English
Within the first seven days, up to four and a half days, appearances of the previous life's body, home, possessions, relatives, and so on occur. From that time on, there is no consciousness in the bardo. After four and a half days have passed, glimpses of the next life's body briefly appear, and the previous body cannot be sustained, and so on. As it is said, for the first half of the first week, up to four and a half days, the appearance of the previous form and so on occurs; from less than half, the appearance of the body, clothes, and ornaments of the next life to be born manifests, which is the difference between the pursuit of past habits and the beginning of the imminent rise of the future. Regarding the characteristics of the body, although there is no coarse elemental body, the four aggregates rely on the very subtle and clear elements, so others cannot see it except for those who share the same situation and kind, and those with pure divine eyes. For example, one bardo being who is about to be born in Jambudvipa sees another bardo being who is about to be born in the same continent, but does not see the bardo being who is about to be born in another continent such as Godaniya. From this, it is known that bardos who share the same situation and kind can see each other, but bardos who do not share the same situation and kind, and sentient beings of the six realms who have not attained clairvoyance, cannot see them. Even the clairvoyance of the divine eye sees because it is free from eleven faults; other clairvoyance, even if it exists, does not see. Therefore, the body composed of consciousness also has three types: coarse, subtle, and very subtle. The coarse is like the resultant body of the living period; the subtle is like the dream habit body of the living period; the very subtle is like the body of the formless gods and the mental body of the bardo. For that reason, the bardo also has four distinctions in name: because of the habits of the subtle elements, although there is no coarse form, it appears as if there is, so it is called "having form"; because it feeds on odors and is a close attendant of karma, it is called "odor-eater close attendant"; because it is between the previous and next life, it is the connector who connects the aggregates in the bardo of existence; although there are no coarse form and senses, the senses of karma and habits appear complete, so it is called "having all senses, unimpeded." Regarding the characteristics of power, it displays various miracles.
Chinese
即使没有神通，也能像神通中的心速一样，刹那间到达任何想去的地方。感官的特点是：能够清楚地看到所有与业力相符的色、声、香、味、触，因此具有完整的六种感官。即使将要投生之处的身体可能不具备完整的感官，但中阴众生始终具备完整的六种感官。仅仅是肉身形状相似，感官的完整与否方面是不同的。然而，当投生为肉虫等时，由于其与中阴身形状相似，即使眼睛突出，耳朵不竖立，也具有能够看到形状和听到声音的感官生身，因此那才是眼睛和耳朵的感官。触觉的特点是：由于身体非常清澈，除了两种所依之外，可以毫无阻碍地穿透须弥山等任何粗细的阻碍物。两种所依是：加持所成的金刚座和母亲的子宫。对此，大多数论师认为，金刚座是指在圣地印度，至尊化身成佛之处，但并非如此。这里所说的金刚座是指所有佛陀成佛之处，即内在不变的法性，清净涅槃之门。而母亲的子宫是指不清净的轮回之门，六道众生的任何投生之处，因此不能按照字面意思来解释。这些也在《日月和合经》中说：感官肢体完全具备，最初一切无阻碍，山岩等等无碍进入。食物的特点是：仅仅通过嗅到气味就能满足感官，增长寿命，得以生存。虽然在预言死亡和转生的经典等经典中说，六道众生的粗糙食物即使供养也无法获得，但如密咒仪轨中所说的食物布施一样，通过密咒、手印、禅定加持和供养的供品是可以获得的，这是密咒仪轨的威力加持的伟大之处。所依不变的特点是：一般来说，像天神一样，无论投生
English
Even without miraculous powers, it can instantaneously reach any place it thinks of, just like the mind-speed of miraculous powers. The characteristic of the senses is: it can clearly see all forms, sounds, smells, tastes, and tactile objects that are in accordance with karma, so it has all six senses complete. Even though the body in which it will take birth may not have complete senses, the intermediate state being always has all six senses complete. It is only similar in shape to the flesh body, but it is different in terms of whether the senses are complete or not. However, when being born as flesh worms, etc., because its intermediate state is similar in shape to that, even if the eyes are bulging and the ears are not upright, it has the sensory body that can see forms and hear sounds, so that alone is the sense of eyes and ears. The characteristic of touch is: because the body is extremely clear, it can pass through any coarse or subtle obstructive object such as Mount Sumeru without obstruction, except for the two supports. The two supports are: the Vajra Seat made of blessings and the mother's womb. On this, most teachers identify the Vajra Seat as the place in the sacred land of India where the supreme incarnation