English
Thus it is said. The being of the intermediate state, while dwelling in the intermediate state until it has not yet taken the subsequent body of the place where it will be born, at that time, the eye of that intermediate state becomes like the divine eye or the eye of the gods, so that all the vessel and essence of the desire realm are clearly seen without near or far. And because it has the power of miracles that are unobstructed by any of the four great elements, it has the same fortune as the gods of desire. This is in terms of the gods and humans of the upper realms, or it is the intermediate state of the virtuous and those with samadhi. The intermediate state of the sinful is not so clear to see everything, because the usual sphere of activity is completely dark. The pure divine eye is like the divine eye or eye that arises from meditation and is without outflows. Therefore, even before, beings are unobstructed, just as they have miraculous powers until they have not taken the place of rebirth. With that eye, one sees the beings of the intermediate state who have the same fortune as oneself, and the place of birth of those beings, and also one's own place of birth. Thus it is said. Whatever sinful intermediate state knows the place of birth and the objects of those who share the same fortune to be born as animals, hell beings, and hungry ghosts, due to the power of similar karma. Similarly, the immaculate virtuous one also clearly sees without near or far the place and all the objects of those who share the same fortune to be born as gods, humans, or asuras, because they are in accordance with the appearance of virtuous karma. Moreover, the manner of the body's movement is: those beings who are stained by sinful and unwholesome actions, because the field of vision of the eye is clear downwards, they think that the body also moves bent over, because they look down and therefore do not see other high places. If those virtuous ones without the stain of sin straighten their bodies upwards, and the appearance of elevation is manifested, then all the visible sphere of the high realms, that is, the heavens, will be clearly visible, and one will be able to see the place of the gods and humans where one will be born, as previously stated. One also sees the place and sphere of activity of the evil destinies, but because there is no karmic connection, one does not develop attachment. Or, just as it was said just now, evil
Chinese
我看不见。因此，从那里面，做恶业的人的眼睛是向下看的，像乌鸦一样行走。生为天神的人是向上看的。生而为人的人是直着看的。如是说，人的中阴身显现方式的差别，或者如上所示，对于自己习惯的善恶业，其业相，由于业力的作用，无论投生于何处，其所取的行境，都会显现为自己的面目。或者，因为这是善的中阴身，所以自己面前的景象因白色而广大，如上文所说的天眼，也能看到六道众生的处所。那也是欲界，例如投生于兜率天，其间的中阴身能看到其下方的景象。以此类推，其他一切。这是出自丹巴仁波切的手书。因此，能够看到与自己有共同业缘的生处和行境，并进入其中，与此相反，或者对于不习惯的业相的其他有情不显现，或者不进入其中，正如上面所说的那样。对于罪恶之人，不显现善的征兆，并且因为没有通过业力来成就，所以无论什么果都不会产生，确信这是必然的。任何显现的方式，都和习气一起，除此之外没有其他的目标。第三，从“中间第七天”到“没有它怎么可能存在”之间，是为了共同显示其寿命和来世的受生方式。其中，《庄严稠密经》中说：“最初如新月之色，显现于微尘之刹土。须弥山安住，周围亦是，事物不会毁灭。同样，意、心、识，在有情界中流转，对此既无增亦无减，恒常是自性光明。”以及《楞伽经》中说：“心之自性是光明，与意等烦恼，以及我共同存在，由善说者彻底开示。”如是说，中阴的存有寿命停留七天，有情具有如来藏的自性，在没有找到或没有遇到来世投生之处的因缘之前，会持续很长时间。
English
I cannot see. Therefore, from that, the eyes of those who do evil deeds look downwards, walking like crows. Those born as gods look upwards. Those born as humans look straight ahead. Thus it is said, showing the differences in how humans in the bardo see, or as shown above, for whatever good or bad deeds one is accustomed to, that karmic appearance, due to the power of karma, whatever birth one takes, the realm of experience that one takes will appear as one's own face. Or, because this is the bardo of a virtuous one, the appearance in front of oneself is vast due to the whiteness, and as mentioned above, the divine eye can also see the places of the six realms. That is also the desire realm, for example, if one is born in Tushita, the bardo in between can see the scenery below. By this, one can infer all others. This comes from the handwriting of Dampa Rinpoche. Therefore, one can see the place of birth and realm of experience that one shares karma with and enter into it, and conversely, other beings of karmic appearance that one is