Chinese
因为我是属于业力形体的特殊部分，所以这个月被称为名色的月份。另外，从怀孕之初就说成名色，是指仅仅有名色存在的情况。而这里是指名色具有特殊作用的情况。一般来说，在《俱舍论》等中，与三世、二世等相联系的缘起，以及这里与怀孕月份相联系的这些，因为分类完全不同，所以不需要避免矛盾。第五个月，眼睛等六处明显出现，这是由六位菩萨来净化的。与他们相拥的六位金刚母也净化六根具有执持六境的能力。因此，这个月是六处的缘起之时。因此，就像一些声闻部派认为心识的增上缘是心脏一样，这里也是如此。即使不是真正的增上缘，但因为是所依，所以安立它的根的名称并不矛盾。因此，从身体的方面来说，成就因素的第六根，应该被认为是心脏。之后，第六个月，身体的集合中存在的色、声、香、味、触、法界的力量增长，根执持境的能力更加增长，这是由六位菩萨母来净化的。使境对根产生觉醒能力的是与这些相拥的六位菩萨。之前根已经成就，而这里境也成就，因此境根相遇的触的能力变得强大，所以这个月是触的支分阶段。这样，他们使心中的诸神感到完全的喜悦。因此，有时心间仅仅与净化心轮相联系，似乎脐间以上仅仅与语和身的坛城相联系。还有，额间的轮与逝去的父母相联系，喉间的轮与菩萨父母相联系也有说法。因此，想到这里是与一个整体相联系还是不相联系呢？这两者并不矛盾，而是在一个基础上相联系的。最初，第三个月，当心间的十脉成就之时，就像在其上形成外壳一样。
English
Because I am a specific part of the karmic form, this month is called the month of name and form. Furthermore, saying 'name and form' from the very beginning of conception refers to the mere existence of name and form. Here, it refers to the occasion when name and form have a special function. Generally, the dependent origination associated with the three times, two times, etc., in texts like the Abhidharma, and these associations with the months of pregnancy here, do not need to avoid contradiction because the classifications are completely different. In the fifth month, the six sense bases, such as the eyes, become clearly apparent, and this is purified by the six Bodhisattvas. The six Vajra Mothers embracing them also purify the six faculties, giving them the ability to grasp the six objects. Therefore, this month is the time of dependent origination for the six sense bases. Therefore, just as some Śrāvakā schools believe that the heart is the dominant condition for mental consciousness, it is the same here. Even if it is not the actual dominant condition, it is not contradictory to assign the name of the faculty to it because it is the basis. Therefore, the sixth faculty of the elements of accomplishment from the aspect of the body should be identified as the heart. Then, in the sixth month, the power of the forms, sounds, smells, tastes, tactile objects, and dharma-dhātu present in the collection of the body increases, and the ability of the faculties to grasp objects increases even more. This is purified by the six Bodhisattva Mothers. The ability to awaken the faculties to the objects is the six Bodhisattvas embracing these. Since the faculties were accomplished before, and the objects are accomplished here, the power of contact when the objects and faculties meet becomes strong. Therefore, this month is the stage of the limb of contact. In this way, they completely delight the deities within the heart center. Therefore, sometimes the heart center is only associated with purifying the heart chakra, and it seems that everything above the navel and throat is only associated with the mandala of speech and body. Also, it is said that the forehead chakra is associated with the departed fathers and mothers, and the throat chakra is associated with the Bodhisattva fathers and mothers. Therefore, one might wonder whether it is associated with a single unit or not. These two are not contradictory, but are associated on a single basis. Initially, in the third month, when the ten heart vessels are accomplished, it is like a shell forming on them.
Chinese
顶髻脉的四个部分形成，身体、语言、意念增长的能力也是由此而来，因此与四金刚结合。之后，在这两者之间，像中间的薄膜一样，形成额轮的细脉。前一个轮和它之间，产生些许间隔。新的脉轮是增长五蕴五大的力量之源，因此与佛父佛母结合。那时，在心间十脉的下方，也形成像薄膜一样贴着的秘密轮的细脉。由此具有权力的能力，因此与忿怒尊结合。从十脉之间的部分产生身体的营养。五个月时，在之前额头和心间脉贴合的中间，形成像中间薄膜一样的喉咙细脉。两个前脉轮都稍微向上抬起。六个月时，喉咙脉轮变得非常发达。虽然在当月喉咙轮的形成是通过勇识父父母来修习的，但是暂时这些脉轮没有到达各自的位置，不能像各自的功用一样运作，因此没有主要进行这些的清净修习。在六个月的中间，心轮的能力圆满，因此在那之前都与心间结合。五到六个月时，在心轮的下方，在之前秘密轮形成的位置和两者之间，像中间薄膜一样形成脐轮的脉，并且两者都分开，向下稍微远离。特别是脐轮显现出十二瓣，这应该被持明者们完全清净地认知。如是所说，都是以经续的直接指示，身语意全部的权能来讲述的。如果只结合意中心，那么前三个月和之前一样。在那之后，不结合月份的确定，从那时开始直到住在胎中的这段时间，五蕴、界、连同根和境，以及连同业力和行为，都结合到增长的总体趋势中。对于这个，需要在勇识父父母之前安置忿怒父父母。
English
The four parts of the crown chakra are formed, and the ability to increase body, speech, and mind also comes from this, so it is combined with the four vajras. Then, between these two, like an intermediate membrane, the fine veins of the forehead chakra are formed. There is a slight gap between the previous chakra and it. The new chakra is the source of power for increasing the five aggregates and the five elements, so it is combined with the Buddhas, male and female. At that time, in the lower part of the ten veins of the heart, a fine vein of the secret chakra is also formed, adhering like a membrane. From this comes the power of authority, so it is combined with the wrathful deities. The nutrients of the body arise from the part between the ten veins. In the fifth month, in the middle of the previous adhesion of the forehead and heart veins, a fine throat vein is formed like an intermediate membrane. Both of the previous chakras are slightly raised upwards. In the sixth month, the throat chakra becomes very developed. Although the formation of the throat chakra in that month is practiced through the Heroic Knowledge Buddhas, male and female, for the time being, these chakras have not reached their respective positions and cannot function as their respective functions, so these pure practices are not mainly performed. In the middle of the sixth month, the power of the heart chakra is complete, so until then it is combined with the heart. In the fifth to sixth months, below the heart chakra, in the position where the previous secret chakra was formed and between the two, the navel chakra vein is formed like an intermediate membrane, and both are separated and move slightly away downwards. In particular, the navel chakra appears to have twelve petals, which should be completely and purely known by the Vidyadharas. As it is said, all of these are spoken with the direct instructions of the tantras, the complete empowerment of body, speech, and mind. If only combined with the mind center, then the first three months are the same as before. After that, without combining the determination of the months, from that time until the time of dwelling in the womb, the aggregates, elements, along with the roots and objects, and along with karma and actions, are combined into the overall trend of growth. For this, wrathful deities, male and female, need to be placed before the Heroic Knowledge Buddhas, male and female.
