English
Saying: Because it is necessary to practice the samadhi of the time of death, it is very important to be accustomed to it beforehand. The method of practice should be learned from the guru. Even if there is no samadhi of transference of consciousness, one should cut off the continuity from whatever samadhi one has previously become accustomed to. At that time, although attachment will arise, it is by the power of habit. This is explaining the merits of samadhi. Even at the time of death, a yogi will be attached to the future skandhas, but by the power of practicing the instructions of the time of death, he will not allow the afflictions to arise, just as a strong person will not allow a weak person to stand up. For the vidyadhara yogi who has realized enlightenment, whatever he is attached to will not become that. This means that bodhisattvas, vidyadharas, and yogis will not give rise to attachment to the body of the next life, and those who are not attached will not have suffering, because they are placed in that state, so at the time of death, do not have thoughts of attachment and aversion. So, in which beings does the cause of unbearable suffering from disease exist? The unbearable key suffering, except for the heavens and hells, all other beings will experience, because there is no very happy cause. This means that the key suffering of the time of death, except for the heavens and hells, all other four types of beings will experience. Why is that? Because hell exists in the nature of suffering, so there is no more suffering than that, while the heavens have the happiness of merit. The two types of suffering, large and small, which one is determined, is it extinguished simultaneously or gradually? For those who are accustomed to this, there is no extinction but manifestation, so the most important thing is to be accustomed to samadhi, this is from the point of view of difference. In general, for good and evil that one is not accustomed to, as mentioned before, it is not possible to manifest clearly, while what one is accustomed to manifests clearly, so one should only be accustomed to good. These numbers are also the work of the mind. The third is the seventh between the three realms, transformation, led by karma. What is compatible can be seen, what is not compatible cannot be seen. This means that the third of the third, the characteristic of the bardo is a life of seven days.
Chinese
是说，从四种生中化生，诸根齐全，由先前的增长之业而行。这些只有与自己同类者和具有清净天眼者才能见到，其他人是见不到的。极乐与乐苦。无论投生于何处。都具有该处的形貌且无有阻碍。这是关于中阴身形态的描述：具有随其所投生的六道高低之地的形态，并且自己也认为自己就是那样。其行为和事业是，可以毫无阻碍地穿行于岩石和山脉之间。为了从各个方面展示其行境，它的身体或行境是：凡是变得污秽的众生。如同夜晚的黑暗和黑色的物质一样。等等，这些是关于处于中阴状态的众生的身体和行境的显现方式，即那些行持罪恶的众生，其罪恶之境，例如在夜晚进入黑暗之中一样，所见的外器和内情都一片黑暗。善良之境是：凡是无有污垢的众生。如同皎洁的月光和白色的物质一样。他们以清净的眼睛见到。因此，行持善业的众生在中阴状态时，所见之境是清晰的，例如在月光下清晰地看到事物一样，外器和内情都是清晰的。那么，对此有信心的是谁，以及是谁的境界呢？具有清净天眼者能够见到善恶中阴的差别。因此，行善的中阴身能够以清净的眼睛见到作恶的中阴身和自己，而作恶的中阴身则见不到行善的中阴身。身体大小的尺度是什么呢？它的最小限度是。化生之处五岁的程度。意思是说，中阴身的身体大小是，在欲界最下等的地方，相当于五岁孩童的大小。受用是：在未取受生处之前。那眼如彼之眼。于何无碍具同分。无论如何皆非全。意思是说，处于有中阴状态的众生，在未取受来世的生处之前，处于中阴状态时，以中阴身的眼睛如同天眼一般，能够清晰地见到光明的界、外器和内情，并且凭借对四大种毫无阻碍的神通力，与欲界天人具有相同的福分。这是指行善和具有禅定的中阴身，作恶的中阴身是见不到的。
English
