English
Due to karma as the cause and wind as the condition, the horse of thoughts gallops, and in the state of luminosity, the seven naturally obtained appearances arise. From this, appearances propagate; from this, appearances arise; from this, the four elements—wind, fire, water, and earth—arise from the subtle, appearing like a dream, rising in the intermediate state body. Moreover, in the above-mentioned appearances of the stages of dissolution, when dissolving into the appearance of red radiance, the mind, due to the force of past actions, briefly experiences the distinct appearances of the six realms. It is said in the sutras that this is the planting of the seeds of future craving, so this is like sowing seeds, therefore, connection at this time becomes very important. It is said that at that time, practitioners will encounter the welcome of heroes and dakinis, while sinners will encounter the messengers of Yama. Regarding the manner of abandoning the previous existence, here, sentient beings who are going to hell, because they are very accustomed to non-virtue, will also have the same appearance here. When gathering the empty forms of one's own appearances, there will be two ways of appearing: those with heavy sins who go to Avici hell will see the messengers of Yama, etc., and one's own blood and bile body will be scattered by the wind, becoming like bloodshot eyes. The body suffers from heat, and dying while clinging to life, intense agony arises. That appearance is also burning flames, weapons, etc., and the sound of wind in the ears also becomes distorted, dying along with it, and in the moment of consciousness transference, the appearance becomes slightly comfortable, and then one sees forests, fire, water, etc. If one likes it and goes there, it is said that the previous executioners of Yama will come and prevent it. Therefore, those with lesser karma, at the time of death, the appearance of hell is the place of hell, the forest of weapons, mountains, meadows, etc., seeing beings killing each other and eating meat, and the land stained with blood, due to the power of past habituation to killing, one thinks: Alas, I will also go there. This is a weak appearance. The former is the ripening of karma, a powerful appearance. It is described in detail in the Mindfulness Sutra. If greed and stinginess are strong, one will be reborn as a hungry ghost; if one is reborn as an animal, one will have a mind of craving and attachment due to liking to see animals.
Chinese
因昏厥迷惘而死。转生为人的话，会出现对人本身非常执着之景象。若转生为欲界天神，因圆满之住所和资具聚集，见到天神和天女坐在宝座上而生欢喜心。阿修罗众虽与天神同类，却变得傲慢。转生为色界天神，则因在此地习惯禅定之力量，安住于彼时，仅显现禅定之近分之色界。据说这些没有很长的中阴期。无色界之天神，在何处死去，就在那里前往虚空无边等先前所习惯之处，故不显现其他中阴。如是显现之因，乃是心中积累善与非善及不动业之习气种子。身体之脉气紊乱，出现消融次第之征兆，以此为缘而生起显现，风之空性之声响各自显现而生起。之后，暂时融入死亡光明心，然因不习惯，故生起逆行之三相，如秤杆之高低般，光明一没落，中阴之景象随即显现。故此时于中阴时认识中阴至关重要。于中阴时认识之后，将意愿转向善业至关重要。彼意愿之所缘和状态至关重要。如《金鬘论》云：“错觉仅为有分时，自显现为无自性显，知自显现为无自性后，以幻化忆念自相解脱。”如是所说。此处所示乃于有中阴解脱之方便之教言。其中有中阴之定义、中阴之征兆、中阴之景象、如何修习彼之诀窍、以及从中阴时认识实相而解脱之方式等五者。其中，第一，中阴之定义。《俱舍论》云：“前有生起有色身，彼乃死亡之前兆，乃至生有刹那间。同类天眼所见者，具业之神变力量，诸根齐全无碍行，不退转彼乃乾闼婆。”如是所说。此处所谓之前，并非仅指先前已发生之事，
English
