bardo

• 2009novice

  24 Apr 11, 23:54

  中阴申 = bardo?

  I read this article and just post here for sharing. Please take note that it says 编辑本段 meaning it can be edited like wikipedia.

  I bold some of the text which I find it interesting. In chinese and it's abit wall of text...

  http://baike.baidu.com/view/78864.htm#sub78864

  定义　　

  生�未闻佛法，然奉行�善，�善好施，为世间之大善人，百年之�，亦得瞬间投生天堂。生�作奸犯科，烧�掳掠，瞋��怨，强�豪夺，此等��之徒，命终直入地狱。至于贪念�者则堕鬼�。

  　　中阴�称「中蕴身��「中蕴有��亦称「中阴有��「中阴身�。�文「中阴��为「一情境结��与「�一情境展开�间之过渡时期。断气�甫亡谓「死有�，�世投胎（�转世）时曰「生有�。�《俱�论》��所载，死亡瞬间至�生出世之刹那（�投胎�入�胎内），其中间时段称「中有�。因仅�识存在，并无实质肉体，乃由�识作主宰，幻化而�，�父精�血孕育所�，故称�生身���身或化生身。此时，四大之���与死时相�，与贪瞋痴相关之�想伴�而�，风���水�地亦相继到�。

  善�未判的中阴身

  　　此�生身与《�严�》��佛�大身中之�生身大�相�。佛陀�得清净法身，故其�生身乃�愿所生，�其清净之愿力（至�方世界度众）而生。众生之�生身乃�识所�之身，形�元素为业力。彼已摆脱色身�缚，远较生�自在。�往生时，�魂甫脱离肉体，其舒适��言喻。此时神识往上飘浮，于己色身历历��。故人亡故�，会�连于棺�或病榻�，观看自己色身。此时善�尚在对判，业力未形�，故�其自由。因其�轻����，故觉知力为生�七�，且具他心通，�阅读他人之心识。此段时间长短�等，或七日��四日，乃至四��日。

  　　��云，中阴身速度犹胜光速，于一念顷��投生他方世界。在业力尚未形��，�神通自在，�心所欲至�往之处，�穿墙走�，纵山河大地亦�为所障。�具活动力，其移动方�则�决于过去之业力�习气。�过观想，希求之物立时现�。�衣得衣，�食得食，全系唯心所造。

  　　众生于生死迷茫，轮回六�之中，无论其为胎生��生抑或湿生�化生，皆由身����之善�业所感得。行善感�至善��为�感�至��，业果如是，�何人所主宰。业�因果之总和，因果相续�断，致有六�轮回。由此得知，众生之�生身为无明�业力�因果之综�，唯因暂时摆脱色法之�缚，故得此神通自在。身历此境，自�愿�色身之��。

  欲界中阴之形体

  　　欲界中阴，高约二尺，似五�六�之幼童，且诸根明利。纵生�为残障或痼疾，中阴身时，则完美无缺，故祭拜时，亡者必然知悉。人甫断气，�具天眼，多远皆�得�。故一上香，魂魄�至。若�如此，民间所谓牵亡魂（�引亡魂），�何由牵之？死�何以会�迷？此乃因神识为肉体牵制，而感痛苦��迷。中阴身近似脑部神�系统，若神识脱离色身，神�系统之作用全失。此际�无所谓「�迷�。�迷仅适用于生�。若断气，神识脱离色身，何人��探视�一目了然。如手术时�治，亡者于手术���知�在身�。神识飘浮于天花�上，俟�体�出，亦尾�而去。

  ��之方便中阴形体

  　　�悟��果或有修有�者，其中阴身系方便说，此乃欲救度中阴众生而示现，形貌为一壮年，身�高大。因智慧高超，身形圆满，绽放光明。��欲入胎时，光明照耀百�俱�之四大部洲，为智慧愿力身，��于凡夫之无明业力身。

  色界中阴之形体

  　　色界中阴身，完满如本有，具惭愧心，与衣俱生（一出生��有衣衫）。人出生时皆赤裸其身，天人出生，衣物已然具足，且视其�报大�，衣物优劣互异。中有身形质�微细，��类�能得�，须频率相�方�得�。有修得�清净之天眼者（如人间修得定功者），亦�得�天人，以其频率相�故。

  中阴身之饮食

  　　欲界中，有食�微细香气之众生，谓「乾闼婆�。�生身亦专食香味以滋养其身（因其有�识，故�须饮食）。�孙祭祖时焚香，�此用�。起乩�拜神皆焚香，�因鬼神乃触气而饱，香为其饮食。父�亡故�焚香祭祀，其所食�所供之饭，乃是食供��香之气味。焚香亦有等级区分，较无�报者食�香，纵好香现�，亦无�消�；�报深厚者食好香。若焚好香�感得善神食用，点�香多感得鬼�众生��。

  六�中阴之形色

  　　中阴身时常希求，觅其出世因缘，寻查�世当生之处，故�称「求生�，且因其为本有��，于次生之间暂时而起，故称为「起�，寿命短者仅刹那之间耳�欲界�色界众生方有中阴身。六�众生之中阴身��相�。�《大�积�》所载，地狱之中阴形貌丑陋，�如焦炭。畜生之中阴似烟，无固定形状，其生��无定性�无�志力或因愚痴，故感得此。饿鬼之中阴形色如水，视其�报而有清浊之别。人天之中阴形如金色。色界（天界）之中有其色鲜白，以其具禅定功夫，心�混浊，故通体�明。至于无色界之中阴身，�凡夫所能了解。例如佛入涅盘时，无色界众生亦哭泣，泪洒雨下，其中阴身系微细四大，�人间所能�。