attains enlightenment, but this is not the case. The Vajra Seat mentioned here is the place where all Buddhas attain enlightenment, the unchanging nature of inner space, the door of pure Nirvana, and the mother's womb is the door of impure samsara, any place of birth of the six realms, so it should not be explained literally. These are also stated in the "Union of Sun and Moon Sutra": With complete senses and limbs, initially there is no obstruction to anything, and one enters mountains, rocks, etc., without obstruction. The characteristic of food is: merely by smelling the scent, the senses are satisfied, life is prolonged, and one is sustained. Although it is said in the sutras such as the sutra predicting how death and transmigration will occur that the coarse food of the six realms cannot be obtained even if offered, the offerings that are blessed and dedicated by mantra, mudra, and samadhi, as stated in the mantra ritual of food offering, can be obtained, which is the greatness of the power and blessing of the mantra ritual. The characteristic of the unchanging support is: generally, like a deity, wherever one is born
Chinese
一旦中有状态确立，除了投生为天神之外，就无法转变为人等其他形态了。但也有例外情况。《阿毗达磨集论》中说：“如果怎样会逆转呢？”以及《地品》中也说：“或者是不平等的业会转变为其他。”正如所说的那样，即使恶趣的中有已经确立，也能通过善行的力量转变为善趣的中有，这并不矛盾。因为对佛和菩萨们的供养具有不可思议的力量和慈悲的加持，咒语和仪轨等的力量也难以衡量。关于寿命的差别，《经部》中说：“例如，一个身强力壮的人在战场上从马上摔下来，会迅速抓住那匹马一样，因为趋向于出生的意愿，所以会迅速地受生和结合有。”因此，从临终的最后一刹那到七天之间，长短不定地显现，并且据说没有超过这个时间。如果过了七天还没有找到出生的机会，因为忆起之前的死亡，所以中有的前一身体的寿命耗尽而死亡；又因为忆起出生，所以中有的后一身体形成。以这样的方式，最长可达七个七天，中间的时间长短不定。如《日月和合经》中说：“从他处寿命为七日，七日乃为七周数，此乃彼之寿命量。”以及《地品》中说：“那中有情众生，在未找到出生的因缘之前，无论如何也只能停留七天。如果找到了因缘，就没有定数了。如果还没有找到，就会更换身体，再次停留七天。如果还没有找到出生的因缘，最多也只能停留七个七天。超过这个时间，必定会找到出生的因缘。”正如所说的那样。因此，中有每过七天就会死亡，所以在更换身体的时候，会举行七七日的善事。关于属于四生中的哪一种的差别，属于化生。因为与天神相似，所以有光明和神通；因为与地狱相似，所以每过七天就要经历剧烈的生死痛苦。《阿毗达磨俱舍论》中也说：“地狱诸有情，以及诸天众，中有皆化生。”
English
Once the intermediate state of existence (bardo) is established, it is impossible to transform into anything other than a deity. However, there are exceptions. The *Abhidharmasamuccaya* states, "How does it reverse?" And the *Bhumi Section* also states, "Or unequal karma may transform into something else." As it is said, even if the bardo of a bad rebirth is established, it is not contradictory to be able to transform it into the bardo of a higher realm through the power of virtue. This is because the power of offerings to Buddhas and Bodhisattvas and the blessings of their compassion are inconceivable, and the power of mantras and rituals is also immeasurable. Regarding the difference in lifespan, the *Sutra* states, "For example, just as a strong man who falls from a horse on the battlefield quickly grabs onto that horse, so too, because of the desire to be born, one quickly takes birth and unites with existence." Therefore, from the last moment of death until seven days, it appears for an uncertain length of time, and it is said that it does not exceed this time. If one does not find the opportunity for rebirth even after seven days, one dies because one remembers the previous death and the lifespan of the previous bardo body is exhausted; and again, because one remembers birth, a later bardo body is formed. In this way, the maximum is said to be seven weeks, and the intermediate time is uncertain. As the *Sun and Moon Conjunction Sutra* states: "From elsewhere, life is seven days, seven days are seven weeks, that is the measure of its life." And the *Bhumi Section* states: "That intermediate being remains for only seven days, however it may be, until it finds the cause of rebirth. If it finds the cause, there is no certainty. If it does not find it, it changes its body and remains for another seven days. If it does not find the cause of rebirth, it may remain for up to seven weeks. After that, it will undoubtedly find the cause of rebirth." As it is said. Therefore, since one dies every seven weeks in the bardo, one performs virtuous deeds for the seven-week period at the time of changing bodies. Regarding the difference of which of the four modes of birth one belongs to, one belongs to miraculous birth. Because one is similar to the gods, one has light and miraculous powers; because one is similar to hell beings, one experiences intense suffering of birth and death every seven days. The *Abhidharmakosha* also states: "Hell beings and gods, and intermediate existence, are all born miraculously."
