Chinese
无论在何处受生，都具有不阻碍行进的意愿。因为无碍者的行境，不是现在具有物质阻碍的众生的行境。没有远近和快慢，也不像是通过目标而行进。第二，从“在何处”到“被其阻碍”之间所显示的是：中阴身在子宫和卵中产生，如何看见并受生呢？有些众生在中阴中停留时，由于对所欲之境的贪恋和执着的力量，会看见与自己的业和福德相符的种姓的众生，即那些将成为自己父母的众生交合行淫。在那时，处于中阴状态的众生也会生起贪恋，遍布并盘旋在该处。中阴身围绕并安住于该处，不舍弃对交合之相的思索和观察，以意念执持，不间断地执着。因此，由于这个原因，我也会自然而然地生起对父母的贪恋和执着。由于贪恋的支配，众生也会因为没有看见真相而迷惑，我也将颠倒地看见那里成为自己行淫的境地。如果转生为女，则贪恋父亲；如果转生为男，则贪恋母亲，即使实际上并非如此。例如，就像魔术师变幻出的男人和美女相遇一样，我也会产生看见自己行淫的错觉。在父母二人的子宫中，种子结合之处，中阴身会显现出众生出生的处所。从父亲那里产生种子，所以称为“生”；安住在母亲的腹中或子宫中，所以称为“住”。如果自己转生为女，并取受安住的部分，那么就会对种子的来源，即父亲的种子和相产生贪恋。如果相反，转生为男，并取受出生的部分，那么也会对种子的处所，即母亲的种子和相产生贪恋。因此，如果转生为女，就会生起想要离开母亲的心。
English
Wherever one takes birth, one has the desire to possess that which does not obstruct movement. Because the realm of the unobstructed is not the realm of beings who currently possess material obstructions. There is no near or far, no fast or slow, nor is it like moving by aiming at a target. Secondly, from "In what place" to "Seized by its obstruction" is shown: How does the intermediate state arising in the womb and egg see and take birth? When some beings remain in the intermediate state, through the power of attachment and clinging to the desired object, they will see beings of the same kind whose karma and merit appear compatible, those who will become their parents engaging in intercourse. At that time, the sentient being abiding in that intermediate state also generates attachment, spreads and hovers in that place. The intermediate being circles and dwells in that place, without abandoning the thought and observation of the sign of intercourse, holding it in mind and clinging to it without interruption. Therefore, due to this cause, I also naturally arise and generate the thought of attachment and clinging to my parents. Due to the power of attachment, the sentient being is also deluded because he does not see the truth, and I will also see that place as the place where I engage in intercourse, seeing it in a reversed way. If one is born as a female, one is attached to the father; if one is born as a male, one is attached to the mother, even though it is not actually so. For example, just as a magician conjures up a man and a beautiful woman meeting, I will also have the illusion of seeing myself engaging in intercourse. In the womb of the two parents, where the seed unites, the intermediate state will manifest the place of birth for sentient beings. Because the seed comes from the father, it is called "arising"; because it dwells in the mother's womb or uterus, it is called "dwelling." If one is born as a female and takes the part of dwelling, then the desire to be attached to the source of the seed, the father's seed and sign, arises. If, conversely, one is born as a male and takes the part of arising, then the desire to be attached to the place of the seed, the mother's seed and sign, also arises. Therefore, if one is born as a female, the mind that desires to be separated from the mother arises.