  　　中阴身之有情，或有于神识脱离时，��自身为�手�脚，或为四脚，甚或多脚�无脚等情形。何以故？此因中阴现�时，视亡者所造之业，决定投生之处。此际虽未投胎，已��自身之�化。因�世由业所感，故其形��所到之处与本有之形貌相似。如欲投胎为虎，于中阴身时，���现自身有四�脚。简言之，断气�，中阴身脱离色身，其形状已大致固定。欲投胎至何�，其形貌已形�，自然�其共业�父�之因缘而去。

  　　中阴身业力强�速度快，具最疾之业通。其本具定力�神通力��志力�愿力��德力，然一旦决定投胎之处，此五力旋�消失。以其�念而走，起何念�投胎何处，故念念应注�自己起心动念。念清净之佛国土，�转生莲花内。生死关头最为紧�，�善缘则生善�；��缘则堕��。故阳世眷属，当设大供，供养三�，仗三�之�光以资神识，往生善�，或转读世尊所说�典��念佛�，仗佛力令亡者离诸��。

  中阴身之寿命

  　　中阴身之寿命，�七日为一周期，亦�中阴身�七日内皆有�能转世一次。故�七日需为亡者诵���七或拜��念佛，以增亡者之�，期令投生善处。若亡者善根深厚，或�藉念佛功德得度，往生��世界。然所谓七日一周期之寿命，亦为一概略数字，�必定如是。有断气�三�四日�转世，然亦��逾�月未投胎者。七七四��日�尚未投胎，倘未藉任何善根之力，则会沦为鬼�。民间有「牵亡魂�之习俗，若已亡故三年五载，��牵出亡魂，�表此人已�入鬼�。因中阴寿长至多四��日，于此期间未转世�化为鬼，�难超生。以其属�一�，既已形�固定生命形�，欲由此模�转�为�一模�，殊属�易。故应于亡故之四��日内，积����功德。然此为亡羊补牢之作法，若欲正本清�，实应于平日�早作准备，精勤�懈，行善布施。莫俟往生�由�孙代�，所得利益相去甚远。

  死往何处

  　　死亡并��味全盘��，乃为�一生命之肇始。人亡故�，�三�力�而去。

  　　1��业而去：�所造善�业中最�者投生。业�为一�造作，具因果之连�性。商有商业，工有工业，行善有善业，为�有�业，故�德云：「万般带�去，唯有业�身。�具真知��之智者，应�时行善�用功，求往生��。既知命终将�业而去，当于一切造作皆善加用心，因造作�形��人之业。

  　　2��念而去：���起心动念而去。举例言之：一人�日瞋�愤怒，此�怒之力�（念头）胜过其他，以瞋心将化作�，此人临命终�易堕地狱。若贪念�，执��孙�财产，临命终强者先牵，何�念头最强，�顺该念头去投胎。当知，修行�在修正自己的念头。若�识此，虽拜佛�礼��作早晚课，�未在修正念头上下手，念头始终于原地打转，未能宽�他人，�麻�事�被�缚，虽终日念佛，然闲���人长短，徒�形�，未掌�修行�旨。如实修行者�无诤，�但与众生无诤，其内在亦无抗拒。是以于起心动念应特加警惕。

  　　3��习气而去：习气�难断。�始，我人制造习气，日积月累，我人�为习气所控制。就物�学上而言，�为「惯性作用�。投胎时，多�平生最�之习气，相引至�类环境。若��念佛，积习日久，弥留之际，佛�自然脱�而出。

  　　生命若属断�，因果观念必�然无存。为�作歹�作奸犯科等乱象势将层出�穷，�果�堪设想。幸而生命有连续性，方��彼邪风。正因其为连续性，故应正视「死亡�问题，对临终至投胎之注�事项，应列为生命中�紧�之功课。�光大师曾云：「平日�念佛人，临终善�开示，大家助念，亦�往生。常念佛人，临终若被无知眷属，预为�身�衣，�问诸事与哭泣等，由此因缘，破�正念，�难往生。�足�临终处�至为紧�。��世间众生未谙此，往往�率行之，或沿袭旧习，妄自施为。如断气��进冰库，或仓促为亡者更衣等错误处�方�。

  中阴历程

  　　人于气�命终�，神识脱离色身，尚在�沈�惚之境，约三�四日，犹�知己身已亡。待�亲属为己设供祭拜，方觉察与亲�已�隔世。此时业力形�之烈风，骤然�起，中阴唯有任其摆布。强大光焰伴�雷电巨�，令中阴心胆俱裂。无数食人夜��野兽紧追��，凄厉哀���于耳，��狂风暴雨�山崩海啸，中阴惊惶失措，四处逃窜，�被追逼至深��测，象�自身累劫贪瞋痴之白�黑�红三座悬崖��。此情此景系亡者业力所感，生�行善，感得�境；生�为�，感得苦境。故生�所作所为，所�所虑，影�至剧。所现景象，象��世习性，暴风雨表贪欲，烈风表瞋�，黑暗表无明，喧扰表冲�之情绪与习性之结�。然究其实，乃无明所投射，其性本空。中阴既�血肉之躯，乃微薄四大和�之身，本质亦空，空何能�空？是以毋需�惧，当��正念。中阴因历诸苦，急欲觅色身栖止。此时，五方佛界交替放射耀眼�烂之�光�清净白光�黄光�红色�焰妙光�强烈绿光，奈因业力，中阴��惧��。六凡�之劣光亦�忽显现，天�之微白光，人�之浅黄光，阿修罗�之淡绿光，地狱�之黑烟，饿鬼�之淡红光，畜生�之浅�光，因其柔和暗淡，中阴业力应感何�，彼�之光�愈显而易�，�投生于彼，此�其�世父�行淫之光。

