Chinese
认识到之后，就以想要杀死对方的想法去杀人。当看到产生杀生想法的对象，如敌人、棍棒等时，在中有阶段也做了杀生的行为，时间长了，这种行为让心习惯了，就生起嗔恨心。以此为因，地狱中有的相貌就会转移过来，瞬间伪装出生，在地狱成熟而感受痛苦。金刚大乘的根本和支分衰损等，因为业力非常强烈，所以异熟果报也强烈，死后瞬间就去往地狱。即使在那个世界毁灭时，也会瞬间去往其他的地狱，没有中有阶段。这些是针对共同地狱的大部分情况而说的。因此，像这样无论出生在哪一道，各个生处之间的第七个，无论在哪一道出生，无论对什么习惯的对境显现，对它嗔恨的行为熏染，因嗔恨的力量，那个相续中断，由此取走所有显现的生处。意思是说，像这些道理一样，无论六道中的哪一道出生的中有阶段，由于之前习惯的业力，如果显现与此相应的行境，就会去那里。像这样的身体，因为嗔恨并且对业感到厌倦，因此，以此为因，中有的行境中断，未来的生处显现，并且取走之前没有取走的身体，这是由于对那个因贪执的力量。因此，中有和后有连接的原因就是那个时候的贪嗔。像这样，中有的十四法也是意的业。第四，以生处进入四法。意思是说，第三个的第四个，进入生处的法，对分类的法显示了四种数量。以知进入、住处和出生。意思是说，菩提萨埵进入胎中，也是以具有不观待的智慧的力量，既有神通，遮障也清净，所以在母亲的胎中，以知进入，在那里安住，并且向外出生，为了利益他人而出生。同样，进入、住处，不知出生。意思是说，圣者声闻和独觉，以自己的等持力舍弃粗大的烦恼，所以在胎中以知进入，虽然以知在那里安住，但是没有不观待的智慧。
English
Having recognized that, one goes to kill with the thought of wanting to kill the other. When seeing the object that generates the thought of killing, such as an enemy, a stick, etc., one also engages in the act of killing in the intermediate state, and over time, this action habituates the mind, and hatred arises. Because of this cause, the appearance of the intermediate state of hell will transfer over, instantly disguised and born, maturing in hell and experiencing suffering. The root and branches of the Great Vajra Vehicle being damaged, etc., because the karma is very strong, the result of maturation is also strong, and one goes to hell instantly after death. Even when that world is destroyed, one goes to another hell instantly, without an intermediate state. These are spoken in terms of most of the common hells. Therefore, like this, wherever one is born, the seventh between each place of birth, wherever one is born, whatever one is accustomed to, the object appears, the act of hatred is ingrained in it, and by the power of hatred, that continuum is interrupted, and thereby takes all the appearing place of birth. It means that, like these reasons, in whatever intermediate state one is born in the six realms, due to the karma one is accustomed to, if an object of practice corresponding to it appears, one will go there. With such a body, because of hatred and being weary of karma, therefore, because of this cause, the object of the intermediate state is interrupted, the future place of birth appears, and one takes the body that was not taken before, due to the power of attachment to that cause. Therefore, the cause that connects the intermediate state and the subsequent state is the attachment and hatred at that time. Like this, the fourteen dharmas of the intermediate state are also the karma of the mind. Fourth, with the four dharmas of entering the place of birth. It means that the fourth of the third, the dharma of entering the place of birth, shows four numbers for the dharma of classification. Entering, dwelling, and arising with knowledge. It means that a Bodhisattva entering the womb is also entering with self-mastery, with the power of having non-referential wisdom, having clairvoyance and clear obscurations, so in the mother's womb, one enters with knowledge, abides there, and is born outward, being born for the benefit of others. Similarly, entering, dwelling, not knowing arising. It means that the noble Hearers and Solitary Buddhas, abandoning coarse afflictions with their own samadhi, therefore enter the womb with knowledge, and although they abide there with knowledge, they do not have non-referential wisdom.
