Chinese
这四大怖畏与一切众生相伴，却因无明的支配，不思解脱此等怖畏之神圣之法。何为四者？青春鼎盛之时，身姿焕发，心力充沛，然四大衰败，为衰老之惩罚所压，为损害所侵蚀。四大和合，安稳住持之时，体验无病之乐，然四大失调，为疾病所扰，身心备受痛苦。眷属、受用、赞誉等圆满之安乐，依赖于往昔所积之善业与当下之若干因缘，以相互依存之方式显现，仅为悦意之境，然亦为聚合离散、积聚耗尽、高位堕落之衰败所摧毁。寿命耗尽或因突发之因缘，为死亡之怖畏所侵，于存活之际，此世间之些许安乐亦遭侵袭，顷刻间摧毁，为时不远，迅速降临。如是劝诫，此乃《教诫国王经》中所述，附带譬喻。第四，思维死亡之境况：身心之聚合分离，清晰揭示死亡之特征，从而引发厌离。于何时，执着于有为之蕴的众生，于阎罗王之战场相遇之时，如屠夫宰杀水牛，将其驱赶至狭窄之处，无处可逃，失败乃是必然。如是之人，纵有具足神力之金刚手，亦无法提供庇护与援助。勇士亦无法以力量与之抗衡。富豪亦无法以财富贿赂。智者亦无法以辩论取胜。迅捷者亦无处可逃，于奔赴痛苦之悬崖绝壁之际，常以饮食、衣饰等供养侍奉之生命光彩，青春之美貌，如霜打之花般凋零。四大分解之次第，五根之作用，如风中之残烛般熄灭，彻底舍弃。阐述要害之痛苦，亦无法以药物医治。
English
These four great fears accompany all beings, yet due to the dominion of ignorance, they do not contemplate the sacred Dharma as a means of liberation from these harmful influences. What are the four? In the prime of youth, when the body is radiant and the mind is full of strength, the elements decline, oppressed by the punishment of old age, and diminished by harm. When the four elements are in harmony and abide in their natural state, one experiences the bliss of health, but when they are imbalanced, the body and mind are tormented by suffering due to illness. The happiness of perfect retinue, possessions, praise, and so on, depends on past accumulated virtuous actions and some present conditions, arising in an interdependent manner, appearing only as a pleasant state, but even that is destroyed by the decline of separation from assembly, exhaustion of accumulation, and the fall from high status. When the span of life is exhausted or due to sudden circumstances, the fear of death invades, attacking the slight happiness of this world during the time of survival, destroying it all at once, not for long, but coming quickly. Thus it is advised, as stated in the Sutra of Advice to the King, with examples. Fourth, contemplating the circumstances of death: the separation of the aggregates of body and mind, clearly revealing the characteristics of death, thereby arousing renunciation. At what time, when a person who cherishes the aggregates of conditioned phenomena meets the Lord of Death on the battlefield, like a butcher slaughtering a buffalo, driving it into a narrow place with no escape, defeat is inevitable. For such a person, even the Vajrapani, the master of power and strength, cannot provide protection or assistance. The brave cannot compete with strength. The wealthy cannot bribe with riches. The wise cannot win with arguments. The swift have nowhere to flee, and at the moment of rushing to the precipice of suffering, the radiance of life, the beauty of youth, which is always served and honored with food, drink, clothing, and ornaments, fades like a flower struck by frost. The function of the five senses, in the order of the dissolution of the elements, is extinguished like a candle in the wind, completely abandoned. The pain of explaining the key points cannot be cured with medicine.