  　　于濒死体验中，è§�ä½›è§�仙者有之，è§�阎王鬼怪者亦ä¸�ä¹�其人，足è§�å�„人死å�Žæ‰€è‡³ä¹‹å¤„，é�žå�Œä¸€ä¸–界。库布勒．罗ä¸�认为：「濒死患者所体验者é�žæ­»å�Žä¸–界，乃是自生至死之移动过程。就物ç�†å­¦è€Œè¨€ï¼Œæ‰€è°““存在”，必以客观ã€�æ™®é��为原则，然就心ç�µä¸–界而言，存在毋须此二è¦�件，但凡由主体所创造者，乃是一ç§�主观之存在，故其所谓之“现实”，亦为主观之è§�解。濒死体验之现实性，乃体验者自行创造，是以其内容亦因人而异，自是ç�†æ‰€å½“然。ã€�

  　　科学家认为：「�设死�世界确实存在，则此世界��一�一��调之世界，而是与现实世界相�，充满多样性之世界。�是以中阴身所历之境，实为自己业力所感，��由此得�。

  　　中阴身之�二�一日，亡者于生�之记忆��鲜明，故为其�功德最能获益。此�业力形�，较难超度。�云，中阴身�七日皆需�历死亡时心境，安详而�者，�现安详心境，�之亦然。众多中阴身�集于男女交媾处，寻求有业缘之父�投胎，其中或有一中阴身�其所愿，余者则�望而死。然此死生，乃彼无明心中所现之生�相，�世俗之生死。

  　　因亟欲投胎，中阴身必择看似安全之处奔赴，然因迷惑，辄视善生处为�生处，视�生处为善生处，或闻迷人歌声�亲人呼唤，终被诱至三��。中阴身为业风�至父�交媾处，以宿世业缘，�生强烈执�。若喜爱�亲，对父亲欲�而代之，则转生为男众，�之，则转生为女众。或问：「试管婴儿未�父�交媾，何以投胎？�殊�知，精血和�，��牵引神识去投生。

  六�中阴行进方�

  　　中阴以其善�业力所致，�感�行进方�为上��下�或水平飘移。若生天界，中阴身头�上直飞。如生��往美国，中阴身会以平行方�，横�飞越高山大海，瞬间投生至美国。投胎至畜生，则如禽鸟，��直视。投胎至地狱，�与天界相�，为头�下，犹似潜水。

  投胎��所�景象

  　　若�天界宫殿，天神�天衣伎��迎，则转生天界；若�鸿��群，嬉游湖上，�生东胜神洲；若�雌雄牛马于湖边啮�，�生西牛贺洲；若�宫室辉煌，�生�赡部洲；若�湖边有树木�牲畜，�生北俱�洲；若投生人趣尊贵之家，则�豪宅�厦�美妙园林；若托生于下贱之家，则置身竹�丛生之处，耳闻��纷乱�逼之声；若�丰茂树林，�相对旋转之�轮，�投生阿修罗�；若�山石穴窟�深洞或鸟巢，投生于畜生�；若�寸��生之�漠�地中浅洞�朽�枯根等，则托生于饿鬼�；若闻悲凄歌声，身�由主被驱入�暗处，但�黑�白屋宇�列，中阴身感烈�焚烧，则投生热狱，若觉寒冰酷冷，则投生寒狱。

  　　�已述�，中阴身��心所欲，穿墙走�，念头所到，无所�至。唯佛之金刚座，��体之�宫无法穿过。�者为佛�悟之处，�者表�度轮回之入�，一旦投生，中阴身阶段�告结�。

  　　关于「夺胎�

  　　高僧大德有「夺胎�现象，其本具�报，���胎狱之苦。在孕�怀胎八��个月时，神识进入胎内，赶走原先之神识。例如：皇�怀孕，无�报者之神识虽投胎为太�，然此色身系暂时借用，若�一有�报者，此人�会夺走�者之神识。亦�二者之神识作一转�，如此，��者��必�胎狱之苦。�有�例，高僧大德修�至能知�世投胎何处时，便�以夺胎方�转世。人在�胎里，须承���痛苦，因高僧�报大，毋须�历胎狱之苦，�须将彼神识�代，��投胎。故高僧断气�数日，��马上出世，此谓之「夺胎�。简而言之，�亲自怀胎至婴儿出世，其间虽为�一色身，然神识�时有�化，未必为�一神识。自�祈求��加被，而得感应者�胜枚举，已怀孕者�妨多�诵《普门�》�《地��》等。

  上座部佛教如何看待中阴身概念

  　　根�上座部佛教巴利语三�，没有所谓的中阴身。

  　　在一世的死亡心 （cuti-citta）与下一世的结生心（patisandhi-citta）之间，没有任何心识刹那或中阴身这类的状�存在。如果一个人死�将投生天界，那么，在他今世的死亡心与天界的结生心之间没有任何心识刹那存在，也没有中阴身。死亡一�生之�，天界结生心立刻生起。�样地，如果一个人死�会下地狱，那么，在他今世的死亡心与地狱的结生心之间没有中阴身存在，他死�直接投生到地狱去。

  　　中阴身的观念通常是这样产生的：有些人死�投生在鬼�一段很短的时间，然��投生到人�，他们会以为他们在鬼�的那段生命是中阴身。事实上，鬼�的生命并�是中阴身。实际�生的过程是这样的：在今世的死亡心之�，鬼�的结生心生起；在鬼�的死亡心之�，�有人�的结生心生起。由于过去的�业，他们在鬼��了一段很短时间的苦。当那个�业的业力竭尽之�，因为�熟的善业，��生起人�的结生心。

  　　还未能�视生死轮回真相或缘起的人，会误解那段短暂的鬼�生命为中阴身。如果他们能以观智彻底地辨识缘起，这�误解就会消失。因此我建议你以自己的观智�辨识缘起。那时，中阴身的问题将会从你的心中消失

• Dawnfirstlight

  25 Apr 11, 22:12

  Interesting but I'm confused about the lights thingy. It seems that the 6 paths lights have the same colours as the Buddhas' land except that of different brightness.

