大般涅槃經義記 8.312

8.312

下明起生，先法、後喻。法中五句：一明中陰有二種思，謂善與惡；二明中陰起二覺觀，謂善與惡，惡業熏心生於惡念名惡覺觀，善業熏心生於善念名善覺觀；三於父母交會之時乘業趣向；四到生處起三煩惱，男人受生，於母生愛，見母是己交會女人所以生愛，於父生瞋，見父是其所競男子所以生瞋。父精出時謂是己許，暢己婬情是以歡喜。此謂己有是見煩惱，三毒分之是癡分攝。女人受生，翻前可知。五「以是」下明由三惑壞中起生。上來法說，如印喻之。

Below, he explains the arising of birth: first the doctrine, afterward the metaphor. In the doctrine there are five clauses: First, explaining that the intermediate existence has two kinds of volition, namely wholesome and unwholesome. Second, explaining that the intermediate existence gives rise to two kinds of vitarka, namely wholesome and unwholesome: unwholesome karma perfuming the mind gives rise to unwholesome thoughts, termed unwholesome vitarka; wholesome karma perfuming the mind gives rise to wholesome thoughts, termed wholesome vitarka. Third, at the time of the parents' union, one proceeds toward it driven by karma. Fourth, upon arriving at the place of birth, one gives rise to three afflictions: when a male is to be born, he conceives attachment toward the mother, seeing the mother as the woman he himself unites with, which is why attachment arises, and he conceives anger toward the father, seeing the father as the man competing with him, which is why anger arises; when the father's semen emits, he thinks it belongs to himself, gratifying his own lustful desire, and is therefore joyful; this thinking of it as one's own is the affliction of view, and when classified among the three poisons, it is subsumed under delusion; when a female is to be born, it is the reverse of the former, as can be known. Fifth, from "by this..." below, explaining that through the destruction of the intermediate existence by the three delusions, birth arises. The preceding was the doctrinal exposition; it is illustrated by the seal metaphor.