Chinese
即使有一种万能的白色药丸也无济于事，即使有像年轻的医生在照顾一样在眼前，也只是睁大眼睛看着并逃离。由于支撑的风衰竭，身体的各个部分不由自主地相互移动，感到疲惫，由于风的住所错乱，ka（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的力量使四肢摇晃。无法缓慢地呼出和吸入的气息不受控制，变得粗重。父母等亲戚和朋友等有关系的人从四面八方围着，即使发出成百上千的叹息，现在也推迟了对佛法的倾向，像钩子一样陷入，与稳定分离，无法推迟。那气息的流动越来越弱，像马尾的毛一样变得越来越细，那被无情的死神用锋利的剃刀般的刀刃瞄准和切割，生命停止的瞬间，生前喜悦的表情消失，展现出的微笑和美丽也消失了，脸变得青黑，眼睛充满泪水。比丑陋更令人厌恶，头皮向后收缩，露出牙齿，难以获得善趣的世界，遭受这样的不幸。这样的情景被泪水的波浪所展示，由于业力的影响，到达了中阴的境界。恐惧的黑暗迎面而来，业力的红色狂风席卷而来，面临着不确定的六种征兆、可怕的三处悬崖和四种恐怖的声音等等，必须进入错觉的恐惧和无尽的痛苦之中，嘉瓦扬衮巴在光明中亲眼目睹了这一切。即使以中阴意身显现，仍然因为自己没有死去的想法，从自己尸体的鼻孔进入，强烈地执着于那是自己的身体。如果火化尸体等，烧得快就好，烧不掉就不好。迅速消失就好，如果长时间停留，也会感到口鼻拥堵。腐烂和闻到气味会感到极大的痛苦。有时会在梦中与亲戚相遇，觉得是他们。看到亲戚等因悲伤而哭泣会感到高兴。
English
Even if there is a single omnipotent white pill, it is of no use, and even if there are young doctors taking care of you, you just stare wide-eyed and run away. Because the supporting wind is exhausted, the various parts of the body move involuntarily, causing fatigue, and because the dwelling place of the wind is disturbed, the power of ka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) causes the limbs to shake. The breath, unable to inhale and exhale slowly, is uncontrollable and becomes coarse. Parents and other relatives and friends surround you, and even if hundreds of sighs are exhaled, now the inclination towards Dharma is postponed, and like a hook, it is caught and separated from stability, making it impossible to postpone. The flow of that breath becomes weaker and weaker, becoming thinner like the hair of a horse's tail, and that is aimed and cut by the merciless death lord with a sharp razor-like blade, and at the moment when life stops, the expression of joy in life disappears, and the smile and beauty that were displayed also disappear, the face turns blue-black, and the eyes fill with tears. More disgusting than ugliness, the scalp retracts backwards, revealing the teeth, and it is difficult to obtain the world of good rebirth, suffering such misfortune. Such a scene is shown by the waves of tears, and due to the influence of karma, one reaches the state of bardo. The darkness of fear comes to meet you, and the red wind of karma sweeps over you, facing the uncertain six signs, the terrifying three cliffs, and the four terrifying sounds, etc., and you must enter into the fear of illusion and endless suffering, all of which Gyalwa Yang Gonpa directly witnessed in the light. Even if one is born manifested in the intermediate state mind-body, one still enters from the nostrils of one's own corpse with the thought that one has not died, and strongly clings to the idea that it is one's own body. If the corpse is cremated, it is good if it burns quickly, and it is not good if it does not burn. It is good if it disappears quickly, and if it stays for a long time, one will feel congested in the mouth and nose. Rotting and smelling odors will cause great suffering. Sometimes one will meet relatives in dreams and think that it is them. Seeing relatives and others crying with grief will make one happy.
Chinese
又特别执着于“啊”字，生起强烈的贪恋。对自己没有痛苦，却对一切众生产生嗔恨，出现不喜欢的景象。有时会回到以前的家和床等地方，靠近时，看到那里的亲戚们吃饭却不给自己，或者叫着自己的名字哭泣，或者说死亡的话语等，非常不高兴，不知该往哪里去。那时会出现六种不确定的征兆。也就是，住处没有确定，意生身无碍地游荡，不知从哪里来，在这里住，往哪里去。依靠处没有确定，想依靠佛塔、寺庙、桥梁等处，也没有住在那里（的权力）。行为没有确定，除了短暂的景象外，做了什么和要做什么都没有确定。食物没有确定，出现六道众生的好坏各种食物的景象，但是没有供养就不能享用，供养了也只能享用气味。因此，在七日祭祀时，做法事的人多次以清净的意念供养食物非常重要。朋友没有确定，有时只有景象，和谁交往，和谁不交往，没有什么确定。意识意生身没有确定，有时快乐，有时痛苦，被忧伤压迫，一会儿就变化，而且那个身体没有脚印和影子。像这样，不确定的六种景象也一会儿出现一会儿消失，而且景象大多是恐惧、饥渴和疲劳的景象，像鸟毛被风吹走一样地走着。因为没有住处，所以动摇的风势强劲，意识没有自主地行走，就像责怪没有训练好的马一样。布置菩提心的内部没有日月，外部也没有日月，五风光的景象就像黎明出现一样，在那光明与黑暗之间的中阴界，风心习气的有形之物，被食肉鬼、罗刹和猛兽的恐惧所驱赶，被雨风暴风雪等所驱赶，并在其中徘徊，亲戚和有关系的人们像亲爱高兴一样地说“回来吧”，但是那些都显现为食人鬼和刽子手。