  I will pm you later. Kindly look out.

• shanfan

  25 Apr 11, 22:15

  Originally posted by 2009novice:

  中阴申 = bardo?

  I read this article and just post here for sharing. Please take note that it says 编辑本段 meaning it can be edited like wikipedia.

  I bold some of the text which I find it interesting. In chinese and it's abit wall of text...

  http://baike.baidu.com/view/78864.htm#sub78864

  定义　　

  生�未闻佛法，然奉行�善，�善好施，为世间之大善人，百年之�，亦得瞬间投生天堂。生�作奸犯科，烧�掳掠，瞋��怨，强�豪夺，此等��之徒，命终直入地狱。至于贪念�者则堕鬼�。

  　　中阴�称「中蕴身��「中蕴有��亦称「中阴有��「中阴身�。�文「中阴��为「一情境结��与「�一情境展开�间之过渡时期。断气�甫亡谓「死有�，�世投胎（�转世）时曰「生有�。�《俱�论》��所载，死亡瞬间至�生出世之刹那（�投胎�入�胎内），其中间时段称「中有�。因仅�识存在，并无实质肉体，乃由�识作主宰，幻化而�，�父精�血孕育所�，故称�生身���身或化生身。此时，四大之���与死时相�，与贪瞋痴相关之�想伴�而�，风���水�地亦相继到�。

  善�未判的中阴身

  　　此�生身与《�严�》��佛�大身中之�生身大�相�。佛陀�得清净法身，故其�生身乃�愿所生，�其清净之愿力（至�方世界度众）而生。众生之�生身乃�识所�之身，形�元素为业力。彼已摆脱色身�缚，远较生�自在。�往生时，�魂甫脱离肉体，其舒适��言喻。此时神识往上飘浮，于己色身历历��。故人亡故�，会�连于棺�或病榻�，观看自己色身。此时善�尚在对判，业力未形�，故�其自由。因其�轻����，故觉知力为生�七�，且具他心通，�阅读他人之心识。此段时间长短�等，或七日��四日，乃至四��日。

  　　��云，中阴身速度犹胜光速，于一念顷��投生他方世界。在业力尚未形��，�神通自在，�心所欲至�往之处，�穿墙走�，纵山河大地亦�为所障。�具活动力，其移动方�则�决于过去之业力�习气。�过观想，希求之物立时现�。�衣得衣，�食得食，全系唯心所造。

  　　众生于生死迷茫，轮回六�之中，无论其为胎生��生抑或湿生�化生，皆由身����之善�业所感得。行善感�至善��为�感�至��，业果如是，�何人所主宰。业�因果之总和，因果相续�断，致有六�轮回。由此得知，众生之�生身为无明�业力�因果之综�，唯因暂时摆脱色法之�缚，故得此神通自在。身历此境，自�愿�色身之��。

  欲界中阴之形体

  　　欲界中阴，高约二尺，似五�六�之幼童，且诸根明利。纵生�为残障或痼疾，中阴身时，则完美无缺，故祭拜时，亡者必然知悉。人甫断气，�具天眼，多远皆�得�。故一上香，魂魄�至。若�如此，民间所谓牵亡魂（�引亡魂），�何由牵之？死�何以会�迷？此乃因神识为肉体牵制，而感痛苦��迷。中阴身近似脑部神�系统，若神识脱离色身，神�系统之作用全失。此际�无所谓「�迷�。�迷仅适用于生�。若断气，神识脱离色身，何人��探视�一目了然。如手术时�治，亡者于手术���知�在身�。神识飘浮于天花�上，俟�体�出，亦尾�而去。

  ��之方便中阴形体

  　　�悟��果或有修有�者，其中阴身系方便说，此乃欲救度中阴众生而示现，形貌为一壮年，身�高大。因智慧高超，身形圆满，绽放光明。��欲入胎时，光明照耀百�俱�之四大部洲，为智慧愿力身，��于凡夫之无明业力身。

  色界中阴之形体

  　　色界中阴身，完满如本有，具惭愧心，与衣俱生（一出生��有衣衫）。人出生时皆赤裸其身，天人出生，衣物已然具足，且视其�报大�，衣物优劣互异。中有身形质�微细，��类�能得�，须频率相�方�得�。有修得�清净之天眼者（如人间修得定功者），亦�得�天人，以其频率相�故。

  中阴身之饮食

  　　欲界中，有食�微细香气之众生，谓「乾闼婆�。�生身亦专食香味以滋养其身（因其有�识，故�须饮食）。�孙祭祖时焚香，�此用�。起乩�拜神皆焚香，�因鬼神乃触气而饱，香为其饮食。父�亡故�焚香祭祀，其所食�所供之饭，乃是食供��香之气味。焚香亦有等级区分，较无�报者食�香，纵好香现�，亦无�消�；�报深厚者食好香。若焚好香�感得善神食用，点�香多感得鬼�众生��。