Chinese
如是说。关于积与不积业的区别是：粗大的显现之业不积，而微细的、未记别的、具有前后相续之分的微细业则积，如梦中之业。以譬喻来近似地表示其差别是：如草能持火，因业和习气的力量而受胎；如泥淖能持宝珠等，轮回中自性之智慧亦如是；如粘网捕鸟，有生之处以有执取而抓住中阴众生。第二，关于中阴的征相，有四种去处之路，三种可怕的悬崖，四种恐怖的声音，五种确定的征相，六种不确定的征相等。其中，第一，四种去处之路是什么呢？无论去往何处，出现白色光明的路，则生于天和非天；出现黑色路，则生于地狱；出现红色路，则生于饿鬼；黄色路则进入人与畜生等。在这些时候，中阴身如果头向上看而行，则生于天和人；如果横着看而行，则生于非天和畜生；如果向下以蹲伏姿势看而行，则说生于饿鬼和地狱。还有，如果觉性明朗清澈，则是善业，将生于善趣；如果觉性昏暗不明，则是不善业，是堕入恶趣的征兆。如《日月合璧经》所说：天与人向上看，非天旁生亦如是，饿鬼地狱向下看。又说：若何业清净，觉性自明朗，如是不净者，皆是不明朗，彼等皆由善恶业所生。第二，三种可怕的悬崖是：如果注定要堕入恶趣，那么，由于三种毒中哪一种较重，就会显现出令人恐惧和毛骨悚然的三种大悬崖的错觉。也就是说，如果贪欲的业较重，则会看到红色的大悬崖；如果愚痴的业较重，则会看到灰白色的大悬崖；如果嗔恨的业较重，则会看到漆黑的大悬崖。第三，四种恐怖的声音是：以前活着的时候，四大之风没有以系缚的要诀来严密约束，以致风和分别念放任自流的习气
English
As it is said. The difference between accumulating and not accumulating karma is: coarse, manifest karma is not accumulated, but subtle, unindicated karma with the aspect of taking up both before and after is accumulated, like the karma of dreams. The difference illustrated by examples is: like grass holding fire, conception occurs due to the power of karma and habitual tendencies; like mud holding jewels and so on, in samsara, the wisdom of self-awareness is held; like a snare catching birds, existence grasps intermediate state beings in the place of birth. Second, regarding the signs of the bardo, there are four paths of going, three terrifying precipices, four frightening sounds, five definite signs, six indefinite signs, and so on. Among these, first, what are the four paths of going? Wherever one goes, if a path of white light appears, one will be born as a god or demigod; if a black path appears, one will be born in hell; if a red path appears, one will be born as a hungry ghost; a yellow path leads to humans and animals, and so on. At these times, if the bardo body looks upwards and goes, one will be born as a god or human; if one looks sideways and goes, one will be born as a demigod or animal; if one looks downwards in a crouching position and goes, it is said that one will be born as a hungry ghost or in hell. Furthermore, if awareness is clear and pure, it is virtuous karma, and one will be born in a good realm; if awareness is murky and unclear, it is non-virtuous karma, a sign of falling into a bad realm. As it says in the *Union of Sun and Moon*: Gods and humans look upwards, Demigods and animals look sideways, Hungry ghosts and hell beings look downwards. And: Whoever's karma is pure, Their awareness is clear, Likewise, the impure are unclear, All these arise from virtuous and non-virtuous karma. Second, the three terrifying precipices are: if one is destined to fall into a bad realm, then, depending on which of the three poisons is strongest, the illusion of three great precipices, terrifying and hair-raising, will appear. That is, if the karma of desire is strong, one will see a large, reddish precipice; if the karma of ignorance is strong, one will see a large, pale precipice; if the karma of anger is strong, one will see a large, pitch-black precipice. Third, the four frightening sounds are: in the past, when alive, the winds of the four elements were not tightly bound by the profound key points of binding, so the habitual tendencies of wind and ordinary thoughts were released.