Chinese
无有即是二者无别，二者无别之义为何，即是无生无灭。文殊，于无生无灭，心、意、识皆不生起。文殊，于何处心、意、识不生起，则于彼处，以任何分别而生起不如理作意之分别亦皆无有。精勤于如理作意，则不发起无明。无明不生起者，即是十二缘起之不生起。十二缘起不生起者，即是无生。如是说，因此，见缘起者即见法，见法者即见如来。如是寻觅，然如不见任何事物般而见。文殊，所谓“任何事物”为何？譬如，心与所缘。彼于何时不见心与所缘之真实，则于彼时即为真实见。如来以如是平等性而平等现证菩提。如是等等。因此，如来等出现与否，法性、法住性与法界此三者唯是安住。如法界安住般，识亦不入不返。如识不入不返，如是入于法之正理，则不生起亦不灭尽诸漏。文殊，所谓诸漏尽者，乃是名言、声音、文字与施设，于此则无有任何生或灭之法。如是宣说。具有如是作用者，乃是无所缘之正智，具慧者当如理决定。若解释此等之义，则将变得极多，故不广说。此处所说乃是入于生处之法。
English
Non-existence is inseparable from duality, and what is the meaning of inseparability from duality? It is unborn and unceasing. Manjushri, in the unborn and unceasing, mind, intellect, and consciousness do not arise. Manjushri, where mind, intellect, and consciousness do not arise, there, with whatever conceptualization that arises, there is no conceptualization that engages in inappropriate attention. Diligent effort in appropriate attention does not arouse ignorance. That which is without the arising of ignorance is without the arising of the twelve links of dependent origination. That which is without the arising of the twelve links of dependent origination is unborn. Thus it is said, therefore, whoever sees dependent origination sees the Dharma. Whoever sees the Dharma sees the Tathagata. Thus, seeking completely, one sees as if not seeing anything at all. Manjushri, what is meant by "anything at all"? It is like this: mind and object. When one does not truly see mind and object, at that time, it is true seeing. The Tathagata thus equally awakened to perfect enlightenment through such equality. And so on. Therefore, whether the Tathagatas appear or do not appear, the nature of Dharma, the abiding nature of Dharma, and the realm of Dharma, these are only abiding. Just as it abides in the realm of Dharma, so also consciousness does not enter or return. Just as consciousness does not enter or return, so entering into the proper way of Dharma, it does not generate or cease defilements. Manjushri, what is called the exhaustion of defilements is designation, sound, letters, and conventions, and in this, there is no Dharma that arises or ceases. Thus it was taught. One who possesses such activity is the correct wisdom of non-objectification, and those with intelligence should ascertain it properly. If the meaning of these were explained, it would become very extensive, so it is not elaborated. Here, what is spoken of is the Dharma that enters into the place of birth.
Chinese
因为在适当的时候非常重要，并且这些的意义本质难以理解，所以简而言之，如《真实确定的胜乘》中所说：“经续的意义象征着秘密之门。”如果能够毫不颠倒地确定甚深经部的真实意义，那么对于大论秘密之王（的意义），也能获得不依赖于其他（解释）的确定性。因此，我引用了一些措辞优美、意义深刻且清晰明了的经文。然而，如来恒常不生法，一切诸法皆与善逝同。心智幼稚执着于相者，于世间行于不存在之法。如来是无漏善法的法之影像，于此无如是性，亦无如来。于一切世间，影像处处显现。如是说，这些地方非常深奥和广阔，因此应该从经部本身和前辈智者成就者的善说中详细了解。第二部分分为两个方面：简要指示，以及关于三十八风成熟和生长的解释。第一部分，从“执持和混合”到“一切都将成熟”之间进行了指示。正如经中所说：“如果三个条件显现，就会入胎：母亲健康无损，有月经；父母交合；以及乾闼婆也接近。”如是说，父母交合的种子执持着中有的有情识，以引导月经和精液在子宫中混合的方式，以及乾闼婆随侍在那里，也同样执持的方式。因此，这三个条件一致，使得中阴的意识在人的子宫中受生。也就是说，如经中所说，如果不存在不一致的受生之处的障碍、种子的障碍和业的障碍这三种过患，那么当三个条件一致时，就像上述情况相反一样，所有在母亲子宫中出生的众生都会成熟或完成出生。此外，在《地的真实》中说：什么是受生之处的过患呢？如果风不适宜
English
Because it is very important at the appropriate time, and the meaning of these is difficult to understand, so in short, as it says in the "Supreme Vehicle of True Certainty": "The meaning of the sutras and tantras symbolizes the secret door." If one can ascertain the profound meaning of the definitive sutras without reversing it, then one can also gain certainty without relying on other (explanations) regarding the true state of the Great Treatise, the King of Secrets. Therefore, I have quoted some scriptural statements that are pleasant in wording, profound in meaning, and clear in expression. However, the Tathagata is always the unborn Dharma, all Dharmas are the same as the Sugata. Those with childish minds who cling to signs, in the world, practice Dharmas that do not exist. The Tathagata is the image of the Dharma of undefiled virtue, but in this there is no suchness, nor is there a Tathagata. In all the world, images appear everywhere. It is said that these places are very profound and vast, so they should be understood in detail from the sutras themselves and the good explanations of previous wise and accomplished ones. The second part has two aspects: brief