English
Third is the aspect of virtuous actions and the aspect of sinful actions, which are also related to views. The former, in the bardo, when seeing five terrifying sights, etc., will generate thoughts of residing on the top floor of tall buildings and on thrones in immeasurable palaces, thus entering with a mind desiring happiness. The latter, when seeing unpleasant places, will see terrifying roots, old houses, crumbling walls, desolate mountains and forests, and dangerous rocks, thus entering those places that are considered shelters. At that time, the dakinis, with desirous minds, will grasp (the bardo being) like grasping a heart in an earthen hole, like grasping a honeycomb, therefore this is the untamed teaching. Furthermore, starting from the seed of the place of birth, entering without three obstacles. The first is the oppression of having five diseases: two full, ugly shape, excessive growth, dripping, unable to sit, two rough, and coming. The second is the imbalance of before and after. The third is the unequal distribution of merit, even if equal, it is not accumulating the causes of meeting. Reversing these are the qualities, having these one can enter (good) places. The duration of staying there is approximately eight months and twenty-one days. When staying, the male's right side combines with (the mother's), the female's left side faces back, looking forward. These are the differences of attachment and aversion karma. At the end, rebirth will be explained, happiness and suffering are the differences of karma. That's all. The qualities of conditions are: having the taking, the basis, and the definite elements, like ashes, oil, and rotten meat, it is a definite change that will not change. Just like the two seeds have all four elements. Its qualities are: water gathers like ashes, unchanging like oil, fire burns unchanging like rotten meat, wind makes it manifest and accomplish, like the swastika. Therefore, not being dominated by the aforementioned four conditions but maturing, is a condition. Three thousand eight hundred and seventy winds are considered to be jointly acting conditions. Although each of these has balanced winds of the four elements, they cannot be accomplished because they act separately in the number of days, and they are named because they mature together with the aggregates, because they are friends, therefore they are conditions. For it, there is throwing, completion, manifestation of accomplishment, and as the cause of elements, the names and numbers change according to the circumstances. So,
Chinese
在此主要阐述了从子宫中出生的方式。有人认为，其余三种出生方式并非慈悲的对象，因此在取舍方面存在逻辑上的矛盾。虽然存在四种出生方式和六道众生，但实际上，在子宫中净化物质是自主的，因为它是出生的地点。此外，由于中阴身主要是福德之身，因此被视为首要的。因此，主要阐述子宫出生并非意味着舍弃其余三种出生方式，所以不存在矛盾。为了阐述其详细过程，有偈颂说：业风最初凝如酪，总集母之肋间出，稍许坚硬即形成。 意思是，在母亲的子宫中，众生在第一个七天内，业风会聚集在一起，使两个种子结合，最初的状态类似于米粥的汁液或凝结的酸奶。在第二个七天内，业风使其变得粘稠，类似于浓稠的酸奶或凝固的黄油。它从母亲的左右肋间分别产生男性和女性。 在第三个七天里，有偈颂说：名为宝藏令其圆。 意思是，产生名为“宝藏”的业风，使其变得坚硬而有光泽，类似于铁锥或蚂蚁。它像一个用来捣药的短而小的杵，因此被称为圆形。 在第四个七天里，有偈颂说：分辨坚硬如泪滴。 意思是，产生名为“完全分辨”的业风，使最初的状态变得坚硬，称为硬化。形状像纺锤或泪滴。 在第五个七天里，有偈颂说：肢节聚集生肢干，五根之根因此生。 意思是，产生名为“完全聚集”的业风，将硬化状态分解，从而产生双腿、双臂和头部这五个肢干的根源。这就像雨水使树木的枝叶生长一样。 在第六个七天里，有偈颂说：食物残余五者生。 意思是，产生名为“广大”或“食物”的业风，使膝盖、脚踝、肘部和手腕这四个先前未显现的肢体显现出来。 在第七个七天里，有偈颂说：回旋之风令五者圆满。 意思是，产生名为“回旋”的业风，产生四个踝骨，使五个肢体得以圆满。 在第八个七天里，有偈颂说：回转之风令支分圆满。意思是，产生名为“回转”的业风，使手指
