unpleasant place of the evil realms. The third part is divided into two points: showing the essence and explaining the differences. The first point is from "By equanimity" to "Unclear equanimity."