English
Moreover, particularly clinging to the syllable "Ah," gives rise to intense attachment. Experiencing no suffering oneself, one develops hatred towards all beings, and unpleasant appearances arise. Sometimes, one returns to one's former home and bed, and upon approaching, one sees relatives eating but not offering food to oneself, or they call one's name and weep, or speak of death, causing great displeasure, and one becomes aimless, not knowing where to go. At that time, six uncertain signs appear. Namely, there is no certainty of dwelling, as the mind-body wanders unimpeded, without knowing from where it comes, where it stays, or where it goes. There is no certainty of reliance, as one seeks refuge in stupas, temples, bridges, and the like, but has no power to stay there. There is no certainty of conduct, as apart from fleeting appearances, there is no certainty of what has been done or what is to be done. There is no certainty of food, as appearances of various good and bad foods of the six realms arise, but without offering, one has no power to partake, and if offered, one only partakes of the aroma. Therefore, during the seven-day ceremony, it is crucial for the performer to offer food with pure intention, repeatedly and without distraction. There is no certainty of friends, as sometimes there are only appearances, and there is no certainty of with whom to associate or not associate. There is no certainty of the consciousness-mind-body, as sometimes it is happy, sometimes it suffers, and is oppressed by sorrow, changing in an instant, and that body has no footprints or shadow. Thus, the six uncertain appearances appear and disappear in an instant, and most appearances are of fear, hunger, thirst, and fatigue, moving like a bird's feather carried by the wind. Because there is no stable dwelling, the wind of movement prevails, and the consciousness goes without autonomy, like blaming an untrained horse. The arrangement of the mind of enlightenment lacks the sun and moon within, and there is no sun and moon without, and in that bardo of light and darkness where the appearance of the five winds and lights is like the dawn, the tangible forms of wind-mind imprints are chased by the fear of flesh-eating demons, rakshasas, and predators, and are chased by rain, wind, storms, and snow, and wander within them, and relatives and those connected say "Come back" as if with affection and joy, but those all appear as flesh-eating demons and executioners.
Chinese
因恐惧和害怕而寻求庇护时，中阴的意识非常清晰，感觉粗重，这里没有去处的自由，这里没有停留的地方，这里没有可以相伴的朋友，甚至连身体的依靠都没有。看看那些没有修行佛法的人的苦乐吧！修行佛法并积累功德的人没有恐惧，无论去哪里都有食物和饮料，许多令人愉悦的朋友迎接，只有快乐和幸福的景象。那时，四大的自性会发出四种恐怖的声音：地大反常，发出山崩的声音；火大反常，发出森林燃烧的声音；水大反常，发出大海翻腾的声音；风大反常，发出劫末之风的声音。由于这些现象的威力，会产生极大的恐惧和害怕，因此寻求庇护和依靠。以前所造的杀生等重大恶业，在中阴也会显现出同样的形象，追赶、压迫和殴打等。看来积累的功德会带来庇护。此外，还会显现出三种毒的自性，即三种可怕的悬崖：灰白色、鲜红色、漆黑色的深渊，非常巨大，令人产生即将坠落的恐惧。这样，在第一个七天里，由于前世的习气浓厚而清晰，所以迅速进行善事七祭等非常重要。而且，如果七祭的仪式清净，观想清晰且不散乱，那么就会感到快乐，意识清晰，想要停留，觉性会自然而然地到来。如果心散乱，仪式不清净，意识就会混乱，不知所措，被恐惧驱使，不由自主地离去。在七祭中，分割亡者之物无益，重要的是断除贪执。由于名相的意识非常殊胜，所以这是书写名牌的原因。为了对治愚痴，需要向风中撒土，这是以愚痴的智慧之火焚烧的缘起，所以用炒过的沙子摩擦。像这样，如果慈悲的上师为了具有誓言的弟子，使这种甚深的七祭仪式清净，禅定清晰，那么中阴的所依将是吉祥的，意识将是清晰的，因此是容易分配习气的所依。