Chinese
由于没有智慧，在子宫中从月份圆满时所产生的意识，被烦恼再次生起所遮蔽，因此不知道再次投生。这些是关于自我的投生。然后，为了开始分析缘起并进入大乘。知道进入，不知道住处和出现。 意思是：天人转轮圣王和上层，是由于广泛实行清净的业，中间是由于根源清澈而知道进入。仅仅在子宫中停留时，由于被物质抓住，不知道停留，因此在不知道出现的情况下出生。不知道的情况下进入并出现。 意思是：众生，从普通的天人以下，由于意识被业障遮蔽和扰乱，不知道地住在子宫中，看到自己的住处后就去那里。不知道地住在那里。不知道地再次出生，依次来说，出生的差别各有不同。如果搅乱，就会有五遍、三二、安乐和各自不同的情况。 这些如《经部·智慧光明庄严经》中所说，这里没有列出。 执持和引导的近处。 意思是：种子执持中阴的识，并引导到那里，以及乾闼婆接近并住在那里，执持的方式也是：三处一致而生。生处、种子和业。如果没有三种过失的障碍，一切都会在子宫中成熟。意思是：没有业的障碍，父母和孩子福德相同，并积累了变成那样的业，生处没有缺陷，种子没有缺陷，如果一致，就会执持中阴的意识。生处的障碍也有俱生障碍和突发障碍两种。也就是子宫的形状像豆子和车，像海螺，像鼓或帘子或声音一样卷曲，像稗子一样充满，为了出现而像绵羊一样弯曲的地方，像鼓的边缘等等。还有，四大不调的疾病立即使其不适。种子的障碍的过失是：种子像诃子一样干燥，父母的种子一个出现，一个不出现，两个都不出现，先后出现，一个腐烂，两个都腐
English
Because of the absence of wisdom, the consciousness that arises in the womb from the fullness of the month is obscured by the re-arising of afflictions, and therefore one does not know rebirth. These are the births concerning the self. Then, in order to begin to analyze dependent origination and enter the Great Vehicle. Knowing to enter, not knowing the dwelling place and arising. It means: gods, humans, wheel-turning kings, and the upper levels, are because of extensively practicing pure actions, and in the middle, it is because the faculties are clear that they know to enter. Just staying in the womb, because of being grasped by matter, one does not know to stay, therefore one is born without knowing the arising. Entering and arising without knowing. It means: sentient beings, from ordinary gods and humans downwards, because consciousness is obscured and disturbed by karma, unknowingly dwell in the womb, and after seeing their own dwelling place, they go there. They unknowingly dwell there. They are reborn again without knowing, and in order, the differences in birth are each different. If disturbed, there will be five pervading, three-two, happiness, and each different situation. These are as stated in the Sutra of the Ornament of Wisdom Light, which are not listed here. The near place of holding and guiding. It means: the seed holds the intermediate state of consciousness and guides it there, and the Gandharva approaches and dwells there, and the way of holding is also: the three places are in harmony and birth occurs. Birth place, seed, and actions. If there are no three faults of obstacles, everything will mature in the womb. It means: there is no obstacle of karma, the parents and child have the same merit, and they have accumulated the karma to become like that, the birth place has no defects, the seed has no defects, and if they are in harmony, they will hold the intermediate consciousness. The obstacles of the birth place also have co-emergent obstacles and sudden obstacles. That is, the shape of the womb is like beans and a cart, like a conch shell, curled like a drum or curtain or sound, filled like barnyard millet, a place bent like a sheep for arising, like the edge of a drum, and so on. Also, diseases of the imbalance of the four elements immediately make it uncomfortable. The faults of the obstacles of the seed are: the seed is dry like a haritaki fruit, one of the parents' seeds appears and one does not, both do not appear, they appear earlier and later, one rots, both ro
Chinese