instruction, and an explanation of the maturation and growth of the thirty-eight winds. The first part, from "holding and mixing" to "all will mature," is indicated. As it says in the sutra: "If three conditions manifest, then one will enter the womb: the mother is healthy and unharmed, has menstruation; the father and mother have intercourse; and the gandharva is also nearby." As it says, the seed of the father and mother's intercourse holds the consciousness of the intermediate state, in the manner of guiding the menstruation and semen to mix in the womb, and the gandharva attending there also holds in the same way. Therefore, these three conditions being in harmony cause the consciousness of the bardo to take birth in the human womb. That is to say, as it is said in the sutra, if there are none of the three faults of the obstacles of the place of birth being discordant, the obstacles of the seed, and the obstacles of karma, then when the three conditions are in harmony, just as the opposite of the above situation, all sentient beings born in the mother's womb will mature or complete their birth. Furthermore, in the "Reality of the Ground" it says: What is the fault of the place of birth? If the wind is not suitable
Chinese
或者，被赤巴扰乱，或者被培根扰乱，或者像肩膀一样，或者像芝麻籽一样，或者像木马一样，或者像海螺一样，或者只有一点点痕迹，或者弯曲，或者有缺陷，或者有疤痕，像这些情况都应被理解为是生殖器官的过失。如是说。这也有两种障碍：突发的障碍和与生俱来的障碍。第一种是被四种要素的疾病立即扰乱。第二种是形状改变，如子宫的形状相似，或像芝麻和木马，或像海螺，或平坦或弯曲。有些人称之为“大弯”。像帐篷一样卷曲，或像筛子一样充满，或向外翻转像生殖器官，或像鼓的开口等等。这样，由于形状的改变，生殖器官吸收精液后向外流出或不吸收。如果形状没有改变，但皮肤上有伤痕，如果脓液和血清等混合在那里，精液就会腐烂。即使有疤痕，也会反复破裂，因此不会顺利进入，因此那里的精液和血液就会耗尽。如《地的解释》所示。种子的障碍也如前所述。种子的过失是什么呢？如果父亲的精液产生而母亲的没有，或者母亲的产生而父亲的没有，或者两者都没有，或者母亲的腐烂，或者父亲的腐烂，或者两者都腐烂，像这些情况都应被理解为是种子的过失。也就是说，种子像诃子一样有疤痕，或前后颠倒等等。业的障碍也是如此。同样在其中说：业的过失是什么呢？如果父母双方都没有做或积累会导致孩子出生的业，或者该众生没有做或积累会导致父母存在的业，或者父母双方做了或积累了会导致这个孩子不存在的业，或者该众生做了或积累了会导致非彼者成为有权势者，或有权势者成为父母的业，像这些情况都应被理解为是业的过失。如果这些过失不存在，并且三个条件也显现，就会入胎。
English
Or, being disturbed by Tripa, or being disturbed by Peken, or being like a shoulder, or being like a sesame seed, or being like a wooden horse, or being like a conch shell, or having only a small mark, or being bent, or having defects, or having scars, such cases should be understood as faults of the reproductive organ. Thus it is said. There are also two kinds of obstacles: sudden obstacles and congenital obstacles. The first is being immediately disturbed by the diseases of the four elements. The second is the change of shape, such as being similar to the shape of the uterus, or like sesame and wooden horse, or like a conch shell, or flat or bent. Some call it "big bend". Curling like a tent, or filled like a sieve, or turning outward like a reproductive organ, or like the opening of a drum, and so on. Thus, due to the change of shape, the reproductive organ absorbs the semen and flows out or does not absorb it. If the shape has not changed, but there are scars on the skin, if pus and serum etc. are mixed there, the semen will rot. Even if there are scars, it will repeatedly break, so it will not enter smoothly, therefore the semen and blood there will be exhausted. As shown in "Explanation of the Earth". The obstacle of the seed is also as mentioned before. What is the fault of the seed? If the father's semen is produced but the mother's is not, or the mother's is produced but the father's is not, or neither is produced, or the mother's is rotten, or the father's is rotten, or both are rotten, such cases should be understood as the fault of the seed. That is, the seed has scars like haritaki, or is reversed, and so on. The obstacle of karma is also the same. It also says in it: What is the fault of karma? If neither the parents have done or accumulated the karma that would cause the child to be born, or the sentient being has not done or accumulated the karma that would cause the parents to exist, or both parents have done or accumulated the karma that would cause this child not to exist, or the sentient being has done or accumulated the karma that would cause the non-self to become powerful, or the powerful to become parents, such cases should be understood as the fault of karma. If these faults do not exist, and the three conditions also manifest, then one will enter the womb.