That is, being born by transformation from the four types of birth, with complete faculties, and moving by the power of previous karma. These can only be seen by those of the same kind and those with pure divine eyes; others cannot see them. Extreme happiness and happiness mixed with suffering. Wherever they are to be born. They take on the form of that place and are without obstruction. This is a description of the form of the intermediate state: they take on the form of the high or low realms of the six realms to which they will be born, and they see themselves as being like that. Their actions and deeds are such that they can travel through rocks and mountains without obstruction. In order to show their realm of activity from all aspects, their body or realm of activity is: Those beings who have become defiled. Like the darkness of night and black substances. And so on, these are about the body and the way of seeing the realm of activity of beings in the intermediate state, that is, those beings who practice evil, their realm of evil, like entering into darkness at night, both the outer vessel and the inner essence are seen as dark. The realm of goodness is: Those beings who are without defilement. Like the white light of the moon and white substances. They see with pure eyes. Therefore, when beings who practice virtue are in the intermediate state, the realm they see is clear, like seeing things clearly in the moonlight, both the outer vessel and the inner essence are clear. So, who has faith in this, and whose realm is it? Those with pure divine eyes can see the difference between the intermediate states of good and evil. Therefore, the intermediate state of virtue can see the intermediate state of evil and itself with pure eyes, but the intermediate state of evil cannot see the intermediate state of virtue. What is the measure of the size of the body? Its minimum limit is. The extent of a five-year-old at the place of transformation. This means that the size of the body of the intermediate state is, in the lowest place of the desire realm, about the size of a five-year-old child. The enjoyment is: Until the place of birth is taken. That eye is like that eye. In what is unobstructed, having the same share. In any case, it is not all. This means that beings in the intermediate state of existence, before taking the place of birth in the next life, when they are in the intermediate state, with the eyes of the intermediate state like divine eyes, can clearly see the realm of light, the outer vessel and the inner essence, and with the power of unobstructed miracles over the great elements, they have the same merit as the desire realm gods. This refers to the intermediate state of virtue and meditative absorption; the intermediate state of evil cannot see it.
Chinese
这是因为行为的领域是黑暗的缘故。因此，哪里有共同命运的众生，他们才能看到自己的处所。这意味着能够知道自己转生为旁生、地狱、饿鬼的处所，以及这些处所的实况，这是由于业力相符的缘故。因此，即使是无垢者也能看到自己的处所，成为共同的处所。身体的行走方式是：哪些众生的眼睛向下看得很清楚，头顶朝上行走，其他众生是看不到的。这意味着众生造作恶业，行为的领域向下看得很清楚，头顶朝上行走。因此，他们看不到天界的处所。清净者看到光明，其他众生也是如此。这意味着那些远离罪恶、具有善业的众生，身体向上挺直，也能看到行为领域交替显现的恶趣，也能看到自己转生为天人之处的共同命运。所见的方式如其他论述所说。为了共同说明那时的寿命和来世的受生情况，中阴有七种根本。在没有获得受生之前，如果停留的时间长，最多是七天。这意味着中阴身具有如来藏的体性，在没有遇到来世的受生之地的因缘之前，最长会停留七天。如果具备了这些因缘，就没有定准。这意味着如果具备了因缘，就没有定准，可能一天、两天或三天就受生，从中阴身转变。如果没有具备这些因缘，那么在那之后，还会停留七天。这意味着如果没有任何因缘，也没有共同的命运，那么第一个七天的受生就会像天平的秤杆一样被转移到第二个七天。如果存在，但没有具备，这意味着如果存在，但没有遇到因缘，时间长了，会停留七个七天，即四十九天。像前面一样，每过一个七天，中阴身就会转变成同类的身体，当天数满了，中阴身就会在那里停留和居住。当这些天数耗尽，寿命最终结束时，就没有办法停留了，会对来世的受生以及任何一个身体产生贪恋。也有解释说，会对中阴身的幻身产生嗔恨，因此会压制中阴身，使其无法站立。七个七天结束后，不可能不遇到来世的因缘，因为他自己的法性
English
