瑜伽論記 17.88

17.88

解云：此文總說入住出位結生相續有倒無倒，若起愛能生唯中有心中有住停多在入住，在入住中攬父母遺體，生生有時中有即滅，故於入住結生相續，不在餘時。今言凡夫入住出胎時顛倒者，通說中有生有本有皆起顛倒，若彼中有則於父母起會合顛倒，若生有本有，薄福德者即見風飄雨雨草室葉窟身依得住，若多福德者見殿堂薗林樓觀，名為顛倒，是故在胎之時顛倒者，通說中有生有本有。

It is explained: This text generally states that in entering, dwelling in, and issuing from [the womb], the succession of rebirth-linking is with inversion or without inversion. If one gives rise to craving capable of producing [birth], it is only in the mind of the intermediate existence. The lingering of intermediate existence mostly occurs at entry into the womb. During entry, seizing the physical remains of the parents, when birth existence is produced, the intermediate existence immediately ceases; therefore, the succession of rebirth-linking is at entry into the womb, not at other times. Now, saying that ordinary worldlings have inversions when entering, dwelling in, and issuing from the womb generally refers to inversions arising across intermediate existence, birth existence, and fundamental existence. In that intermediate existence, one gives rise to the inversion of union toward the parents. In birth existence and fundamental existence, those of meager merit see wind, driving rain, grass huts, and leaf caves as bodies/places where they may abide; those of great merit see palaces, gardens, groves, and multi-storied pavilions, which is called 'inversion.' Therefore, the inversions while in the womb generally apply to intermediate existence, birth existence, and fundamental existence.