Chinese
当死亡的时刻来临时，就像在无依无靠的荒凉平原的悬崖边，只有意识独自奔跑，生命的光彩和五根感官的力量衰退消散。医生和药物也只能眼睁睁地看着，急于逃离，束手无策。身体僵硬，脖子转动困难，四肢无力，呼吸不由自主地被劫末业力的风扰动，剧烈地摇摆。当亲戚朋友围在床边，因痛苦而呻吟哭泣时，想要挽留的恳求就像不牢固的铁钩一样失效，当生命逝去时，呼吸的变化逐渐减弱，最终像马尾毛一样细微的呼吸，被无情的死主利刃斩断。正如“舍弃美丽”所说，变得丑陋，上下嘴唇张开，露出牙齿，从善道堕落，这种状态被眼泪的波涛所展现。由于不善业等原因，必须进入黑暗稠密的存在深渊。正如《业百法》所说：“应当时时于一切行为中，忆念死主。”以及《入行论》中说：“昼夜一切时，唯应如是思。”等等。这是《功德宝藏论》第二品的注释。
English
When the time of death arrives, it is like being on the edge of a desolate plain, devoid of protectors and allies, with only consciousness running alone. The vitality of life and the power of the five senses diminish and dissipate. Even doctors and medicines can only watch helplessly, eager to flee, with no means to help. The body becomes stiff, the neck struggles to move, the limbs become weak, and the breath is involuntarily agitated by the turbulent winds of karmic forces from the end of an eon. When relatives and friends gather around the bedside, groaning and weeping in pain, the pleas to stay are like insecure iron hooks that fail. As life departs, the changes in breath gradually weaken, until the final, extremely fine breath, like a horse's tail hair, is severed by the merciless sharp blade of the Lord of Death. As it is said, 'having abandoned beauty,' one becomes ugly, with the upper and lower lips parted, revealing the teeth, falling from the state of well-being. This state is revealed by the waves of tears. Due to non-virtuous actions and other causes, one must enter the dark and dense abyss of existence. As stated in the 'Hundred Deeds Sutra': 'At all times, in all activities, one should remember the Lord of Death.' And in the 'Entering the Bodhisattva's Way,' it says: 'Day and night, at all times, one should only think in this way.' This is the commentary on the second chapter of 'The Treasury of Precious Qualities.'
Chinese
如“任何”等所说。在此，任何播下各种种子的力量，在时节成熟时，就像农民的庄稼显现一样。从其他生命最初的时刻到现在，通过许多熟悉和习惯的黑白业力，众生的地位高低和形状等都变得多种多样，这显示了从原因到结果的形成方式，以及取舍的两种状态。现在正在做的业力的成熟虽然很多，但不出现，如果认为不会成熟，如“土地高处”等所说。就像土地高处，飞向天空的雄鹰等鸟类的影子，一时看不见，但当有形之物自身和分离被抛弃的显现，何时到达地面时，会滚到胸前一样，业力的果报在哪里聚集，时机成熟时，也会更加显现，这是显而易见的。如经中说：有情所作诸业，百劫不失坏，因缘会遇时，于彼自成熟。又如《亲友书》中说：罪业纵然已造作，不立即如剑砍头，临终罪业成熟时，其果方始现前也。又，像这样颠倒的业力具有惊人的力量，如“福德”等所说。非福德的行为，以不善的马头之火为例，它甚至能使天界人天的财富海洋的波浪干涸，而且对于成就遍知佛陀的果位，连自身增长的所依，如珍贵人身的船只也能摧毁，这是比喻和意义。在《正念经》、《业百法经》和《广大游戏经》等经典中都有详细的阐述，所以应该去那里查阅。这样说了之后就结束了。为了驳斥违犯三学誓言等，如“折磨”等所说。任何对折磨非常勇敢和有能力的人，因为害怕恶趣，所以不会在十善的军队和盔甲坚固的勇士们的领地里，被地狱等战场的箭矢，也就是军营所击败。
English
As it is said in "whatever" and so on. Here, whatever the power of planting various kinds of seeds, when the time is ripe, just as the crops of the farmers appear. From the initial moment of other lives until now, through many familiar and habitual black and white karmas, the high and low status and shapes of beings, etc., have become diverse. This shows the way of forming from cause to effect, and the two states of taking and abandoning. Although the ripening of the karma that is being done now is a lot, but it does not appear, if you think that it will not ripen, as it is said in "high ground" and so on. Just like the high ground, the shadow of the eagles and other birds flying into the sky, although it is not visible for a while, but when the manifestation of the tangible thing itself and separation is abandoned, when it reaches the ground, it will roll to the chest, where the fruits of karma gather, and when the time is ripe, it will also appear more clearly, which is obvious. As it is said in the sutra: The deeds done by sentient beings will not be lost even in hundreds of kalpas, when the causes and conditions meet, they will ripen by themselves. Also, as it is said in the "Letter to a Friend": Even if sins have been committed, they will not be beheaded immediately like a sword, when the sins ripen at the time of death, their fruits will appear. Also, in this way, the reversed karma has