This is because the realm of action is dark. Therefore, wherever there are beings with shared karma, they will see their own abodes. This means being able to know the places where one is reborn as animals, hell beings, and hungry ghosts, and the realities of those places, due to the power of shared karma. Therefore, even the stainless ones can see their own abodes and become common abodes. The way of the body's movement is: those beings whose eyes clearly see downwards, walk with their heads upwards, others cannot see. This means that beings who engage in sinful deeds, the realm of action is clearly seen downwards, and they walk with their heads upwards. Therefore, they cannot see the abodes of the heavens. The pure see clearly, and others are the same. This means that those who are free from sin and possess virtuous deeds, their bodies stand upright, and they can also see the evil realms where the realm of action alternately appears, and they can also see the shared karma of their rebirth as gods and humans. The way of seeing is as explained in other discourses. In order to jointly explain the lifespan at that time and the manner of taking rebirth in the future, the intermediate state has seven fundamental aspects. Until the rebirth is not obtained, if the duration is long, it is at most seven days. This means that the intermediate state, possessing the essence of the Sugata-garbha, will remain for a maximum of seven days until it encounters the causes and conditions for the place of rebirth in the future. If these causes and conditions are present, there is no certainty. This means that if the causes and conditions are present, there is no certainty, and rebirth may be taken in one, two, or three days, transforming from the intermediate state. If these causes and conditions are not present, then after that, it will remain for another seven days. This means that if there are no causes and conditions, and there is no shared karma, then the rebirth of the first seven days will be transferred like the beam of a balance to the second seven days. If it exists, but is not possessed, this means that if it exists, but does not encounter the causes and conditions, for a long time, it will remain for seven sevens, that is, forty-nine days. As before, for each seven days that pass, the intermediate state will transform into a body of the same kind, and when the number of days is complete, the intermediate state will remain and reside there. When these days are exhausted and the lifespan finally ends, there is no way to stay, and there will be attachment to the rebirth in the future and to any body. There are also explanations that hatred will arise towards the illusory body of the intermediate state, therefore it will suppress the intermediate state, making it unable to stand. After the seven sevens are completed, it is impossible not to encounter the causes and conditions for rebirth in the future, because his own Dharma nature
Chinese
因此。 为什么称为“中阴”呢？ 无论哪个消逝，无论哪个显现的那个时候， 刹那间存在故为中阴。 这句话成立了这样的定义：前一世消逝，后一世未生之间的刹那识流，显现为幻身。 名称的数量是： 七地消逝的自性， 也称为“消逝的有”。 这是众生的开始，每隔七天，身体就会消逝，这是就大多数情况而言。 “七即是中”等等，在七天之后存在，所以称为“中七”。 食物追随气味， 依其行为，寻香者随之而来。 这些都是共同的。 依赖于前者而生，所以是从那而生。 执持将要出生的血肉形状， 具有先前和后来的血肉之相。 使后世的生命显现，所以是显现成就者。 在中阴中总是围绕食物，所以是近处围绕者。 是前世和后世的中间，所以是连接者。 因为它是有形体的， 所以无色界没有它的位置。 这些解释是就欲界和色界而言的，无色界没有中阴。 为什么呢？因为没有先前存在的血肉之相。 因此，从无色界转移是存在的，在两个界中出生时也是存在的。 中阴喜欢什么呢？ 在那存在的有， 对于先前毁坏的有， 那个和非那个是中舍， 对三者执着、嗔恨、串习， 先前对什么执着， 在那个时间和那个上显现欢喜。 也就是说，处于中阴的众生，具有先前死亡之身所经历的三种意识，即通过行善、作恶和不确定之业。由于先前习惯于与三毒相关的业，因此对先前增长的业感到高兴。例如，善良的人在中阴期间也喜欢行善等。其果报也随之而来，这是一种普遍的情况。为什么呢？因为有些像第四禅定的比丘一样，在中阴中积累恶业而堕入恶道。 先前一生行善作恶的地方， 无论变成什么，都会显现。 也就是说，中阴会出现在高低之处。