Chinese
是为了这个缘故。因此，从无色界有转移。因此，可以说在两个界有出生。从前文来看，中阴的存有也应被视为在无色界出生的地方。第七，从“从那里居住”到“对此感到高兴”之间所显示的内容是：如果问中阴的存有对什么感到高兴，那么，像这样，居住在中阴的、存有七次的众生，在先前死亡或灭绝的那个存有时期，由于具有三种意识，通过身体实践的三门之业，无论是善业，还是非善业的恶业，以及中庸的、未被指示的，都实践了三种，与贪嗔痴三种毒药一起，对什么执着和习惯，那么，那个死亡之人的前世，对三种业中的哪一种执着和喜欢，就像那样，因为那是它的延续，所以中阴时期也对哪一种业习惯就对此感到高兴。例如，具有善业的中阴喜欢行善等等。因此，异熟果也随之而来，这只是就大多数情况而言。为什么呢？因为像中阴喜欢获得第四禅定的比丘，在中阴时期也可能积累罪恶而堕入恶趣。第八分为二：显示受生的预兆，以及讲述受生的实际方式。第一又分为二：简略地显示，以及详细地解释。第一是，从“前世善恶”到“先兆将会显现”之间所显示的内容是：在中阴时期，后来将要投生到较高或较低的哪一类处境的预兆显现的方式是：在前世，对于不同的善业和恶业，由于习惯的力量强大，无论哪一种业已经成熟，那个业的征相，即使没有实体，也会在意识领域中自现，因此，那些征相就像梦中的影像一样显现，并且无论看到什么，那个预兆都会像那样显现为进入的境地。这就像梦中的预兆显现一样，在这里也是，最初只是预兆，后来则会显现。因此，在那时，例如，患有眼疾的人会看到头发
English
It is for this reason. Therefore, there is transference from the formless realm. Therefore, it can be said that there is birth in two realms. From the previous text, the existence of the intermediate state should also be regarded as a place of birth in the formless realm. Seventh, what is shown from "from where it dwells" to "is delighted in that" is: if one asks what the intermediate state being is delighted in, then, like this, the intermediate state being dwelling in that intermediate state, the sentient being of the seventh existence, in the time of that existence when it previously died or ceased, because it possesses three consciousnesses, through the three doors of action practiced by the body, whether it is virtuous action, or non-virtuous evil action, and neutral, which is not indicated, all three are practiced, together with the three poisons of attachment, hatred, and ignorance, whatever one clings to and is accustomed to, then, in the previous life of that deceased person, whichever of the three actions one clung to and liked, just like that, because it is its continuation, so in that intermediate state time, whichever of the three actions one is accustomed to, one is delighted in that. For example, an intermediate being with virtuous qualities likes to practice virtue, and so on. Therefore, the resultant ripening also follows, which is mostly the case. Why is that? Because even a monk who likes to attain the fourth dhyana in the intermediate state may accumulate sins in the intermediate state and fall into the lower realms. Eighth, there are two parts: showing the signs of taking birth, and explaining the actual way of taking birth. The first has two parts: briefly showing, and explaining in detail. The first is, what is shown from "previous life good and bad" to "early signs will appear" is: in the intermediate state, the way in which the signs of where one will be born later, whether in a higher or lower state, appear is: in the previous life, for different white actions of virtue and black actions of non-virtue, because the power of habit is strong, whichever action has matured, the sign of that action, even if there is no substance, will self-appear in the realm of consciousness, therefore, those signs appear like dream images, and whatever is seen, that sign will appear manifestly as the place to enter. This is like the signs of a dream appearing manifestly, here too, at first it is just a sign, later it will appear manifestly. Therefore, at that time, for example, a person with blurred vision sees hair
Chinese
就像看到线等形状一样，根据先前的业力，在来世投生于何处的预兆，会在中阴时期各自显现。例如，如果投生为蚂蚁，就会梦见与蚂蚁一起。第二部分分为两类：揭示罪恶者投生的预兆；讲述行善者投生的预兆。第一部分从“不具备安乐之缘”到“出现进入的征兆”之间进行了阐述。为了分别说明，如果有一个众生不具备获得安乐之地的善业之缘，那么当他处于中阴状态，中阴的寿命和中阴身消失并转变时，这表明中阴的上半段和下半段都倾向于前世和来世。然后，来世会堕落到恶趣的低劣之处，遭受痛苦的预兆是：从下面会讲述堕入三恶道地狱的投生方式，这里也指出了所有的旁生类和饿鬼。也就是说，会看到许多与自己同类、将要投生到恶劣之处的众生，如蠕虫和蚊子等；听到没有清晰声音的旁生等嘈杂的声音；看到根茎和芦苇丛生的泥泞之地；看到不清晰的茂密森林；等等，收集其他事物，如黑暗、乌云、雾气或蒸汽；岩石之间和树木缝隙中的狭窄孔洞；同样，看到茂密的菜园；各种难闻的气味；难吃的食物；充满浑浊水的恶劣池塘；在非常茂密和充满的大云中感到不适和迷惑，出现进入的征兆等等，会出现令人不悦的预兆。然而，这些并非是真实的，而是由于自己的业力，不净之心的显现。第二部分从“在此清净”到“看到清净之类”之间进行了阐述。如果在此行善，从而获得清净的投生
English