  六�中阴之形色

  　　中阴身时常希求，觅其出世因缘，寻查�世当生之处，故�称「求生�，且因其为本有��，于次生之间暂时而起，故称为「起�，寿命短者仅刹那之间耳�欲界�色界众生方有中阴身。六�众生之中阴身��相�。�《大�积�》所载，地狱之中阴形貌丑陋，�如焦炭。畜生之中阴似烟，无固定形状，其生��无定性�无�志力或因愚痴，故感得此。饿鬼之中阴形色如水，视其�报而有清浊之别。人天之中阴形如金色。色界（天界）之中有其色鲜白，以其具禅定功夫，心�混浊，故通体�明。至于无色界之中阴身，�凡夫所能了解。例如佛入涅盘时，无色界众生亦哭泣，泪洒雨下，其中阴身系微细四大，�人间所能�。

  　　中阴身之有情，或有于神识脱离时，��自身为�手�脚，或为四脚，甚或多脚�无脚等情形。何以故？此因中阴现�时，视亡者所造之业，决定投生之处。此际虽未投胎，已��自身之�化。因�世由业所感，故其形��所到之处与本有之形貌相似。如欲投胎为虎，于中阴身时，���现自身有四�脚。简言之，断气�，中阴身脱离色身，其形状已大致固定。欲投胎至何�，其形貌已形�，自然�其共业�父�之因缘而去。

  　　中阴身业力强�速度快，具最疾之业通。其本具定力�神通力��志力�愿力��德力，然一旦决定投胎之处，此五力旋�消失。以其�念而走，起何念�投胎何处，故念念应注�自己起心动念。念清净之佛国土，�转生莲花内。生死关头最为紧�，�善缘则生善�；��缘则堕��。故阳世眷属，当设大供，供养三�，仗三�之�光以资神识，往生善�，或转读世尊所说�典��念佛�，仗佛力令亡者离诸��。

  中阴身之寿命

  　　中阴身之寿命，�七日为一周期，亦�中阴身�七日内皆有�能转世一次。故�七日需为亡者诵���七或拜��念佛，以增亡者之�，期令投生善处。若亡者善根深厚，或�藉念佛功德得度，往生��世界。然所谓七日一周期之寿命，亦为一概略数字，�必定如是。有断气�三�四日�转世，然亦��逾�月未投胎者。七七四��日�尚未投胎，倘未藉任何善根之力，则会沦为鬼�。民间有「牵亡魂�之习俗，若已亡故三年五载，��牵出亡魂，�表此人已�入鬼�。因中阴寿长至多四��日，于此期间未转世�化为鬼，�难超生。以其属�一�，既已形�固定生命形�，欲由此模�转�为�一模�，殊属�易。故应于亡故之四��日内，积����功德。然此为亡羊补牢之作法，若欲正本清�，实应于平日�早作准备，精勤�懈，行善布施。莫俟往生�由�孙代�，所得利益相去甚远。

  死往何处

  　　死亡并��味全盘��，乃为�一生命之肇始。人亡故�，�三�力�而去。

  　　1��业而去：�所造善�业中最�者投生。业�为一�造作，具因果之连�性。商有商业，工有工业，行善有善业，为�有�业，故�德云：「万般带�去，唯有业�身。�具真知��之智者，应�时行善�用功，求往生��。既知命终将�业而去，当于一切造作皆善加用心，因造作�形��人之业。

  　　2��念而去：���起心动念而去。举例言之：一人�日瞋�愤怒，此�怒之力�（念头）胜过其他，以瞋心将化作�，此人临命终�易堕地狱。若贪念�，执��孙�财产，临命终强者先牵，何�念头最强，�顺该念头去投胎。当知，修行�在修正自己的念头。若�识此，虽拜佛�礼��作早晚课，�未在修正念头上下手，念头始终于原地打转，未能宽�他人，�麻�事�被�缚，虽终日念佛，然闲���人长短，徒�形�，未掌�修行�旨。如实修行者�无诤，�但与众生无诤，其内在亦无抗拒。是以于起心动念应特加警惕。

  　　3��习气而去：习气�难断。�始，我人制造习气，日积月累，我人�为习气所控制。就物�学上而言，�为「惯性作用�。投胎时，多�平生最�之习气，相引至�类环境。若��念佛，积习日久，弥留之际，佛�自然脱�而出。

  　　生命若属断�，因果观念必�然无存。为�作歹�作奸犯科等乱象势将层出�穷，�果�堪设想。幸而生命有连续性，方��彼邪风。正因其为连续性，故应正视「死亡�问题，对临终至投胎之注�事项，应列为生命中�紧�之功课。�光大师曾云：「平日�念佛人，临终善�开示，大家助念，亦�往生。常念佛人，临终若被无知眷属，预为�身�衣，�问诸事与哭泣等，由此因缘，破�正念，�难往生。�足�临终处�至为紧�。��世间众生未谙此，往往�率行之，或沿袭旧习，妄自施为。如断气��进冰库，或仓促为亡者更衣等错误处�方�。

  中阴历程

  　　人于气�命终�，神识脱离色身，尚在�沈�惚之境，约三�四日，犹�知己身已亡。待�亲属为己设供祭拜，方觉察与亲�已�隔世。此时业力形�之烈风，骤然�起，中阴唯有任其摆布。强大光焰伴�雷电巨�，令中阴心胆俱裂。无数食人夜��野兽紧追��，凄厉哀���于耳，��狂风暴雨�山崩海啸，中阴惊惶失措，四处逃窜，�被追逼至深��测，象�自身累劫贪瞋痴之白�黑�红三座悬崖��。此情此景系亡者业力所感，生�行善，感得�境；生�为�，感得苦境。故生�所作所为，所�所虑，影�至剧。所现景象，象��世习性，暴风雨表贪欲，烈风表瞋�，黑暗表无明，喧扰表冲�之情绪与习性之结�。然究其实，乃无明所投射，其性本空。中阴既�血肉之躯，乃微薄四大和�之身，本质亦空，空何能�空？是以毋需�惧，当��正念。中阴因历诸苦，急欲觅色身栖止。此时，五方佛界交替放射耀眼�烂之�光�清净白光�黄光�红色�焰妙光�强烈绿光，奈因业力，中阴��惧��。六凡�之劣光亦�忽显现，天�之微白光，人�之浅黄光，阿修罗�之淡绿光，地狱�之黑烟，饿鬼�之淡红光，畜生�之浅�光，因其柔和暗淡，中阴业力应感何�，彼�之光�愈显而易�，�投生于彼，此�其�世父�行淫之光。

