Chinese
灌木和森林被火焚烧，狂风摇曳吹打等，产生伴随四种恐怖之声的难以忍受的痛苦。确定的征兆是，以前对于微小的有碍之物也有阻碍，现在对于山和围墙等可以无碍穿行；以前身体的姿态和语言的表达能被他人看见听见，现在既看不见也听不见；以前身体有影子和脚印，现在不出现；以前没有神通，现在神通如闪电般显现等，这是没有有碍之身的征兆。身体内部没有白红明点，因此即使看不见外面的日月星辰，也会显现明暗的景象等，这是五种确定的征兆。不确定的征兆是，处所不确定，如地洞和空房；朋友不确定，如天神、饿鬼、鬼怪；食物衣服不确定，如赤身裸体，享用祭祀的香味；所依不确定，如桥梁、坟墓、休息台、路口；行为不确定，刹那间变化行走；显现不确定，会显现无法想象的恐惧、害怕和痛苦。此时，如果被自因和他因等各种因素所驱动，依靠六随念等口诀而变得清晰，那么良好的习气就会苏醒，仅仅凭借意愿就能获得善趣，这是获得善趣的时期。正如寂怒中阴根本文中所说： 唉呀！我于有中阴显现之时， 意念专注一心而持守， 善业之延续努力而紧 पकड़， 胎门遮止并忆念回遮法， 乃是净现精进之时也， 舍弃嫉妒观想上师父母尊。 此外，《义滴普度众生续》中说： 彼时轮回作回遮， 上者观如幻化相， 中者生圆双运修， 下者皈依修迁识。 所说的是，对于进入道途的根器中等的下等者，在此有中阴获得解脱的方式中，也根据根器的次第，有上中下三种解脱方式。中等下等的上等者，在中阴的所有错觉显现中，于知晓无实如幻的境界中，从轮回的贪恋中返回，遮止胎门而回遮。中等下等的中等者，修持甚深生圆次第的对境。
English
Shrubs and forests are burned by fire, and strong winds sway and lash, etc., producing unbearable suffering accompanied by four terrifying sounds. The definite signs are that previously even small obstructive objects were obstructed, but now one can pass through mountains and fences, etc., without obstruction; previously, the body's posture and speech could be seen and heard by others, but now they are neither seen nor heard; previously, the body had shadows and footprints, but now they do not appear; previously, there was no clairvoyance, but now clairvoyance arises like lightning, etc., these are signs of having no obstructive body. Because there are no white and red essences within the body, even though one cannot see the sun, moon, and stars outside, appearances of light and darkness arise, etc., these are the five definite signs. The indefinite signs are that the place is uncertain, such as caves and empty houses; friends are uncertain, such as gods, pretas, and demons; food and clothing are uncertain, such as being naked and enjoying the scent of offerings; the support is uncertain, such as bridges, tombs, resting platforms, and crossroads; behavior is uncertain, changing and moving in an instant; appearances are uncertain, with unimaginable fear, dread, and suffering arising. At this time, if one is urged on by various causes, such as self-causes and other-causes, and the instructions based on the six recollections, etc., become clear, then good habits will awaken, and one can attain a good rebirth by mere intention, for this is the time to attain a good rebirth. As it says in the root text of the Peaceful and Wrathful Bardo: Alas! When the Bardo of Existence dawns upon me, Holding single-pointed intention in my mind, I will strive to continue the flow of wholesome actions, Blocking the womb-door and remembering to turn back, This is the one time when pure vision is essential, Abandoning jealousy, I will meditate on the Guru, Father and Mother. Furthermore, in the Tantra of the Meaning-Drop Liberation of All Beings, it says: At that time, reverse samsara, The best sees it as like an illusion, The middling meditates on generation and completion as union, The lowest practices refuge and transference. What is said is that for those of middling faculties who have entered the path, in this way of liberation in the Bardo of Existence, there are three ways of liberation, superior, middling, and inferior, according to the order of faculties. The best of the lowest of the middling, in all the delusory appearances of the bardo, in the state of knowing them to be unreal like illusions, turns back from attachment to samsara, blocking the womb-door and reversing it. The middling of the lowest of the middling meditates on the profound objects of generation and completion stages.