Chinese
通过它来指示。什么是不示业的征兆呢？具有舍受的、具有不示心的人，之前没有做过任何善恶之事，仅仅做了不示业，因此，临终时自己回忆的境中，没有显现任何善恶，也没有被其他人使其显现，因此不会显现任何善恶。这样，对于善恶二者都不显现，是因为依靠非二者的业，心处于舍受的状态中死去，这必定会发生。然而，这是就大多数情况而言的指示，在这种情况下，给予临终的教导会非常有益。第二，从下面“一些舍受”开始，到“不变，不圆满，不变”之间指示的是：一些行持舍受业的人，会像遇到智慧的因缘一样，变成任何善恶，从而产生异熟果。对于一些非常稳固的舍受来说，仅仅通过舍受的业不会变成猛烈的异熟，因此不会圆满成熟。为什么呢？因为不确定是否会被因缘改变，因为那个业本身无法在那个时候直接成熟果实，所以仅仅是未来相似的因。因此，在《地的实事》中也说：“其中一些会改变，一些不会改变，不会完全成熟。”第三，从上面的“这和什么相应”开始，到“不变，其他不进入”之间指示的是：那么，为什么会产生这样的意识差别和三种征兆呢？因为上面所说的这三种业，也是像以前习惯和行持什么一样，临终时忆念什么，死后去往何处，是好是坏，也必定会受到先前业的差别，习惯和具有强大力量的习气的影响。为什么呢？因为以前习惯于善恶业，心就倾向于它，并且它本身具有力量，因此必定会受其影响。
English
It is shown by this. What are the signs of not indicating karma? Those who have equanimity and possess a mind that does not indicate, having not previously engaged in any good or evil deeds, but only performed karma that does not indicate, therefore, at the time of death, in the state recalled by oneself, neither good nor evil appears, nor is it made to appear by others, therefore neither good nor evil will appear. Thus, the reason why neither good nor evil is apparent is that the mind, relying on karma that is neither of the two, dies in a state of equanimity, which is bound to happen. However, this is an indication in terms of the majority of cases; in such cases, giving instructions at the time of death will be very beneficial. Secondly, from "some equanimity" below to "unchanging, not complete, unchanging" indicates that some who practice karma of equanimity will become either good or evil, like encountering the conditions of wisdom, and thus the result of ripening will occur. For some very stable equanimity, the karma of equanimity alone will not become a violent ripening, and therefore the complete maturation will not occur. Why? Because it is not certain whether it will be changed by conditions, because that karma itself cannot directly ripen the fruit at that time, so it is only a similar cause for the future. Therefore, in the 'Substance of the Ground' it is also said: 'Some of them will change, some will not change, and will not be completely fulfilled.' Thirdly, from the above 'What does this correspond to?' to 'Unchanging, others do not enter' indicates: So, why do these differences in consciousness and the three signs occur? Because these three karmas mentioned above, also, like what one was accustomed to and practiced before, what one remembers at the time of death, and where one goes after death, whether good or bad, will also be necessarily influenced by the differences in previous karma, habits, and powerful imprints. Why? Because one is accustomed to good and evil deeds, the mind inclines towards it, and it itself has power, therefore it is certain to be influenced by it.