  　　于濒死体验中，è§�ä½›è§�仙者有之，è§�阎王鬼怪者亦ä¸�ä¹�其人，足è§�å�„人死å�Žæ‰€è‡³ä¹‹å¤„，é�žå�Œä¸€ä¸–界。库布勒．罗ä¸�认为：「濒死患者所体验者é�žæ­»å�Žä¸–界，乃是自生至死之移动过程。就物ç�†å­¦è€Œè¨€ï¼Œæ‰€è°““存在”，必以客观ã€�æ™®é��为原则，然就心ç�µä¸–界而言，存在毋须此二è¦�件，但凡由主体所创造者，乃是一ç§�主观之存在，故其所谓之“现实”，亦为主观之è§�解。濒死体验之现实性，乃体验者自行创造，是以其内容亦因人而异，自是ç�†æ‰€å½“然。ã€�

  　　科学家认为：「�设死�世界确实存在，则此世界��一�一��调之世界，而是与现实世界相�，充满多样性之世界。�是以中阴身所历之境，实为自己业力所感，��由此得�。

  　　中阴身之�二�一日，亡者于生�之记忆��鲜明，故为其�功德最能获益。此�业力形�，较难超度。�云，中阴身�七日皆需�历死亡时心境，安详而�者，�现安详心境，�之亦然。众多中阴身�集于男女交媾处，寻求有业缘之父�投胎，其中或有一中阴身�其所愿，余者则�望而死。然此死生，乃彼无明心中所现之生�相，�世俗之生死。

  　　因亟欲投胎，中阴身必择看似安全之处奔赴，然因迷惑，辄视善生处为�生处，视�生处为善生处，或闻迷人歌声�亲人呼唤，终被诱至三��。中阴身为业风�至父�交媾处，以宿世业缘，�生强烈执�。若喜爱�亲，对父亲欲�而代之，则转生为男众，�之，则转生为女众。或问：「试管婴儿未�父�交媾，何以投胎？�殊�知，精血和�，��牵引神识去投生。

  六�中阴行进方�

  　　中阴以其善�业力所致，�感�行进方�为上��下�或水平飘移。若生天界，中阴身头�上直飞。如生��往美国，中阴身会以平行方�，横�飞越高山大海，瞬间投生至美国。投胎至畜生，则如禽鸟，��直视。投胎至地狱，�与天界相�，为头�下，犹似潜水。

  投胎��所�景象

  　　若�天界宫殿，天神�天衣伎��迎，则转生天界；若�鸿��群，嬉游湖上，�生东胜神洲；若�雌雄牛马于湖边啮�，�生西牛贺洲；若�宫室辉煌，�生�赡部洲；若�湖边有树木�牲畜，�生北俱�洲；若投生人趣尊贵之家，则�豪宅�厦�美妙园林；若托生于下贱之家，则置身竹�丛生之处，耳闻��纷乱�逼之声；若�丰茂树林，�相对旋转之�轮，�投生阿修罗�；若�山石穴窟�深洞或鸟巢，投生于畜生�；若�寸��生之�漠�地中浅洞�朽�枯根等，则托生于饿鬼�；若闻悲凄歌声，身�由主被驱入�暗处，但�黑�白屋宇�列，中阴身感烈�焚烧，则投生热狱，若觉寒冰酷冷，则投生寒狱。

  　　�已述�，中阴身��心所欲，穿墙走�，念头所到，无所�至。唯佛之金刚座，��体之�宫无法穿过。�者为佛�悟之处，�者表�度轮回之入�，一旦投生，中阴身阶段�告结�。

  　　关于「夺胎�

  　　高僧大德有「夺胎�现象，其本具�报，���胎狱之苦。在孕�怀胎八��个月时，神识进入胎内，赶走原先之神识。例如：皇�怀孕，无�报者之神识虽投胎为太�，然此色身系暂时借用，若�一有�报者，此人�会夺走�者之神识。亦�二者之神识作一转�，如此，��者��必�胎狱之苦。�有�例，高僧大德修�至能知�世投胎何处时，便�以夺胎方�转世。人在�胎里，须承���痛苦，因高僧�报大，毋须�历胎狱之苦，�须将彼神识�代，��投胎。故高僧断气�数日，��马上出世，此谓之「夺胎�。简而言之，�亲自怀胎至婴儿出世，其间虽为�一色身，然神识�时有�化，未必为�一神识。自�祈求��加被，而得感应者�胜枚举，已怀孕者�妨多�诵《普门�》�《地��》等。

  上座部佛教如何看待中阴身概念

  　　根�上座部佛教巴利语三�，没有所谓的中阴身。

  　　在一世的死亡心（cuti-citta）与下一世的结生心（patisandhi-citta）之间，没有任何心识刹那或中阴身这类的状�存在。如果一个人死�将投生天界，那么，在他今世的死亡心与天界的结生心之间没有任何心识刹那存在，也没有中阴身。死亡一�生之�，天界结生心立刻生起。�样地，如果一个人死�会下地狱，那么，在他今世的死亡心与地狱的结生心之间没有中阴身存在，他死�直接投生到地狱去。

  　　中阴身的观念通常是这样产生的：有些人死�投生在鬼�一段很短的时间，然��投生到人�，他们会以为他们在鬼�的那段生命是中阴身。事实上，鬼�的生命并�是中阴身。实际�生的过程是这样的：在今世的死亡心之�，鬼�的结生心生起；在鬼�的死亡心之�，�有人�的结生心生起。由于过去的�业，他们在鬼��了一段很短时间的苦。当那个�业的业力竭尽之�，因为�熟的善业，��生起人�的结生心。

  　　还未能�视生死轮回真相或缘起的人，会误解那段短暂的鬼�生命为中阴身。如果他们能以观智彻底地辨识缘起，这�误解就会消失。因此我建议你以自己的观智�辨识缘起。那时，中阴身的问题将会从你的心中消失

  Any English text to read on this?