Chinese
诶玛！即使会转生成为男性，但如果像之前那样生起想要脱离父亲的想法，那么就会只看到自己不适合或不想要的、想要脱离的形体或身体。这样，由于中阴身对男女或二者的特征产生贪恋，所以只会显现女性的特征或男性的特征，其他任何特征都不会显现。然而，这只是大多数情况，也有可能出现兼具二者的阴阳人。之后，中阴身看到贪恋之境的特征，由于对此贪恋而心生迷惑，中阴身的心依附于中阴身之身，生起嗔恨，如同不悦一般，对未来产生贪恋，二者的力量导致中阴身显现男女的相续中断，譬如蜜蜂被蜂房抓住一般，贪恋导致精血二者抓住中阴身的意识。其中，天人和高层人类的中阴身会从父母的头部进行观察，因此从头顶进入，与父亲的精液混合。中等者会从父母的面部进行观察，因此从父亲的口中进入，与精液混合。低等者会从父母的生殖器进行观察，因此从肛门进入，混合在一起。如此，无论哪个意识，都在精血二者的膨胀收缩中，被粗重的身体抓住，为了名色具足，而称为有情众生执取了有。第三，从“低劣众生”到“取身受苦”之间，讲述了堕入地狱的中阴身如何化生受生。如果有人问，堕入地狱的中阴身如何化生受生？无论谁，凡是堕入地狱的低劣众生，他们的中阴身，也就是七日之期，是因为前世受贪嗔的影响，杀害众生，断其性命，并且对此特别贪恋，习以为常，这种习气反复叠加，不断增强，所以，无论哪个处于地狱中阴身的罪人，即使身处其中，也会受贪欲和嗔恨的影响。
English
Ema! Even if one is to be born as a male, if, as before, the thought arises of wanting to separate from the father, then one will only see the form or body that one is not suited for or does not want, and wants to separate from. Thus, because the intermediate state being develops attachment to the characteristics of male or female, or both, only the characteristics of the female or the characteristics of the male will appear, and no other characteristics will appear. However, this is only in most cases, and it is also possible for hermaphrodites who possess both. Then, when the intermediate being sees the characteristics of the object of attachment, due to being deluded by attachment to it, the mind of the intermediate being clings to the body of the intermediate being, and hatred arises, as if displeased, and attachment to the future arises, and the power of the two causes the continuum of the intermediate state being's appearance as male or female to be interrupted, just as a bee is caught by a honeycomb, attachment causes the two seeds of sperm and blood to grasp the consciousness of the intermediate state being. Among these, the intermediate state beings of gods and higher humans observe from the heads of the parents, therefore they enter from the crown of the head and mix with the father's semen. The intermediate ones observe from the faces of the parents, therefore they enter from the father's mouth and mix with the semen. The lower ones observe from the genitals of the parents, therefore they enter through the anus and mix together. Thus, whichever consciousness it is, in the expansion and contraction of the two seeds of sperm and blood, it is grasped by the coarse body, and in order to have name and form complete, it is called a sentient being taking hold of existence. Third, from "lower beings" to "take a body and experience suffering," it explains how the intermediate state being who falls into hell is born through transformation. If someone asks, how does the intermediate state being who falls into hell take birth through transformation? Whoever, any lower being who falls into hell, their intermediate state being, that is, the seven-day period, is because in the previous life, under the influence of attachment and aversion, they killed sentient beings, took their lives, and were particularly attached to this, and became accustomed to it, this habit is repeatedly stacked and continuously strengthened, so, whichever sinful person is in the intermediate state of hell, even while being in it, will be influenced by desire and hatred.
Chinese
现在，夺取生命并进行切割等行为，也完全显现为造作恶业。那些杀害众生的中阴身一旦看到，就会立刻意识到这种恶行，这是因为前世习惯的业力习气被这种因缘所引发，从而认识并了解那些杀戮的原因。他们会产生“我要杀死那些人”的想法，因此前往并奔向杀戮。此外，由于贪嗔而产生杀戮之念，看到如仇敌和牦牛等众生之地的错觉景象后，中阴身也会开始杀戮等行为，并反复进行。这些行为使他们的心变得僵硬或凝固，导致中阴身产生嗔恨。由于这个原因，地狱中阴的延续中断，他们的状态发生转变，瞬间化生为低劣的地狱之身，承受剧烈的痛苦，感到烦恼和危险，并体验到异熟的酷热。正如《地之根本》中所说：如果有人造作恶业，比如杀羊、杀鸟或卖猪，或者处于任何不持戒律的状态，那么由于他造作和积累了罪恶的恶业，他将转生到地狱。在转生之地，他会像做梦一样看到那些众生、那些行为以及身体等等。由于先前习惯的极度喜悦，他会立刻奔向那里。当他对转生之地的形象感到愤怒时，中阴身的状态就会消失，而转生的状态则会实现。当他从那里死亡并转移时，就像先前死亡中阴时期所见的幻觉形象一样显现。关于出生和灭亡的方式，应该像先前一样看待。在那里化生后，六处感官将会完全具备。他会想：我要和这个人一起玩乐，感到高兴，享受喜悦，也要学习技艺。当他放下这些想法时，他就会在那里被各种业力的损害所折磨，甚至会被完全巨大的痛苦所触及。
English
Now, the act of taking life and cutting, etc., appears entirely as the doing of evil deeds. As soon as those who kill sentient beings are seen by the bardo being, they immediately recognize that evil action. This is because the karmic imprints of past lives, which they were accustomed to, are stirred up by this condition, causing them to recognize and understand the causes of killing and cutting. They think, "I shall kill those beings," and therefore go and rush towards the killing. Furthermore, due to attachment and hatred, the thought of killing arises, and upon seeing the illusory appearances of the places of birth, such as enemies and yaks, the bardo being also initiates actions such as killing and repeats them again and again. These actions cause their minds to become rigid or frozen, leading to hatred arising in the bardo body. Because of this cause, the continuity of the hell bardo is interrupted, and their state transforms, instantly transmuting into an inferior hellish body, experiencing intense suffering, feeling afflicted and endangered, and experiencing the ripening of scorching heat. As it says in the 'Ground of Being': If someone engages in non-virtuous actions, such as killing sheep, killing birds, or selling pigs, or remains in any state without vows, then because they have committed and accumulated sinful, non-virtuous actions, they will be reborn in hell. In the place of rebirth, they will see those beings, those actions, and bodies, etc., as if in a dream. Due to the extreme joy of previous habituation, they will immediately rush there. When they become angry at the image of the place of rebirth, the state of the bardo being will disappear, and the state of rebirth will be accomplished. When they die and transmigrate from there, it will appear just like the illusory images seen during the previous death bardo period. The manner of birth and cessation should be viewed as before. Having transmutated there, the six sense faculties will be fully complete. They will think: I shall play with this one, feel joy, enjoy happiness, and also learn skills. When they let go of these thoughts, they will be tormented there by various kinds of karmic harm, and even be touched by completely immense suffering.