Chinese
因此，对于那些以前不熟悉的事物，即使别人给予清晰的指示，由于其习气尚未稳固，力量薄弱，就像没有熟悉的习气一样，不会清晰显现，因此记忆会再次中断。如前所述：如果有人行善或作恶而死亡，那么这个人是否会自己忆起先前习惯的善行或恶行？或者即使是其他人让他忆起也可以。在那时，他多次习惯的事物会变得非常强大，它会使心倾向于此，而其他的则会被遗忘。如是说。如果有人平等地行善作恶，并且以前习惯的数量相等，那么在死亡时，他会像最初做善事一样，自己的心会变得清晰吗？或者，由于其他人给予清晰的善行指示，他不会受到恶行的影响，因此不会再次退转，也不会陷入其他恶念之中，因此不会堕入恶道。如彼经所说：如果对两者都同样习惯，那么最初忆起的是什么？或者让他忆起什么？他不会从中退转，也不会陷入其他之中。如是说。第四部分有三点：先前习惯的事物会变得清晰的方式；对此生起嗔恨，对来世产生贪恋；珍视临终时的教诲。第一点是从“所有”到“产生贪恋”之间所讲的内容。因此，所有具有生命的有情众生，特别是所有贪欲强烈的人，无论他们从哪里死亡和转生，在什么时候，当先前的记忆清晰，而之后的意识流不清晰的时候，或者直到那个时候，由于长久以来对自己的贪恋已经习惯，无论行了多少善恶之业，变得强大，那么对这些善恶之业的记忆就会变得清晰，并且贪恋的习气之流会出现在所有临终者的心中。因此，在临终时检查病人的容器并给予善行的滋养是非常重要的。如前所述：所有这些人在死亡时，意识会……
English
Therefore, those things that one is not accustomed to, even if others give clear instructions, because their imprints are not yet firm and their power is weak, they will not appear clearly as if there were familiar imprints, and thus memory will be interrupted again. As it was said before: If a person who does good and bad deeds dies, will that person remember the good and bad deeds that he was previously accustomed to himself? Or even if others cause him to remember, it is fine. At that time, whatever he has accustomed himself to many times will become very powerful, and it will cause the mind to incline towards it, while others will be forgotten. So it is said. If someone practices both good and evil equally, and has been accustomed to them in equal numbers, then at the time of death, will his mind become clear as if he had initially done good deeds? Or, because others give clear instructions of good deeds, he will not be influenced by evil deeds, so he will not regress again, nor will he fall into other evil thoughts, and therefore he will not fall into the lower realms. As it says in that very text: Again, if one is equally accustomed to both, then what is remembered first from among them? Or what is he made to remember? He will not turn away from that, nor will he fall into another. So it is said. The fourth has three parts: the way in which what one is accustomed to becomes clear; generating hatred for this life and attachment to the next; and cherishing the instructions for the time of death. The first point is taught from "all" to "attachment arises." Thus, all sentient beings who possess consciousness, and especially all those with strong desires, no matter where they die and transmigrate from, at whatever time, when the previous memory is clear and the subsequent stream of consciousness becomes unclear, or until that time, because of the power of being accustomed to attachment to oneself for a long time, whatever countless good and bad deeds have been practiced and become powerful, the memory of those deeds will become clear, and the flow of the imprint of attachment will arise in the minds of all those who are dying. Therefore, it is very important to examine the vessel of the sick person at the time of death and give the nourishment of good deeds. As it was said before: All of them, at the time of death, the consciousness will...
Chinese
如若未到显现之时，长久串习则会生起对我的贪执。如此说。第二，从“由此彼之”至“是成办之所依”之间作了阐释。由此，为了阐释中有显现之因，临终之有情，亦由先前之业，彼之异熟果之力或威力所致，感受剧烈痛苦时，如今了知在此生安住之业缘已尽，定将死亡，知晓已到临终之时。彼人亦想，如今速死于此身亦可，生起嗔恨，无论如何若能得一身体该多好，由此，对于未来能得善妙之身而生欢喜与贪执之心。如是，想要舍弃如今之此身，如火一般之嗔恨心压制三门，令其无法生起，如今安住于三门之此有情，其命根中断，对未生或未来之蕴生起显着之贪执。如是，临终之强烈贪嗔，乃是成办此生与来世中有三者之中有之自性，即彼七日为期之中有，并显现于六道中任何一道之因或所依。如是，阐释了由临终之心显现中有之因，从先前，其后，由彼力，我将不复存在，如是思念，则对来世之身生起显着之欢喜，彼乃是成办彼中有之所依。如此说。第三，从“彼之时”至“彼不生不变异”之间作了阐释。如是，何时死亡，彼之时，瑜伽士等修持临终之等持，因有断绝业之相续之必要，故若有能力，则应遣除喧嚣，积聚资粮，陈设所依，摆设供品，依止善知识，以善度日等，精勤修持临终之等持。此不仅是临终，先前即应串习
English
If the time for manifestation has not yet arrived, habitual practice over a long period will give rise to attachment to myself. Thus it is said. Secondly, it is explained from "From that, of that" to "is the basis for accomplishment." Therefore, in order to explain the cause of the appearance of the intermediate state, that dying sentient being, also due to the power or strength of the ripening fruit of the previous karma, when experiencing intense suffering, now knows that the karmic connection to remain in this life is exhausted and that death is certain, recognizing that the time of death has arrived. That person also thinks, "It would be good to die quickly in this body now," and generates hatred. Thinking, "How wonderful it would be to obtain a body," they develop joy and attachment to obtaining a good body in the future. Thus, the mind of hatred, like fire, wishing to abandon this present body, suppresses the three doors, making them unable to arise. Now, the life force of this being abiding in the three doors is cut off, and manifest attachment arises towards the unarisen or future aggregates. Thus, the intense attachment and aversion at the time of death is the nature of the intermediate state among the three states of this life, the next life, and the intermediate state, that is, the seven-day intermediate state, and is the cause or basis for appearing in any of the six realms. Thus, it explains the cause of the appearance of the intermediate state from the mind of death. From the previous, after that, by that power, thinking "I will cease to exist," manifest joy arises towards the body of the next life, which is the basis for accomplishing that intermediate state. Thus it is said. Thirdly, it is explained from "At that time" to "That will not arise or change." Thus, whenever death occurs, at that time, yogis and others meditate on the samadhi of death, because there is a need to cut off the continuum of karma. Therefore, if capable, one should dispel disturbances, accumulate merit, arrange supports, set out offerings, rely on spiritual friends, and spend time virtuously, diligently practicing the samadhi of death. This is not only for the time of death, but should be practiced beforehand.