是也。 业障的过患是：父母双方没有积聚使有儿子的业，这两个有情没有积聚使有父母的业，父母积聚了使非此儿子之外的其他儿子到来的业，此有情积聚了与其它父母相遇的业，父母与中阴的福德衰损有大小，福德相同也没有积聚互相成为父母与儿子的业。 如果没有这些，如所说三处和合，如从彼业障中遣除般，那么，于胎中出生的有情们，将成为圆满究竟的出生。 又是，于一处生于一。 贪著强烈生之时。 最终执持之精液生。 之后如是二者中。 任何精液明点各一。 不被鬼食而得生。 说是这样的情况也是，生父与处母，于一者生起贪欲强烈贪著之时，大乐生起而行事的时机，从二者各自种子的精液滴落。 彼即融入于何处后。 何暖如乳凝结是。 说是那二者于生处混合，如煮牛奶的奶皮般凝结是第一周。 一切有情彼即入于彼。 中阴任何无自性者。 种子实物为何执持耶。 说是从一切具足的中间者进入胎中即是彼时。 那么，中阴的无实物之识，如何被种子粗重之物执持呢？ 提问后，为了以比喻之门清楚显示， 例如空行自在力。 地面设网捕鸟同。 任何无有贪著网执持。 说是，例如想要捕鸟的捕鸟人设置罗网而捕获一样。 无实体的识以贪著的力量执持。 为了使胎不腐烂而增长的精华，由中阴的识所作，因此变得越来越坚固。 一切有情之自在力故。 不腐烂物成熟增长是。 如是说。 彼等微动何方处。 彼入即是依处精华。 说是，种子微微动摇，处于动摇状态的自性中，中阴的识进入。
English
It is. The fault of karmic obstacles is: the two parents have not accumulated the karma to have a son, these two sentient beings have not accumulated the karma to have parents, the parents have accumulated the karma to have other sons besides this son, this sentient being has accumulated the karma to meet other parents, the parents and the bardo's merit and loss are large and small, and even if the merits are equal, they have not accumulated the karma to become parents and sons to each other. If there are none of these, and the three places are in harmony as described, as if repelling from that karmic obstacle, then the sentient beings born in the womb will become complete and ultimate births. Also, at one source, one to one. When strong attachment arises. The essence of ultimate grasping arises. Then, likewise, from both. Whichever essence, a single drop. Will arise without being eaten by demons. It is said that the situation is also that when strong desire and attachment arise from the father of origin and the mother of the place, great bliss arises and at the time of action, a drop of semen essence falls from each of the two seeds. That itself merges into wherever. Whichever warmth gathers like yogurt is. It is said that the two are mixed in the place of birth, and the coagulation like the skin of boiled milk is the first week. All sentient beings enter there. Whichever bardo has no essence. Why does the seed hold onto the substance? It is said that the intermediate one, complete with everything, enters the womb at that time. Then, how does the non-substantial consciousness of the intermediate hold onto the heavy substance of the seed? After asking, in order to clearly show through the door of metaphor, For example, the Dakini's power of desire. Like holding a net spread on the ground to catch birds. Whichever non-existent attachment holds the net. It is said that, for example, just as a bird catcher who wants to catch a bird sets up a net and catches it. The insubstantial consciousness holds on by the power of attachment. In order to make the womb not rot and grow, the essence is made by the consciousness of the intermediate state, so it becomes more and more solid. By the power of all sentient beings. The non-rotting substance matures and grows. It is said. Those moving slightly in whichever direction. That which enters is the essence of the support. It is said that the consciousness of the intermediate enters the nature of the seed, which is slightly moving and in a state of shaking.
Chinese
是知识的基础和种子的精华。一旦安住，就具备舍受。从那时起，它变成两种。这是说，业风三十八在三十八个星期内出现，身体也因此圆满，这里也说是骚动。在母亲的子宫里，刚安住的时候，感觉是舍受，这是第一。因此，在第二个星期，也体验到苦乐两种感觉。当六处生起的时候。这是说，在第八个星期，名为业风分别，六处生起九个门和孔。在什么时候清澈透明？什么时候变得非常坚固？这是说，在第一个星期，清澈透明的种子，名为业风普遍收集，吹向产生男女的母亲的左右肋部，使其稍微变硬。同样，聚集的时候，聚集的那个。这是说，在第二个星期，名为业风仓库，使其形状变圆。引导进入，它就坚固了。这是说，在第三个星期，名为业风饥渴，母亲所吃的食物的精华从孩子的脐带进入，使身体坚固。第五，哪五个由这些产生？这是说，在第四个星期，由四种产生五种肢体的根本，也是由业风正确收集而产生。唯一依靠的是缘起。那本身就是安住的精华。这是说，在唯一清净的地方，所依靠的两个种子本身就是阿赖耶识的处所。在那里，识进入，就是住在里面的意义和果的意义的精华。最后两个生起自在。这是说，在最后生起的两个种子上，行使自在的生起，业风都从那个种子本身产生。四界增长坚固聚集成熟执持。这是说，缘起四界，业风使其增长，地使其坚固，水使其聚集，火使其成熟，如果这些不平衡，就会像缺陷一样，意和身体不会成就。如果平衡，就会成就身体。肢体分别产生。这是说，如此生起