amazing power, as it is said in "merit" and so on. Non-meritorious actions, taking the fire of the horse-headed as an example of unwholesome, it can even dry up the waves of the ocean of wealth of gods and humans in the heavens, and moreover, for the accomplishment of the omniscient Buddha's fruit, even the support for self-growth, such as the ship of the precious human body, can be destroyed, this is a metaphor and meaning. It is explained in detail in the sutras such as the Sutra of Mindfulness, the Sutra of Hundred Karmas, and the Sutra of Great Play, so you should go there to check it. After saying this, it ended. In order to refute the violation of the three vows, such as "torture" and so on. Anyone who is very brave and capable of torture, because of fear of the evil realms, will not be defeated by the arrows of the battlefield such as hell, that is, the barracks, in the territory of the army of ten virtues and the warriors with strong armor.
Chinese
那么对谁呢？就是指违犯誓言，造作一切十不善业都归你所有。也就是有些人破坏学处之戒，有些人舍弃生命，有些人违犯律仪之教令，有些人舍弃正法，有些人舍弃财物，有些人舍弃顾及自己的羞耻心，有些人舍弃顾及他人的惭愧心，为了罪恶而舍弃的非常多。像这样，不善之业即使是为他人而做，也显示没有果报可分。为什么呢？经中说“因为什么”等等。因为什么呢？因为为了福田，也就是为了供养处，以及为了亲友眷属和国土等，饮用自性、异熟、大力之罪恶二例，安置于大象上，用舍弃心的绳索缠绕，从而放逸而行，然而除了作者自己以外，果报的果实是无法分给他们的。如是，圣者导师也说：你的婆罗门、僧侣、天以及客人、父母和妃子，为了眷属不要造罪业，因为地狱的异熟没有份额。又，如果安住于现世八法而不寻求圣道，经中说“获得”等等。贪求财物等，也就是贪恋执着，只贪图自己安乐的方法，听到悦耳之语就欣然接受，听到赞叹之语就如我慢之友般燃烧而骄傲自满，由于那些不获得、不快乐、不悦耳和诽谤这四者而心生不悦，从而加以呵斥。因此，这些不思永久安乐之念的、心胸狭隘的孩童被世间八法之虚假所欺骗。《亲友书》中说：世间智者，得与不得，乐与不乐，悦耳与不悦耳，赞与毁，这世间八法，请您不要放在心上。此外，为了显示还有十三种欺骗之支分，经中说“种姓、容貌”等等。像这样，种姓1，容貌2，权势3等等
English
Then to whom? It means that breaking vows and committing all ten non-virtuous actions belong to you. That is, some break the precepts of discipline, some give up their lives, some violate the commands of vows, some give up the sacred Dharma, some give up wealth, some give up shame that considers oneself, and some give up the sense of shame that considers others, abandoning them for the sake of sin is very common. Like this, even if non-virtuous actions are done for others, it shows that there is no retribution to share. Why? It is said in the scriptures, "Because of what," etc. Because of what? Because for the sake of the field of merit, that is, for the object of offering, and for the sake of protecting relatives, retinues, and countries, etc., drinking two examples of sin of nature, ripening, and great power, placing them on an elephant, and wrapping them with the rope of renunciation, and then acting carelessly, however, apart from the author himself, the fruit of retribution cannot be shared with them. Thus, the noble teacher also said: Your Brahmins, monks, gods, and guests, parents, and consorts, do not commit sins for the sake of your retinue, because there is no share of the ripening of hell. Also, if one dwells in the eight worldly dharmas and does not seek the noble path, it is said in the scriptures, "Gaining," etc. Coveting wealth and so on, that is, being greedy and attached, only craving for the means of one's own happiness, gladly accepting pleasant words when heard, and when praise is heard, burning with pride as a friend and becoming arrogant, and because of those four—not gaining, not being happy, not being pleasant, and being slandered—the mind becomes unhappy, and thus rebuking. Therefore, these narrow-minded children who do not think of the thought of permanent happiness are deceived by the falsehood of the eight worldly dharmas. In the Letter to a Friend, it says: Worldly wise ones, gaining and not gaining, happiness and unhappiness, pleasant and unpleasant, praise and blame, these eight worldly dharmas, please do not put them in your mind. Furthermore, in order to show that there are also thirteen branches of deception, it is said in the scriptures, "Lineage, form," etc. Like this, lineage 1, form 2, power 3, etc.