Chinese
变为啰。如是说。这些是就共同的地狱大多数的情况而说的。秘密真言金刚大乘的根本和支分衰损等等，由于业非常猛烈，异熟果非常猛烈，死后瞬间就去了。在那个世界中的某个其他地狱中，瞬间就去了，所以没有中阴。第四是，如是何处。到。生者未生受。之间所说。因此，按照那些方式，在六道轮回的任何地方产生，处所之间的中有七有，那个本身在何处产生之处，如果问有什么样的中阴，那些具有者以过去串习的业，显现与所行境相符，并且去往那里。在那里也对自己身体嗔恨，并且对所行之业心生厌恶或厌倦，因此变得沮丧。由于嗔恨产生的那个因的支配，那个中阴的寿命之流中断，由于那个因，显现并且产生未来那个的生处是什么，因此后来会取得先前未生或未取的身体。由于对那个因的贪执的支配。因此，中阴和后世相连的因就是那个时候的贪嗔。如是中阴的十四法也是意的业。第四，在生处如何进入的方式的解说分为二：总的进入方式的解说四种，分别进入胎中的方式的解说。第一是，第四生处。到。如是进入处产生。之间所说。五组的最后第四个，进入生处的法，分为四种类别来说明。什么呢？诸佛和持明者以及菩萨，任何进入胎中的自在者，以不可思议的大智慧或具有智慧的力量，也有神通并且清净了障碍，因此，在母亲的胎中出生也是在知晓的情况下进入那里，在知晓的情况下住在那里，在外也是在知晓的情况下出现和出生。那些是为了他者的利益而受生。同样，圣者声闻和独觉者们，是自己的等持。
English
Becomes ra. Thus it is said. These are spoken with regard to most of the common hells. As for those who have deteriorated in the root and branches of the Secret Mantra Vajra Mahayana, etc., because the karma is very intense, the ripening is very intense, and they go in an instant after death. In some other hell in that world, they go in an instant, so there is no intermediate state. The fourth is, "Thus, where." To "The unborn is taken." is taught. Therefore, according to those ways, wherever birth occurs in the six realms of beings, the intermediate state of seven existences between the abodes, where that itself arises, if asked what kind of intermediate state there is, those who have it appear to be in accordance with the object of experience due to past habitual karma, and they go there. There, too, they hate their own body and become disgusted or weary with the actions they perform, and thus become depressed. Due to the power of that cause that generates hatred, the stream of life of that intermediate state is interrupted, and due to that cause, it appears and arises what the future birth will be, so that the body that was not born or taken before will later be taken. Due to the power of attachment to that cause. Therefore, the cause that connects the intermediate state and the future is the attachment and aversion of that time. Thus, the fourteen dharmas of the intermediate state are also the karma of the mind. Fourth, the explanation of how to enter the birth places is divided into two: the explanation of the four general ways of entering, and the explanation of the way of entering the womb in particular. The first is, "Fourth, birth place." To "Thus, the place of entry arises." is taught. The fourth of the last five groups, the dharma of entering the birth place, is explained in four categories. What are they? Buddhas, vidyadharas, and bodhisattvas, whoever enters the womb as an independent being, with inconceivable great wisdom or the power of wisdom, also has clairvoyance and has purified obscurations, therefore, being born in the mother's womb is also entering there knowingly, dwelling there knowingly, and appearing and being born outwardly knowingly. Those are taking birth for the benefit of others. Similarly, the noble shravakas and pratyekabuddhas are their own samadhi.