English
Here, the birth from the womb is mainly explained. Some might think that the other three types of birth are not objects of compassion, so there is a logical contradiction in terms of acceptance and rejection. Although there are four types of birth and six realms of beings, in reality, purifying matter in the womb is autonomous because it is the place of birth. Moreover, since the intermediate state (bardo) is mainly a body of merit, it is considered primary. Therefore, mainly explaining birth from the womb does not mean abandoning the other three types of birth, so there is no contradiction. To explain its detailed process, there is a verse that says: The first karma wind congeals like yogurt, emerging from the mother's ribs, becoming slightly solid. This means that in the mother's womb, in the first week, the karma wind gathers together, causing the two seeds to combine, and the initial state is similar to the juice of rice porridge or curdled yogurt. In the second week, the karma wind makes it viscous, similar to thick yogurt or solidified butter. It produces male and female separately from the mother's left and right ribs. In the third week, there is a verse that says: Called treasure, it makes it round. This means that the karma wind called "treasure" arises, making it hard and shiny, like an iron awl or an ant. It is like a short and small pestle used for grinding medicine, so it is called round. In the fourth week, there is a verse that says: Differentiating, hard like a teardrop. This means that the karma wind called "complete differentiation" arises, making the initial state hard, called hardening. The shape is like a spindle or a teardrop. In the fifth week, there is a verse that says: Gathering limbs, the root of the five limbs arises. This means that the karma wind called "complete gathering" arises, breaking down the hardened state, thereby producing the roots of the five limbs: two legs, two arms, and the head. This is like rain causing the branches and leaves of trees to grow. In the sixth week, there is a verse that says: The remaining five of food arise. This means that the karma wind called "vast" or "food" arises, causing the four previously unmanifested limbs—knees, ankles, elbows, and wrists—to appear. In the seventh week, there is a verse that says: The revolving wind completes the five. This means that the karma wind called "revolving" arises, producing the four ankle bones, making the five limbs complete. In the eighth week, there is a verse that says: The turning wind completes the branches. It means that the karma wind called "turning" arises, making the fingers
Chinese
它使二十个产生。第九个星期，通过区分，有九个孔。意思是，业之风区分开口，产生五个感官的七个孔和排泄物的通道，即九个孔。第十个星期，通过使坚固的完全关闭，变得坚硬，像一个气球。意思是，那时，业之风使之坚固，稍微变得坚固，并且被称为“完全关闭”的风充满整个身体，像一个气球一样膨胀。第十一个星期，金刚孔清洁，从口中显现，血液、脓液和水流出，感官被逆转。意思是，那时，被称为“业之金刚”的风在上下各个方向流动，身体的孔像猫眼石一样打开。这使母亲感到高兴或不高兴。在行为方面，它也具有相同的性质。它也产生腿和胳膊。它增加子宫中的女性孔，从口中流出血液、脓液和水，感官被它逆转并平静下来。第十二个星期，通过圆形的特殊性，内脏产生。意思是，那时，圆形风的特殊性产生了左右两侧肋骨之间的内脏的大肠和小肠。附带产生毛发和血管的知识。具备骨骼的连接和疾病。意思是，那时，另一种产生毛发和血管知识的风附带产生。它使关节的肢体，三百六十种疾病和四百零一种疾病存在于身体中。第十三个星期，通过产生饥渴，它产生意识。母亲吃的东西被脐带吸收并有益。意思是，那时，被称为“使饥渴”的业之风使胎儿的身体变得虚弱，并产生饥饿和口渴的意识。因此，母亲所吃所喝的一切都从身体内部和脐带的中心吸收并有益，这是存在的因素。第十四个星期，通过线的特殊性，被血管覆盖。意思是，那时，被称为“线之门”的风产生了九百或一千根血管，它们在前后左右交叉覆盖。第十五个星期，通过二十个莲花，血管产生。意思是，那时，风