Chinese
也就是说，父母和中阴身有福德大小之分，福德相等也可能因为没有积累成为父母和子女的业等等。第二，从“那也是生处”到“会来吃”之间讲述了这些。那里的情况是，出生的父亲和处所的母亲，两人之间生起强烈的贪恋，产生强烈的执着，在行房事的时候，最后刹那射精，中阴身的意识执取的精华产生并流出，因此精液产生之后，父母双方的根处，无论哪个根处的精华，白红明点的滴露，都会不可避免地产生并流出。之后，那些明点的滴露融入那个生处，比如煮牛奶时，热气冷却后，奶油浮在上面一样，第一个七天，是风息全部聚集的时候，比如酸奶逐渐凝结一样。这样，从种子的意识中，具足一切的那个中阴身，就会进入那个子宫，就在那个时候，从那时起就叫做结生，在第一个七天的开始就确定了。对此，以遮止障碍的方式提问：那么，中阴身的意识，没有实物的自性，为什么会被有实物的种子所执取，这不合理啊？如果这样提问并辩论。为了用比喻的方式清楚地说明那个答案。比如，在空中飞翔的鸟，也会因为自己的意愿，被设下陷阱的猎人，在地上挖坑或设置机关，为了捕捉鸟而设置的陷阱所抓住一样。同样，没有实物的意识，也会因为自己的贪恋，而被有实物的种子所抓住，这是合理的。而且，在之前的经文中说：具有一切种子的识，也完全具有完全超越痛苦的法性的种子。不具有完全超越痛苦的法性的，就没有三种菩提的种子。虽然有这样的差别，但总而言之，无论如何，那
English
That is to say, there are differences in the merit of parents and the bardo being, and even if the merit is equal, they may not have accumulated the karma to become parents and children to each other, and so on. Secondly, this is explained from "That is also the place of origin" to "will come to eat." The situation there is that the father of birth and the mother of the place, the two of them develop strong attachment to each other, and strong clinging arises. At the time of sexual intercourse, the essence that the consciousness of the bardo grasps is produced and flows out at the last moment of ejaculation. Therefore, after the semen is produced, the essence of whichever root place of both parents, the drops of white and red bindu, will inevitably be produced and flow out. Then, those drops of bindu merge into that birthplace, just like when milk is boiled, the cream floats on top when the heat cools down. The first week is when all the winds gather, like yogurt gradually solidifying. In this way, from the consciousness of the seed, that intermediate being who possesses everything will enter that womb, and it is at that time that it is called joining the womb, which is determined at the beginning of the first week. In response to this, a question is raised in the manner of preventing obstacles: Then, the consciousness of the intermediate state, which does not have the nature of a tangible object, why is it grasped by the tangible object of the seed? This is unreasonable! If you ask and argue like this. In order to clearly explain that answer by means of a metaphor. For example, just as a bird flying in the sky is caught by a hunter who sets a trap, digging a hole in the ground or setting up a mechanism to catch the bird, according to its own wishes. Similarly, the consciousness without substance is also grasped by the substantial seed because of its own attachment, which is reasonable. Moreover, it is said in the previous scriptures: The consciousness that possesses all seeds also completely possesses the seeds of the nature of completely transcending suffering. Those who do not possess the nature of completely transcending suffering do not have the seeds of the three types of Bodhi. Although there are such differences, in short, in any case, that