Just as shapes like threads are seen, according to the power of whatever previous karma, the omens of where one will take rebirth in the future will appear separately during that intermediate state. For example, if one is to be born as an ant, one will dream of being with ants. The second part is divided into two: revealing the omens of rebirth for the sinful; explaining the omens of rebirth for the virtuous. The first part is explained from "not possessing the conditions for happiness" to "the sign of entering appears." That is, in order to explain separately, if there is a being who does not possess the conditions of virtuous karma to attain a state of happiness, then when he is in the intermediate state, when the lifespan of the intermediate state and the intermediate body disappear and change, this indicates that the upper and lower parts of the intermediate state tend towards the previous and future lives. Then, the omens of falling into a lower state of suffering in the next life are: the manner of taking rebirth in the hells of the three lower realms will be explained below, and here all the animal realms and pretas are also indicated. That is, one will see many beings of the same kind as oneself who will be born in a bad place, such as worms and mosquitoes; one will hear noisy sounds of animals, etc., without clear sounds; one will see muddy places with thickets of roots and reeds; one will see unclear, dense forests; and so on, collecting other things, such as darkness, black clouds, fog or steam; narrow holes between rocks and in the gaps of trees; likewise, one will see dense vegetable gardens; various unpleasant smells; bad food; bad ponds filled with muddy water; feeling uncomfortable and confused in very dense and full large clouds, the sign of entering appears, etc., unpleasant omens will appear and be seen. However, these are not real, but are manifestations of an impure mind due to one's own karma. The second part is explained from "pure here" to "seeing that kind of purity." If one practices virtue here, thereby taking a pure rebirth
Chinese
如果有一个众生处于中阴界，那么预示着其将转生到更高等级并向上提升的征兆是：他会看到和听到各种宁静美好的景象和悦耳动听的声音。同样，他的心会感到快乐，眼等感官会感到满足，愿望会得到满足。他将要进入的地方，会显现为地上的宫殿楼阁或天空中的天宫。同样，他会看到赏心悦目的花园、美丽的池塘、平坦的草原和芬芳的气味等，并显现为可以享用这些事物的场所。各种吉祥的善业征兆会显现。与自己同类的天神、转轮王、小国王、大臣、婆罗门和贵族，以及像娑罗树一样高大的人等，他会看到自己将要获得的清净业所感得的清净境界，即显现为高尚的天界。这是他将要转生的类别。 第二部分有四个方面：受生于湿生之方式，受生于胎生和卵生之方式，受生于地狱之方式，以及总的来说，根据业力习惯受生之方式。首先是：从“处于那里的”到“不是他们的享用之处”之间所讲的内容。关于根据受生方式，湿生生物（如昆虫等）如何在中阴界受生，以及有什么样的征兆，如果那个具有如来藏的众生处于中阴界，并且成为湿生生物的因，那么由于他对自己的欲望对象非常执着，就像与“食香近行”这个名称相符一样，他会进入产生气味的地方，追随食物，因此，他会对不干净和难闻的臭气，以及干净和好闻的香气产生执着，从而产生欲望的满足感。像这样，他会享用气味，并且因为次数很多，所以他对那里产生强烈的执着或贪
English
If there is a being in the intermediate state, the signs that indicate that it will be reborn into a higher realm and rise upwards are: it will see and hear various peaceful and beautiful sights and pleasant and melodious sounds. Likewise, its mind will feel happy, the senses such as the eyes will feel satisfied, and desires will be fulfilled. The places where it is to enter will appear as palaces and pavilions on the ground or celestial palaces in the sky. Similarly, it will see pleasing gardens, beautiful ponds, flat meadows, and fragrant smells, etc., and it will appear as a place where these things can be enjoyed. Various auspicious signs of virtuous deeds will appear. Gods of the same kind as oneself, a universal monarch, petty kings, ministers, Brahmins, and nobles, and people as tall as large sala trees, etc., one will see the pure realms that one will obtain through pure deeds, that is, the noble heavens will appear. This is the category into which it will be reborn. The second part has four aspects: the manner of taking birth from moisture, the manner of taking birth from a womb and an egg, the manner of taking birth in hell, and in general, the manner of taking birth as a result of whatever karma one is accustomed to. The first is: what is taught from "being there" to "is not