Chinese
骄慢、博学和青春的傲慢，这五者抬高了人的地位，与精进相反的懒惰，以懈怠度日，如同躲在帽子里的猪一样。对于未听闻之事，却自以为已经听闻的傲慢等等，这些引发不良后果的因素，是违背或憎恨佛陀教诲的罗刹，是贪婪和憎恨的结合，并且一定会成为它们的因缘。贪图品尝他人之物的欲望，以及执着于自己财物的心理，使得力量变得强大，这种被压倒的念头极其不稳定，具有反复无常的认知，以及习惯于欺骗他人的虚伪之藤，迷惑他人并保护自己，即使在世俗事务中被称为精明，但这种抛弃解脱之路的五毒之害，已经进入了自己的内心。《亲友书》中说：吝啬、虚伪、贪婪和懒惰，以及傲慢、欲望和憎恨，还有因种姓、美貌、博学、青春和权势而产生的傲慢，都要像对待敌人一样看待。显示善恶的果报比外在的因果更为强大，如经中所说：轮回等等。在轮回中造作的是黑白业果两种。解释了即使从微小的种子也能产生巨大的果实的原因，难道我不如人王吗？顶髻生者，以前是乞丐的时候，向燃灯佛（梵文：Dīpaṃkara）撒了一捧豆子，七颗豆子落入钵中，因此获得了统治四大部洲的金轮王果报，并逐渐获得了与四大天王和天帝同座的地位。还有一种树，它的种子只有芥菜籽那么大，名叫阿输迦树，当它的果实成熟时，每根树枝都会生长到一由旬。因此，善恶的影像增长的例子是无法比拟和描述的。这些业力也显示了仅仅是作者的发心就具有强大的力量，如经中所说：对于任何事物，如果没有作者，那么本质上就不会有苦乐存在，但为什么会这样呢？这是因为被善恶之法所熏染的发心。
English
The five – pride, learning, and youthful arrogance – elevate one's status, while laziness, the opposite of diligence, leads to spending time in idleness, like a pig hiding in a hat. Arrogance that presumes to have heard what has not been heard, and other factors that provoke negative consequences, are like rakshasas who oppose or hate the glory of the Buddha's teachings, a combination of greed and hatred, and will certainly become their cause. The desire to taste the possessions of others, and the mind attached to one's own belongings, make power strong. This overwhelmed thought is extremely unstable, with fickle perceptions, and the vine of deceit, accustomed to deceiving others, bewilders others and protects oneself. Even if one is known as clever in worldly affairs, the great harm of the five poisons that abandon the path of liberation has entered one's own heart. The "Letter to a Friend" states: "Stinginess, deceit, greed, and laziness, as well as pride, desire, and hatred, and arrogance arising from lineage, beauty, learning, youth, and power, should be regarded as enemies." Showing that the ripening of virtue and vice is greater than external cause and effect, as it is said: Samsara, and so on. What is created in samsara are the two results of black and white karma. Explaining the reason why even from a small seed a large fruit can be produced, am I not as good as a king? Jeta, who was born with a topknot, when he was a beggar, scattered a handful of beans to the Buddha Dipamkara, seven beans fell into the alms bowl, and as a result, he obtained the reward of becoming a golden wheel-turning king ruling over the four continents, and gradually obtained the position of sitting on the same seat as the Four Great Kings and the Lord of the Gods. There is also a tree whose seed is only as big as a mustard seed, called the Ashoka tree, and when its fruit ripens, each branch will grow to a yojana. Therefore, the example of the increase of the images of virtue and vice cannot be compared or described. These actions also show that the power lies solely in the intention of the doer, as it is said: For anything, since there is no doer, there is no inherent existence of happiness and suffering, but why is this? It is because of the intention that is imbued with the laws of good and evil.