Chinese
无法忍受的痛苦，无论存在于哪一道，除了最高的天界和最低的地狱之外，其余四道众生都会经历。为什么呢？因为地狱充满了极度的痛苦，本质上就是折磨，没有比那更痛苦的了；而天界则充满了福德的喜悦，达到了快乐的极致，没有比那更快乐的了。而且，死亡时因痛苦程度不同而死亡的方式也只有两种，必须明确掌握：如果痛苦剧烈，那么生命的功能也会同时停止；如果痛苦较轻，那么功能会逐渐停止，这是确定的。在那个时候，如果有一位圣者，因为习惯了那唯一的精髓之定的状态而变得坚定，那么对于所修之物的本质，没有错误和迷惑的确定之义不消失而显现，这是最重要的，因此执着于对法性的证悟，并正确地习惯它，这是非常珍贵的。伟大的导师妙吉祥友曾说：“在那自性安住的大融合中，安住之道无偏颇，普遍存在，激励并习惯于此，才能从中解脱。在那中阴的时刻，知晓引导智慧的到来，安住于自性中即能解脱，要害是自解脱的近时。”以及《甘露水流》中说：“如果自己能把握，就安住于平等中，一个座次也能因领悟而解脱，比之前的修习更为珍贵。”这是针对特殊根器的人而言的。一般来说，对于善与恶都不习惯的人，无法像所说的那样清晰显现；而习惯的人则会清晰显现，因此应该只习惯并努力行善。像这样所说的数量，也是心的作用。考虑到诸如此类的众多意义，世尊说：“第六个主人国王，如果执着就会有执着，没有执着就没有执着，执着就是孩童。”以及“远离而行，独自游荡，并非全身居住在洞穴中，难以调伏的心被调伏，我说那就是婆罗门。”这样教导。
English
That unbearable suffering occurs to all beings in the four realms, except for the highest gods and the lowest hells. Why is that? Because hell is afflicted with extreme suffering and is essentially torment, there is no further torment beyond that; and the gods are endowed with the joy of merit and have reached the limit of happiness, there is no surpassing that. Moreover, it is taught that at the time of death, the manner of cessation due to the degree of suffering is only twofold, and it must be ascertained: if the suffering is great, then the life force will cease all at once; if the suffering is small, then the faculties will cease gradually, this is certain. At that time, if a holy person is firm because they are accustomed to the samadhi of that very essence, then the definitive meaning of the nature of what is to be meditated upon, without error or confusion, remains clear without ceasing, that is supremely important. Therefore, clinging to the realization of the nature of reality and becoming truly accustomed to it is extremely precious. The great teacher Manjushri Mitra said: "In that great integration of abiding in suchness, the path of abiding is impartial, universally pervasive, urging and becoming accustomed to it is workable. At the time of passing into that bardo, knowing that the guiding awareness comes there, abiding in suchness is liberation. The key is that self-liberation is near." And in Ambrosia Stream it says: "If you grasp it yourself, then abide in equanimity. Liberation also comes from a single session of contemplation. It is much more precious than previous training." This is in regard to the power of a special individual. In general, for those who are not accustomed to either virtue or vice, it cannot be made clear as explained. But for those who are accustomed, it will become clear, therefore one should only become accustomed to and strive for virtue. Those numbers that are taught in this way are also the activity of the mind. Considering these many meanings and others, the Bhagavan said: "The sixth, the lord king, if attached, is attached; if unattached, becomes unattached; if attached, is called a child." And, "Going far away, wandering alone, not dwelling in the cave of the whole body, the mind that is difficult to tame is tamed, I say that is a Brahmin." Thus he taught. Thirdly, the explanation of the bardo teachings has eight aspects:
Chinese