• 2009novice

  25 Apr 11, 23:19

  Originally posted by Dawnfirstlight:

  Interesting but I'm confused about the lights thingy. It seems that the 6 paths lights have the same colours as the Buddhas' land except that of different brightness.

  I will pm you later. Kindly look out.

  
  Oh ok noted...

• 2009novice

  25 Apr 11, 23:21

  Originally posted by shanfan:

  Any English text to read on this?

  
  Sorry currently don't have...

• shanfan

  25 Apr 11, 23:30

  Originally posted by 2009novice:

  
  Sorry currently don't have...

  
  too bad.    Does all different types of buddhism share same theory on bardo?

• 2009novice

  25 Apr 11, 23:39

  Originally posted by shanfan:

  
  too bad.    Does all different types of buddhism share same theory on bardo?

  
  Should have differences I think.. What I know in Tibetan buddhism is that if the 中阴申 could not or did not follow the buddha' light, the next phenonemon will appear are several wrathful and peaceful deities. Over 40 I think... If the 中阴申 is still oblivious, the next phenonemon will be the 6 realms appearing. This 中阴申 will fall into one of the realm depending on his/her karma...

  Good night

• shanfan

  25 Apr 11, 23:42

  Originally posted by 2009novice:

  
  Should have differences I think.. What I know in Tibetan buddhism is that if the 中阴申 could not or did not follow the buddha' light, the next phenonemon will appear are several wrathful and peaceful deities. Over 40 I think... If the 中阴申 is still oblivious, the next phenonemon will be the 6 realms appearing. This 中阴申 will fall into one of the realm depending on his/her karma...

  Good night

  
  I am interested to know more about this bardo.    But bardo like the types of buddism differs.    Confusing.    Confusion can lead to no converts to buddhism.

• Rooney9

  25 Apr 11, 23:45

  Originally posted by shanfan:

  
  I am interested to know more about this bardo.    But bardo like the types of buddism differs.    Confusing.    Confusion can lead to no converts to buddhism.

  is your previous nick cute dolphin? I knew its you

• shanfan

  25 Apr 11, 23:50

  Originally posted by Rooney9:

  is your previous nick cute dolphin? I knew its you

  
  I am not Cute Dolphine, Stardust, Tiramisu Cake, Taiyaki and many of his clone nicks.    His latest is Almond Cookies

• Rooney9

  25 Apr 11, 23:52

  Originally posted by shanfan:

  
  I am not Cute Dolphine, Stardust, Tiramisu Cake, Taiyaki and many of his clone nicks.    His latest is Almond Cookies

  haha I know his latest nick is Almond Cookie

• shanfan

  25 Apr 11, 23:55

  Originally posted by Rooney9:

  haha I know his latest nick is Almond Cookie

  
  Ha ha ah, he can never be successful to deceive sgf forumers.

• Almond Cookies

  26 Apr 11, 10:10

  I never decieve anyone and I did not create any accounts after creating this nickname.

• sinweiy

  26 Apr 11, 10:58

  keep it up. :)

• Weychin

  26 Apr 11, 20:21

  Originally posted by Almond Cookies:

  I never decieve anyone and I did not create any accounts after creating this nickname.

  Yes,do not create new personalities anymore, this way you can start to be accountable for yourself, slowly clearing your bad karma. The less persona you take up, the sooner your confusion will clear.  Create your own circle of Buddhist friends or join a Buddhist community,whom will provide the rapport you need at the moment.

• Almond Cookies

  26 Apr 11, 21:04

  Originally posted by Weychin:

  Yes,do not create new personalities anymore, this way you can start to be accountable for yourself, slowly clearing your bad karma. The less persona you take up, the sooner your confusion will clear.  Create your own circle of Buddhist friends or join a Buddhist community,whom will provide the rapport you need at the moment.

  
  I don't think the confusion is bad karma.

  Since I got involved in christianity for a long time first then buddhism, then confusion arises because I study deeply into bible and buddhism later on.

  I was involved in church for many years.

  Anyone who get involved in one religion first then another later on have a high chance of getting confused since different religions teaches different thing.

   

• Rooney9

  26 Apr 11, 23:23

  Originally posted by Almond Cookies:

  
  I don't think the confusion is bad karma.

  Since I got involved in christianity for a long time first then buddhism, then confusion arises because I study deeply into bible and buddhism later on.

  I was involved in church for many years.

  Anyone who get involved in one religion first then another later on have a high chance of getting confused since different religions teaches different thing.

   

  you still do not see the fallacy of a god. if u think you have affinity with christianity, please go to christianity instead.

• realization

  26 Apr 11, 23:32

  Originally posted by Rooney9:

  you still do not see the fallacy of a god. if u think you have affinity with christianity, please go to christianity instead.

  Even if he is at present unable to see the fallacy of a god, he is at least not averse to learning more about Buddhism.  I see it as his strength, to be able to openly admit his confusion and ask for advice and opinions about it.