their place of enjoyment." Regarding how sentient beings born from moisture, such as insects, etc., are born in the intermediate state according to the mode of birth, and what kind of signs there are, if that sentient being with the essence of the Sugata is in the intermediate state, and becomes the cause of being born from moisture, then because it is very attached to its desired object, just as it corresponds to the name "Gandharva near-goer," it will enter the place where the smell arises, following food, therefore, it will be attached to the unclean and unpleasant odors, and the clean and pleasant odors, thus generating a sense of satisfaction of desire. Like this, it will enjoy the smell, and because of the many times, it will develop a strong attachment or gree
Chinese
由于不悦的心情凝固，中阴身会对那个中阴身产生憎恨，并想要抛弃它。那个原因导致中阴七日期的延续中断并转移。由于对气味的执着和贪恋，在一瞬间，中阴身的寿命耗尽，由于对来世的执着，中阴身也因为自身追随气味而增长了知识，从而在业力显现的恶劣身体，如昆虫等处产生。如是，无论何处产生，增长的众生，如《秘密藏》中所说：“唉玛吙，如来藏中，自己的分别念由业力所化现。”等等所说，从法性如来藏中，昆虫等身体的众生，以及其他不同的，因缘而类别相同，执持色蕴的不同众生，也会显现，虽然尚未成立，但由于业力相同，与之前中阴时期出现的景象相似。获得身体的方式是：如是，由于温度的因缘和湿气等平衡的原因，中阴身的意识会执持，因为他对那个执着。因此，如果没有温度和湿气的因缘，并且没有遇到它，中阴身就不会在昆虫等众生的界中产生。像冬天一样，如果没有温度和湿气的因缘，就不会在那里产生，因此中阴身就像天空中的尘埃一样存在，在夏季和因缘具足时才会产生。由于产生的所有因缘都具足，所以见到自己产生的地方，无法以量等来衡量，无论那个地方多么遥远，去那里都没有障碍，就像心一样，眼睛看到并感觉到，就到达那里。不像具有实体的身体那样，眼睛看到并感觉到，然后划分土地去那里，而是因为之前积累的业力，心想去哪里，只要意识到要去的地方，就到达那里，因此对于中阴身来说，那条路没有长短的区别，可以无碍地行走。那样的理由是什么呢？因为中阴身的意生身像心一样，遍布任何地方，并且迅速地进入，所以
English
Due to the congealing of unpleasant emotions, the intermediate being develops hatred for that intermediate body and desires to abandon it. That cause interrupts the continuation of the intermediate state's seven-day period and causes a transfer. Due to attachment and clinging to the scent, in an instant, the intermediate being's allotted lifespan is exhausted, and due to attachment to the next life, the intermediate being, following the scent, increases its knowledge, thereby being born in a bad body manifested by karma, such as insects. Thus, wherever birth is fostered, whatever sentient beings, as stated in the Guhyagarbha Tantra: "Emaho! From the Sugata-garbha, one's own conceptual thoughts are emanated by karma." As it is said, from the Dharmata Sugata-garbha, beings with bodies like insects, and other different beings who, due to conditions, share the same category, grasping the aggregates of form, also appear. Although not yet established, due to the power of similar karma, they see things in accordance with the omens that appeared during the previous intermediate state. The manner of taking a body is as follows: Thus, it is reasonable that the consciousness of the intermediate state is held by the cause of the balance of heat and moisture, because of attachment to that. Therefore, if the cause of heat and moisture is absent and does not meet it, the intermediate being will not be born in the realm of beings such as insects. Like in winter, if there is no cause of heat and moisture, birth does not occur there, so the intermediate being remains like dust in the sky, and is born in summer when all the conditions are complete. Because all the conditions for birth are fully present, the places where one sees oneself being born cannot be measured by leagues, etc. Even if the place is far away, there is no obstacle to going there, just like the mind, one sees and feels with the eyes and arrives there. It is not like a body with substance, where one sees and feels with the eyes and then divides the land to go there, but because of the karma accumulated in the past, one thinks of going wherever, and as soon as one is aware of the place to go, one arrives there. Therefore, for the intermediate state, that path has no distinction of long or short, and one travels without obstruction. What is the reason for that? Because the mind-body of the intermediate state, like the mind, pervades everywhere and enters quickly, so