关于中阴有之相状的开示。 讲述处于中阴状态者的身体和行为的显现。 开示其寿命以及来世何时受生。 讲述中阴的定义。 开示其名称的各种说法。 讲述三界中有无中阴的差别。 开示喜欢先前习惯的业。 讲述如何受生的方式。 第一部分是，从“第三有”开始，到“执持且无碍”之间进行开示。 如果要讲述五蕴中的第三个，即三有中处于中阴状态者的特征，那么寿命的长度是七天。 也就是说，从四种出生方式中的化生而生，具有所有完整的根基，并且凭借先前业力的力量而行进。 那些与自己种类相同或具有清净天眼者才能看见他们，而不清净者和种类不同者则无法看见。 中阴身的身体相状是：所处之地极其安乐且高尚的是天人，具有中等安乐的是人类，因极其巨大的痛苦而低劣的是地狱。 这六道众生将要投生到哪一道，就如同看到那一道的形象一样，自己会执持来世身体的形状，并且显现出那样的相状。 行为和事业是，即使是岩石和山脉也无法阻碍地行进。 导师天王在《菩提心甘露水流》中说：“那时食香为第七，具有神通光明无阻碍，具有神通且化生，脱离粗重身后来显现，那时七日之伴侣空虚。” 其他经典中也说：“具有先前存在的形象。”等等。 第二部分是，从“他的身体”开始，到“如同上面一样”之间进行开示。 像这样，处于前后两有之间的众生的身体或行为的所见方式是：那些行持罪恶且变得污秽的人们，例如在夜晚黑暗中行走时，一切事物都无法清晰看见，而是看见一片黑暗一样，一切的处所和地方的容器以及所容之物都变得模糊不清，看见一片黑暗的昏暗。 如《土地真实》中所说：造作罪业
English
Showing the characteristics of the Bardo existence. Explaining the appearance of the body and activities of those who abide in the intermediate state. Showing how long is its lifespan and when will the next birth be taken. Explaining the definition of Bardo. Showing the various names for it. Explaining the differences of whether the three realms have Bardo or not. Showing the fondness for whatever karma one is accustomed to. Explaining how rebirth is taken. The first part is, starting from "The third existence," up to "Holding and without obstruction" is shown. If we are to explain the characteristics of the third of the five aggregates, that is, those who abide in the intermediate state of the three existences, then the length of life is seven days. That is, they are born by transformation from the four modes of birth, possessing all complete faculties, and proceed by the power of the previous karma. Those who are of the same kind or those who have pure divine eyes can see them, but those who are impure and those of different kinds cannot see them. The characteristics of the Bardo body are: the place where it is very comfortable and high is the gods, having moderate happiness is humans, and being inferior due to extremely great suffering is hell. Whichever of these six realms of beings will be born into, just as one sees the image of that realm, one will hold the shape of the future body and appear in that form. The behavior and activities are that even rocks and mountains cannot obstruct their movement. The teacher, King of the Gods, said in "Bodhicitta Nectar Stream": "At that time, the গন্ধর্ব (Tibetan: དྲི་ཟ་, Sanskrit: gandharva, Romanization: gandharva, meaning: গন্ধর্ব) is the seventh, possessing miraculous power and light, without obstruction, possessing clairvoyance and born by transformation, separated from the gross body, the future becomes clear, at that time the seven-day companion is empty." Other scriptures also say, "Having the form of the previous existence," and so on. The second part is, starting from "His body," up to "Just like above" is shown. In this way, the way of seeing the body or activities of beings who are in between the previous and subsequent existences is: those who practice evil and become defiled, for example, when walking in the dark of night, all things cannot be seen clearly, but are seen as darkness, all the containers of places and locations and all the contents become blurred and unclear, seeing a darkness of gloom. As it says in "The Reality of the Earth": Doing evil deeds
Chinese
行善之人的中阴身，例如，就像乌云密布，或夜晚的黑暗显得漆黑一样。正如经文所说。那些无垢行善，从善中清净之人，处于中阴时，所见景象清晰，例如，就像皎洁的月光照耀，万物都显现出白色一样，一切处所的器情万物都显得清晰明亮。如前所述，行善之人的中阴身，例如，就像白色的毡布，或有月光的夜晚一样。正如经文所说。那么，对于这些，有什么可信的历史吗？是谁的行境呢？为了揭示这种显现的认知，如此，善恶二者的中阴，伴随着黑暗景象的显现，是远离昏沉、睡眠过度、怀疑、不适、身体不适、精神恍惚、焦虑、各种概念、多语、过度冥想等十一种过患的清净天眼所见所知的。因此，如前所述，那是极其清净的天眼的行境。正如经文所说。因此，相似者也能看见，然而，行善之人的中阴能看见作恶之人的中阴，以及与自己相似，成为自己同类者，二者都能以清净的眼睛看见。而作恶之人的中阴看不见行善之人的中阴，这是因为善恶因果的差别。关于其身体大小的尺度，那中阴身的身体大小，与欲界最高天界的化身，即圣者释迦牟尼降生人间的赡部洲五岁孩童的身量相等。还有人认为，像最初劫的人一样，存在着一个微小的光身。正如《前生》所说。对此，有人认为前生是指前一次的出生，但在此处，前生被认为是后一次的出生，因为它先前存在。与上述内容相符，如前所述，它会以将要投生之地的形状，在中阴身中出生，在未获得投生之处前，它的眼睛就像天眼一样，毫无阻碍。