They die in a state of unconsciousness and bewilderment. When reborn as humans, there arises the appearance of being extremely attached to the human condition itself. If reborn as desire realm gods, they develop a joyful mind upon seeing gods and goddesses seated on thrones, due to the abundance of perfect abodes and assembled resources. The Asuras, though similar to the gods, become arrogant. For those going to the form realm gods, by the power of being accustomed to meditation here, when abiding in that state, only the form realm of the access to meditation appears. It is said that these do not have a long bardo period. The formless realm gods, wherever they die, go to the infinity of space, etc., to whatever they were previously accustomed to, so no other bardo appears. The cause of such appearances is that the seeds of habitual imprints accumulated from virtuous, non-virtuous, and unwavering actions in the mind. When the signs of the dissolving stages occur due to the disturbance of the body's channels and winds, this causes them to arise and appear, and the sounds of the emptiness of the winds arise as distinct appearances. Then, for a while, the mind of death enters the clear light, but because it is unfamiliar, the three appearances of reversal arise, and as soon as the clear light sets like the high and low of a balance scale, the appearances of the bardo begin to manifest. Therefore, at that time, it is crucial to recognize the bardo as the bardo. Having recognized it in the bardo, it is crucial to turn one's aspiration towards virtue. The object and state of that aspiration are also crucial. As it is said in the Golden Rosary: "When delusion is just a part of existence, one's own appearance seems without self-nature, knowing one's own appearance to be without self-nature, liberation comes through remembering the emanation in one's own mindstream." As it is said. Here, instructions are given on the means of liberation in the bardo of existence. There are five aspects: the definition of the bardo, the signs of the bardo, the appearances of the bardo, how to meditate on its key instructions, and how to recognize the nature of reality and be liberated from it. Among these, the first is the definition of the bardo. The Treasury of Abhidharma says: "The prior existence arises with a colored body, that is the premonition of death, up to the moment of birth. Seen by those with the divine eye of the same kind, possessing the power of miraculous activity of karma, complete with all faculties, unimpeded in movement, irreversible, that is a Gandharva." As it is said. Here, the term "prior" does not only refer to what has already happened,
Chinese
在梵语中，如果翻译“ᱯᱩᱨᱵ”，有先前、东方和前方三种含义。在此，大译师噶瓦·贝则将其翻译为“先前”，但实际上是前方。经中说：一切智者看到将在何处出生，就以那样的形态显现。因此，从现在开始，是即将到来的意思，指的是没有被其他状态中断而立即发生的事情。如何轮回的差别是：先前法性光明的光芒显现，但没有认识到是自显现，因此在中阴中反复轮回。即使没有血肉之躯，由于习惯于执着于身体，因此会显现出像水中倒影一样，似乎存在又不存在的意身，这是因为种子的部分存在于阿赖耶识中，因此是持有存在之名和产生之名的身体。《日月和合经》中说：所谓“有中阴”，是轮回之地的道路的开端，就像水桶一样轮回。脱离了血肉之躯，是幻化的意身。是脱离了粗重之物的第二个名字。声音、意义和词义的差别是：法性的光芒消失，并且在没有获得未来六道中任何一道的真实身体之前的显现，因为不会有各种苦乐，所以称为有中阴。其中说：先前的意识显现停止，而未来的意识尚未产生。身体的形态或特征的差别是：与将要投生之处的形态相似。如果投生为人，那么中阴也是人的形态；如果投生为动物，那么中阴也是动物的形态等等。如果投生到其他地方，仍然保持先前形态的话，比如从天界转移到人间，中阴仍然保持天人的形态，那么对于人间的父母就不会产生贪恋等等过失。虽然这样说，但在那部续部中说：由于不能确定是哪一类众生，所以在什么消失、什么显现的时候，存在着瞬间的中阴。之后会持有将要投生的形态。完全持有未来将要产生的形态之后，会变成六道各自的显现。这是智慧空行母尼古玛的教言，琼波瑜伽士记录下来的无谬误的三中阴教法。
English