not accustomed to do not appear or do not enter into it, just as mentioned above. For sinful people, good omens do not appear, and because one has not accomplished through karma, no matter what fruit will not arise, it is certain that this is inevitable. Any way of appearing, together with the habitual tendencies, there is no other aim other than that. Thirdly, from "the seventh intermediate" to "how could it not exist" is to show in common its lifespan and how the next life is taken. Among them, in the Ornament of Dense Array it says: "Initially like the color of the new moon, it appears in the realm of dust. Mount Meru abides, and the surroundings as well, things do not perish. Likewise, mind, thought, consciousness, circulate in the realm of sentient beings, to this there is neither increase nor decrease, it is always the light of self-nature." And in the Lankavatara Sutra it says: "The nature of mind is clear light, together with afflictions such as mind, and the self, it is thoroughly shown by the best of speakers." As it is said, the lifespan of the intermediate existence stays for seven days, sentient beings have the essence of the Sugata nature, before finding or encountering the cause and condition of the place of rebirth in the next life, it will continue for a long time.
Chinese
无论如何，中阴最多停留七天，之后便会回忆起前世的业力，并在瞬间转换身体或受生。如果具备了来世受生的因缘，那就不一定了，可能在一两天或三天内就会转移，从中阴状态转为受生。如果没有任何来世受生的因缘，既没有福分又遇到障碍，那么第一个七天的生命就会像天平一样转换，并停留在第二个七天。正如尊者仁波切所说：“七天处于中阴，一个七天，如果超过，则为前七天，之后显示转移方式，从此以后为来世。”如果那里也有障碍，与受生相应的因缘都不具备，而停留很长时间，那么最多停留七个七天，即四十九天。像之前一样，每七天为一组，身体会以相似的方式转换和转移，只要没有完成这些天数，就会一直停留在中阴状态。这些天数耗尽了中阴众生的寿命，最终耗尽后，无法停留，会对处于任何来世状态的身体产生执着，并对中阴的幻身产生憎恨。因为他的业力压倒了中阴的存在之业，无法升起。这样，七个七天之数圆满后，不可能不遇到来世的因缘，所以来世受生的因缘不可能没有或不具备，这是不可能的，因为这是它自身的规律。这也是有例外的。《事师五十法》中说：“七天死亡转移者，或者在那时显现成就，或者是不平等的其他状态，如果其他业的行为完全转变，为了使中阴存在的种子完全转变。”如是说。第四，从“何者消失，何者显现”到“安住故为中阴”之间所说。那么，为什么称为中阴呢？
English
However it may be, the bardo lasts for a maximum of seven days, after which one remembers the karma of the previous life and instantaneously changes bodies or takes rebirth. If one possesses the causes and conditions for taking rebirth in the next life, then it is not certain; one may transfer in one, two, or three days, changing from the bardo to taking rebirth. If one does not possess any of the causes and conditions for taking rebirth in the next life, having no fortune and encountering obstacles, then the life of the first week will be transformed like a balance scale, and one will remain there until the second week. As the venerable Rinpoche said, "Seven days in the bardo, one week, and if more, it is the former seven days, after which the manner of transference is shown, and from then on, it is the next life." If there are also obstacles there, and none of the causes and conditions corresponding to rebirth are possessed, and one remains for a long time, then one remains for a maximum of seven weeks, that is, forty-nine days. As before, for each set of seven days, the body will be transformed and transferred in a similar manner, and as long as those days are not completed, one will remain and stay in that bardo state. Those days exhaust the lifespan of the bardo being, and when they are finally exhausted, one cannot remain, and attachment arises towards the body of whatever next life state one is in, and hatred arises towards the illusory body of the bardo. Because his karma overwhelms the karma of the bardo existence, he cannot rise up. Thus, after the number of seven weeks is complete, it is impossible not to encounter the causes of the next life, so it is impossible for the causes of taking rebirth in the next life to be absent or not possessed, because that is its own nature. This also has exceptions. In the *Fifty Verses on the Guru*, it says, "One who dies and transfers in seven days, either at that time will manifest accomplishment, or to another unequal state, if the actions of other karma are completely transformed, in order to completely transform the seed of the bardo existence." So it is said. Fourth, from "What disappears, what appears" to "Remaining, therefore, is the bardo" is what is shown. So, why is it called bardo?