English
It causes twenty to arise. In the ninth week, by distinguishing, there are nine holes. That is, the wind of karma distinguishes the openings, producing the seven holes of the five senses and the path of excrement, that is, nine holes. In the tenth week, by making the solid completely closed, it becomes solid and like a balloon. That is, at that time, the wind of karma makes it solid, making it slightly solid, and the wind called "completely closed" fills the entire body, expanding like a balloon. In the eleventh week, the vajra holes are cleansed, appearing from the mouth, blood, pus, and water flow out, and the senses are reversed. That is, at that time, the wind called "vajra of karma" travels in all directions, above and below, and opens the holes of the body like cat's-eye gems. This makes the mother happy or unhappy. In terms of behavior, it also has the same nature. It also produces legs and arms. It increases the female holes in the womb, and blood, pus, and water flow from the mouth, and the senses are reversed by it and become calm. In the twelfth week, through the specialty of roundness, the internal organs arise. That is, at that time, the specialty of the round wind produces the large and small intestines of the internal organs between the ribs on the left and right sides. Incidentally, the work of knowing hair and blood vessels arises. It is endowed with bone joints and diseases. That is, at that time, another wind that knows hair and blood vessels arises incidentally. It causes the limbs of the joints, three hundred and sixty diseases, and four hundred and one diseases to exist in the body. In the thirteenth week, by causing hunger and thirst, it generates that mind. What the mother eats is held in the navel and benefits. That is, at that time, the wind of karma called "causing hunger and thirst" weakens the body of the fetus and generates the consciousness of hunger and thirst. Therefore, whatever the mother eats and drinks is absorbed and benefits from inside the body and the center of the navel, which is the cause of existence. In the fourteenth week, through the specialty of threads, it is covered with blood vessels. That is, at that time, the wind called "door of threads" produces nine hundred or a thousand blood vessels, which are covered crosswise in the front, back, left, and right. In the fifteenth week, through twenty lotuses, blood vessels arise. That is, at that time, the wind
Chinese
莲花所生的脉，前后左右各五个，总共二十个。饮食的希望从这里存在，并对身体有益。因此，四个方向各有五个。如是说。这二十个脉，每一个又有四十个。每一个又有一百个。一个也有一百个。分支一个方向有两万个。所谓五个五个的二十个脉，四十个脉又分为一百个一百个，所以有两千个。每一个又有分支一千个，每一个又扩展为十个十个，所以有一万个。总之，一个方向的两千个脉，加上两万个，总共是八万个。脉的名称是：前后名为“帕嘎”、“托布”。所谓前面的两万个脉名为“帕嘎”。后面的两万个脉名为“托布”。左右名为“具力”、“稳固”。所谓右边的两万个脉是具有力量的。左边的两万个脉名为“稳固”，因此身体的四个部分各有不同的能力产生。这些分支从一到七，之间与毛孔相连。所谓这八万个脉，每一个又变成七个分支，所以与毛孔相连的是八万个乘以七。脉的颜色是：颜色具有白色、红色、黄色、蓝色。所谓这些脉的颜色具有五种或多种颜色。在第十六个星期，打开甘露、感官、心和无心。所谓那时，名为业风甘露。打开心和食道的孔，以及感官的孔，使气息流通无阻，并且饮食也能对身体有益，积聚的地方存在，这些风能使善恶业的成熟等完全圆满，所以气息流通和感官也圆满。如是说。在第十七个星期，进行排泄、给予和中间。所谓那时，中间的风进行排泄和给予，例如用油擦拭镜子上的污垢和灰尘一样。通过这种风的力量，感官变得清澈明亮。在第十八个星期，稳固变化感官，具有力量。所谓那时，风是无垢的，或者变得更加稳固。例如太阳和月亮被云覆盖，风吹散云层而变得明亮一样。这种风使感官成熟并变得明亮。在第十九个星期