In Sanskrit, if "Purba" is translated, it has three meanings: previous, east, and front. Here, the great translator Kawa Peltseg translated it as "previous," but in reality, it means front. As the sutra says: When the all-knowing one sees where one will be born, it appears in that form. Therefore, from now on, it means what is about to come, referring to what happens immediately without being interrupted by other states. The difference in how one transmigrates is: Previously, the light of the clear light of Dharma nature appeared, but it was not recognized as self-appearance, so one repeatedly transmigrates in the bardo of existence. Even without a body of flesh and blood, due to the habitual clinging to the body, an illusory body of mind appears, like a reflection in water, seeming to exist and not exist. This is because the seed part exists in the Alaya consciousness, so it is a body that holds the name of existence and the name of arising. The "Sun and Moon Union Sutra" says: The so-called "bardo of existence" is the beginning of the path of the place of transmigration, transmigrating like a water bucket. Separated from the body of flesh and blood, it is an illusory body of mind. It is the second name for being separated from coarse matter. The difference between sound, meaning, and definition is: The light of Dharma nature disappears, and it is the appearance before obtaining the actual body of any of the future six realms. Because there will be no various joys and sorrows, it is called the bardo of existence. It says: The appearance of the previous consciousness ceases, and the future consciousness has not yet arisen. The difference in the form or characteristics of the body is: It is similar to the form of where one will be born. If one is born as a human, then the bardo is also in human form; if one is born as an animal, then the bardo also appears in the form of an animal, and so on. If one is born elsewhere and still retains the form of the previous life, such as transferring from the realm of gods to the realm of humans, and the bardo still retains the form of a god, then there will be faults such as not changing the attachment and desire for human parents. Although it is said like this, that tantra says: Because it is not certain which kind of being it is, at the time when something disappears and something appears, there is a momentary bardo. Afterwards, it will hold the form of what will be born. After fully holding the form that will arise in the future, it will transform into the appearance of each of the six realms. This is the teaching of the wisdom dakini Niguma, recorded by Kyungpo Naljor, the infallible teachings of the three bardos.
Chinese
從第一個七天的前半段，也就是四個半晝夜以內，會出現前世的身體、家園、財物以及親友等等的景象。從那時起，中陰身中不會產生覺知。之後，過了四個半晝夜，來世的身體的景象會短暫地顯現，並且無法維持前世的身體等等。如是所說，第一個七天的一半，也就是四個半晝夜以上，會出現前世的形貌等等的形象；四個半晝夜以下，則會顯現來世將要投生的身體、衣飾等等的形象，這是因為前世的習氣向外追逐，以及來世即將生起的開端之差異。關於身體的特點，雖然沒有粗大的地水火風之身，但由於極其微細且清澈的地水火風四大種上依附著四蘊，因此除了與之處於相同處境和種類，以及具有清淨天眼者之外，其他人無法看見。例如，在贍部洲將要投生的中陰身，能夠看見同樣將要投生於該洲的中陰身；但無法看見將要投生於牛貨洲等其他洲的中陰身。由此可知，處境和種類相同的中陰身彼此能夠看見，但處境和種類不同的中陰身，以及未獲得神通的六道眾生也無法看見。即使具有天眼的神通，也因為遠離了十一種過失才能看見，除此之外，即使有神通也無法看見。因此，對於由意識所組成的身體，也有粗大、微細、極微細三種。粗大的是指活著時期的異熟果報身；微細的是指活著時期的夢中習氣身；極微細的是指無色界天人的身體和中陰身的意生身。因此，中陰身在名稱上也有四種區別：由於微細的四大種的習氣，雖然沒有粗大的形體，但卻顯得好像有，所以稱為「有蘊」；由於以氣味為食，並且是業的近行者，所以稱為「食香近行」；由於處於前世和來世之間，所以在「有」的中陰身中是連接取蘊的連接者；雖然沒有粗大的形體和感官，但由於業和習氣的感官完整地顯現，所以稱為「諸根具足無礙」。關於力量的特點，會展現各種神變。