Chinese
前一生的有，当它消失，以及后一生的显现尚未出现时，在此期间，刹那间的意识流存在于幻化的意生身中，因此成就了“中阴”一词的定义。因此，在《事师五十法》中说：“它的名称是，由于它出现在死亡的有和出生的有之间的中阴中，所以也称为中阴有。”第五，从“七个消逝”到“也称为连接”之间说明了。它的名称是：也称为众生的开始，即从光明之神降临的彩虹般的身体。实际上，任何中阴身每七天都会消逝，因为身体具有消逝的性质，所以也说它是消逝的有，这是就大多数情况而言。由于在中阴中出生后，它会在七天的时间内存在，因此，它也被称为“七日中有”。由于它追随气味作为食物，并且通过气味的食物使身体得到滋养，因此它也被称为“食香”或“近行”，据说实际上它也围绕着亲戚。这两者是共同的，其他也是相似的。由于前一生的意或念依附于此，后一生的身体由此产生，因此，它也被称为“意生身”。由于它持有后一生所要投生的肉身形状，因此，它也被称为“具有前一生之形式的有”。由于它使后一生的出生显现并成就，因此也称为“显现成就”。由于在中阴中总是将食物与意念联系起来并围绕着它，因此也称为“近行”。由于它是前世和后世之间的过渡时期，因此也称为“连接有”。第六，从“那是色界”到“无有处”之间说明了。这样，说明了在何处投生有中阴有，并且所说的那些特征是就属于色界的欲界和色界而言的。因此，应该知道，在无色界中投生，没有中阴存在的显现方式。为什么呢？因为没有先前有之肉身形状。
English
The existence of the previous life, when it disappears, and the appearance of the subsequent life has not yet occurred, in the interval between these times, the momentary stream of consciousness resides in the illusory mind-body, thus accomplishing the definition of "Bardo." Therefore, in the Ground of Being it says, "Its names are: since it occurs in the Bardo between the existence of death and the existence of birth, it is also called the Bardo existence." Fifth, from "seven dissolving" to "also called connecting" is explained. Its names are: it is also called the beginning of beings, like a rainbow body descending from the gods of clear light. In reality, any Bardo being dissolves every seven weeks, because the body has the nature of dissolving, so it is also said to be the dissolving existence, which is mostly the case. Since it exists for a period of seven days after being born in the Bardo, it is also called the "seven-day Bardo existence." Since it follows after odors as food, and the body is nourished by the food of odors in conduct, it is also called "fragrance eater" or "near goer," and it is said that it actually revolves around relatives as well. These two are common, and the others are similar as well. Since the mind or thought of the previous life relies on that, and the body of the subsequent life arises from that, it is also called "mind-made body." Since it holds the very shape of the flesh where the subsequent birth is taken, it is also called "having the form of the subsequent existence of the previous existence." Since it makes the birth of the subsequent life manifest and accomplished, it is also called "manifestly accomplished." Since in the Bardo one always relates food to mind and revolves around it, it is also called "near goer." Since it is the interval between the existence of the previous and subsequent life, it is also called "connecting existence." Sixth, from "that is form" to "no place of being" is explained. Thus, it is explained where there is a Bardo existence for birth, and those characteristics that are spoken of are in terms of the desire realm and form realm, which are realms of form. Therefore, it should be known that for birth in the formless realm, there is no way of the appearance of the Bardo existence. Why is that? Because there is no fleshly form of the previous existence.