English
The intermediate state of those who perform virtuous deeds is like, for example, dark clouds or the darkness of night appearing pitch black. As it is said. Those who practice virtue without impurity, those who are purified from virtue, when they are in the intermediate state, the visible objects are clear, for example, just as the white rays of the moon shine, and all things appear white, all the containers and contents of the place become clear and bright. As mentioned earlier, the intermediate state of those who perform good deeds is like, for example, a white felt cloth or a night with moonlight. As it is said. So, what credible history is there for these? Whose realm of experience is it? To reveal the cognition of that appearance, thus, the intermediate state of both good and evil, along with the appearance of dark visions, is seen and known by the perfectly pure divine eye, free from eleven faults such as dullness, excessive sleep, doubt, discomfort, physical discomfort, mental confusion, anxiety, various concepts, much talk, and excessive meditation. Therefore, as mentioned earlier, that is the realm of experience of the extremely pure divine eye. As it is said. Therefore, those of similar kind can also see, however, the intermediate state of the virtuous can see the intermediate state of the wicked, and those who are similar to themselves, who have become their own kind, both can see with pure eyes. But the intermediate state of the wicked does not see the intermediate state of the virtuous, because there is a difference in the cause and effect of good and evil. Regarding the measure of its body size, the body size of that intermediate state is equal to the size of a five-year-old child in Jambudvipa, the human realm where the holy Shakyamuni, an emanation body from the lowest heaven of the desire realm, appears. Some also believe that there is a small body of light, like the people of the first kalpa. As stated in the "Previous Existence." Regarding this, some consider the previous existence to be the previous birth, but here, the previous existence is considered to be the later birth because it existed before. In accordance with what was mentioned above, as stated earlier, it is born in the intermediate state in the shape of the place where it will be born, and until it has taken the place of birth, its eyes are like divine eyes, without obstruction.
Chinese
如是说。中阴的众生，在尚未获得将要投生之处的后有之身时，处于中阴的状态。此时，中阴的眼睛变得像天眼或天人的眼睛一样，能够清晰地看到欲界的一切器情，没有远近之分。并且，由于具有不受四大阻碍的神通，因此与欲界的天人具有相同的福分。这是就天人等上等众生而言，或者是善人和具有禅定者的中阴。作恶者的中阴则并非如此，无法清楚地看到一切，因为他们总是处于黑暗之中。所谓清净的天眼，是指通过禅修产生的、无漏的天眼。因此，之前也说过，众生在尚未获得投生之处之前，就像具有神通一样，没有任何阻碍。他们的眼睛能够看到与自己具有相同福分的中阴众生，以及他们将要投生之处，也能看到自己将要投生之处。如是说。作恶者的中阴，由于业力相同，能够知道自己将要投生的畜生、地狱和饿鬼之处，以及这些地方的事物。同样，清净的善人也能清楚地看到自己将要投生的天人或非天之处，以及这些地方的一切，因为他们与善业的显现相符。此外，身体的行走方式是：那些造作罪恶不善业的污秽之人，由于眼睛的视野向下清晰，所以感觉身体也是弯曲着行走的，因为他们向下看，因此看不到其他高处的处所。如果那些没有罪恶污垢的善人，身体向上挺直，显现高升之相，那么高处的处所，即天界的视野都会清晰显现，能够看到自己将要投生的天人之处，如前所述。也能看到恶趣的处所和视野，但因为没有业缘，所以不会生起贪恋之心。或者，就像刚才所说的那样，恶