Chinese
因此，就像始终珍视并努力行善一样，特别努力地熟悉和习惯临终的诀窍非常重要。应该从上师那里了解它的禅修方法。即使没有临终时的三摩地，仅仅忆念先前习惯的三摩地也能切断业力之流，因此在临终时一定要忆念。那么，这样的瑜伽士还会对来世产生执着吗？回答是，宣讲三摩地的功德：当死亡降临时，瑜伽士也会对未来的蕴产生贪恋或执着。然而，通过精通临终三摩地诀窍的力量和威力，他会压倒对来世身体的执着烦恼，不让它生起。例如，一个非常强壮的人会压制那些没有力量的人，使他们无法站立。在这里，根据先前的教导，对于入流者和一来者来说，那时也会普遍产生对自我的执着。然而，入流者或一来者会用智慧分析并明确地舍弃对自我的执着，而不是接受它。例如，一个非常强壮的人与一个非常虚弱的人较量时，会击败弱者。同样，也应该这样看待这个问题。不来者不会在那时普遍产生对自我的执着。这样说过。菩萨圣者、持咒者和对真实法性有理解的优秀瑜伽士，不会生起或产生对来世身体的执着念头，因为不执着就不会有痛苦，因此他们会将自己与那个境界结合起来。因此，当死亡来临时，不要在心中产生贪嗔之心。第五个是：关键的痛苦。从“关键的痛苦”到“在那里执着珍爱”之间所说的是：那么，这种无法忍受的关键痛苦的原因存在于哪些众生之中呢？这种临终的关键痛苦
English
Therefore, just as one always cherishes and diligently engages in virtuous deeds, it is extremely important to make a special effort to become familiar with and accustomed to the crucial instructions for the time of death. The method of meditating on it should be learned from the guru's instructions. Even if one does not have the samadhi of the time of death, merely remembering the samadhi that one has previously become accustomed to will cut off the stream of karma, so one must definitely remember it at the time of death. Now, does such a yogi still have attachment to future existences? The answer is, the qualities of samadhi are explained: At the time when death is approaching, even a yogi will have craving or attachment to future aggregates. However, through the power and strength of having become accustomed to the crucial instructions of the samadhi of the time of death, he will suppress the afflictions of attachment to the future body and not allow them to arise, just as a person who is very strong will suppress those who have no strength and are unable to stand up. Here, according to the previous teachings, for those who have entered the stream and those who return once, attachment to self will also commonly arise at that time. However, those who have entered the stream or those who return once will analyze with wisdom and explicitly abandon attachment to self, rather than accepting it. For example, a very strong person, when contending with a very weak person, will strike down the weak. Similarly, one should view this in the same way. Those who do not return will not commonly have attachment to self arise at that time. Thus it was said. Bodhisattva aryas, holders of mantra knowledge, and excellent yogis who have understanding of the true nature of reality, will not have the thought of attachment to a future body arise or occur, because without attachment there will also be no suffering, and therefore they will unite themselves with that very state. Therefore, when death comes, do not generate thoughts of attachment and aversion in your mind. The fifth is: The crucial suffering. From "The crucial suffering" up to "There, attachment and cherishing" is what is being shown: Now, in which beings does the cause of this unbearable crucial suffering exist? This crucial suffering of the time of death