  He even chants every day lately.

  I would choose to encourage, rather than put him down. 

• Rooney9

  27 Apr 11, 01:25

  Originally posted by realization:

  Even if he is at present unable to see the fallacy of a god, he is at least not averse to learning more about Buddhism.  I see it as his strength, to be able to openly admit his confusion and ask for advice and opinions about it.

  He even chants every day lately.

  I would choose to encourage, rather than put him down. 

  no what I meant was if he finds happiness in christianity or whichever religion, as he found buddhism a bit confusing and difficult.

• realization

  27 Apr 11, 08:22

  Originally posted by Rooney9:

  no what I meant was if he finds happiness in christianity or whichever religion, as he found buddhism a bit confusing and difficult.

  Oh I see... sorry, I misread.  I saw "if u think you have affinity with christianity, please go to christianity instead" and must have sucked in my breath.  Lol.

  I suppose, yes, in the short term he may find some semblance of peace and comfort in going back to a religion he has been familiar with.  But I suppose, as students of Buddhism, we also know that such relief will not last into the long-term - 'long term' as in spanning many future lifetimes. 

  So I guess for his own good, it would be great if he can take a more serious look at what Buddhism has to say and teach about the nature of reality.  Flip-flopping back and forth between two different sets of teachings must be tiring for him too. 

• Amitayus48

  27 Apr 11, 09:27

  Originally posted by realization:

  Even if he is at present unable to see the fallacy of a god, he is at least not averse to learning more about Buddhism.  I see it as his strength, to be able to openly admit his confusion and ask for advice and opinions about it.

  He even chants every day lately.

  I would choose to encourage, rather than put him down. 

  
  To benefit from Buddhism, he has to let go all he has learned from Christianity, otherwise, he would have two mindset that is detrimental to his personal well beings. Buddhism is proven record in attainment. Below is an example of attainment happened several years back in Singapore.
  http://www.amtfweb.org/jingtu-study/wanshen5.htm

  As for bardo, it is basically about æ„�生身与《å�Žä¸¥ç»�》æ��å�Šä½›å��大身中之æ„�生身大ä¸�相å�Œã€‚佛陀è¯�得清净法身，故其æ„�生身乃éš�愿所生，éš�其清净之愿力（至å��方世界度众）而生。众生之æ„�生身乃æ„�识所æˆ�之身，形æˆ�元素为业力。彼已摆脱色身æ�Ÿç¼šï¼Œè¿œè¾ƒç”Ÿå‰�自在。

  æ„�生身 - if handled conducively with the assistance from external source such as during the pragnancy state, ç®€è€Œè¨€ä¹‹ï¼Œæ¯�亲自怀胎至婴儿出世，其间虽为å�Œä¸€è‰²èº«ï¼Œç„¶ç¥žè¯†å�´æ—¶æœ‰å�˜åŒ–，未必为å�Œä¸€ç¥žè¯†ã€‚自æ�¥ç¥ˆæ±‚è�©è�¨åŠ è¢«ï¼Œè€Œå¾—感应者ä¸�胜枚举，已怀孕者ä¸�妨多æŒ�诵《普门å“�》ã€�《地è—�ç»�》等。 Or immeditately upon death or when the dead is still lingering around after death for a prolonged period of time like those committing suicide or daily cultivation of your present bardo state as that of 《å�Žä¸¥ç»�》- éš�愿所生, 至å��方世界度众而生。For instance, if you help those that are not into Buddhism to understand, appreciate and learn buddhism so as to liberate in this short lifespan is more or less under this term, but you ought to be skilfull and 清净, 三轮体空. There is more merits than demerits in dialogue, sharing, engagement and discussion etc in Buddhism. Amituofo

• Almond Cookies

  27 Apr 11, 10:07

  Thanks realisation for speaking for me.

   

• Wiser

  27 Apr 11, 13:23

  It's good that you want to learn more about Buddhism. 

  It shows that you are graduating from Kindgarten to High School in your spiritual journey when you want to dig deeper in the truth of Universe.

  No harm to still believe in God/Gods.  I still do .  I still clasp my palms to the Taoist Gods and Hindu Gods .  I also like the peaceful ambience in a church and the piano playing of hymths.

• sinweiy

  27 Apr 11, 14:10

  respect can. but better don't worship too deeply. as some may be spirits pretending to be gods and want people to worship them. (can refer to the type of ghosts i posted before)

  http://buddhism.sgforums.com/forums/1728/topics/158739

  (and those just converted and who already have an altar of gods, and need to add Buddha statue, the Buddha still need to be place a step higher. )

• Wiser

  27 Apr 11, 14:33

  Originally posted by sinweiy:

  respect can. but better don't worship too deeply. as some may be spirits pretending to be gods and want people to worship them. (can refer to the type of ghosts i posted before)

  http://buddhism.sgforums.com/forums/1728/topics/158739

  (and those just converted and who already have an altar of gods, and need to add Buddha statue, the Buddha still need to be place a step higher. )

  That depend on what type of temple you visit.   If you go to the established and organised and famous temples like the Waterloo Guan Yin temple, the Gods are ancient and can be older than you.  For most Hindu Temple, they have priests to manage the temples. They are quite strict and are more organised than most Chinese Temples. (taoists)

  I think a proper Mahayana/ Theravanda Buddhist altar is very simple. It is more complicated for a Tibetan Altar.  

  There are protectors beside Buddha.and the number should be odd , for eg, 3, 6, 9 statues on one level.  Some Tibetan altar has up to 3 levels to 5 levels.

  For Taoist altar, most make the horrible mistake of putting their ancestor's tablets with the Gods together.