Chinese
也没有一定的，所以应当如何合适就如何做。胎儿第四个月、第五个月和第六个月的阶段，是胎儿的第二个阶段或中间阶段，相对于胜乐金刚来说是心金刚的阶段。之后胎儿的第三个阶段，第七个月时，脐轮的两个层次中，内部的八脉瓣和外部的六十四脉瓣形成，喉轮和脐轮都到达各自的位置，能够起作用。这两个结合的力量使名为命的风增盛，风从脐部产生并到达喉部时，使语言说话的能力明显。其中脐轮内部的八脉是八瑜伽母，外部的六十四瓣是位于瓣上的六十四瑜伽母。脐轮和喉轮结合，产生语言的表达，所以是语的坛城本尊。根据其他情况的语句，暗示的是，喉轮内部的八脉瓣也由八瑜伽母的八父尊清净。那时脉和语言的能力增盛，所以比之前的阶段感觉更加粗大，因此称为感觉支的缘起。总的来说，坛城胜乐金刚是身金刚的瑜伽，但就其中的部分来说，生起语坛城是语金刚的阶段。之后第八个月时，密轮和顶轮也到达各自的位置，能够起作用，从喉轮分出两个肩膀、两个肘、两个手腕，是手的六脉轮，从脐轮分出两个髋部、两个膝盖、两个踝骨，是位于脚的六脉轮，总之十二个业轮形成。那时顶轮是生起贪欲的顺缘，白明点的部分增多是所缘境，从密轮产生猛烈的二合的贪欲是能缘境，因为贪欲的因已经形成，所以这个阶段称为贪欲的缘起。密轮是，脚
English
There is no certainty, so it should be done as appropriate. The stages of the fourth, fifth, and sixth months of the fetus are called the second or intermediate stage of the fetus, and in relation to Chakrasamvara, it is the stage of the heart vajra. Then, in the third stage of the fetus, in the seventh month, the eight inner petals and the sixty-four outer petals of the two levels of the navel chakra are formed, and both the throat chakra and the navel chakra reach their respective positions and are able to function. The power of these two combining increases the winds called life, and when the winds arise from the navel and go to the throat, they make the ability to speak words clear. Among them, the eight inner veins of the navel chakra are the eight yoginis, and the sixty-four outer petals are the sixty-four yoginis located on the petals. The combination of the navel and throat chakras produces the expression of speech, so it is the mandala deity of speech. According to the words of other situations, it is implied that the eight inner petals of the throat chakra are also purified by the eight fathers of the eight yoginis. At that time, the power of the veins and speech increases, so the feeling is coarser than the previous stages, therefore it is called the dependent arising of the feeling branch. In general, the Chakrasamvara mandala is the yoga of the body vajra, but in terms of its parts, the generation of the speech mandala is the stage of the speech vajra. Then, in the eighth month, the secret chakra and the crown chakra also reach their respective positions and are able to function, and from the throat chakra are separated two shoulders, two elbows, and two wrists, which are the six pulse wheels of the hands, and from the navel chakra are separated two hips, two knees, and two ankles, which are the six pulse wheels located on the feet. In short, the twelve karma wheels are formed. At that time, the crown chakra is the favorable condition for arousing desire, and the increase of the white element is the object, and the intense desire for union arises from the secret chakra, which is the subject, because the cause of desire has been formed, so this stage is called the dependent arising of desire. The secret chakra is, the feet
Chinese
控制脐轮六脉轮，顶轮控制手轮六脉轮。顶轮的十六脉瓣象征着十六个满月。秘密处的32个齿，是由此分出的十六个上弦月和十六个下弦月，共三十二个齿。将两个十六合并，剩余的三十个被十二个月分割，因此十二业轮的三百六十脉瓣和三百六十个月神与顶轮和秘密轮特别相关。因此，遍布的秘密处和遍布的十二轮都由三百六十个月神净化。在那个月的末尾，两个手掌心、两个脚掌心和肛门的脉络形成。顶轮到达其自身的位置，梵穴的脉络也形成。这是由六身门守护者净化，这是先前工作的延续。然后，在第九个月，脚和手的指头形成。先前在第八个月开始的六十个业轮完成，由龙和暴怒母们净化。每个手指有三个关节轮，因此每个神都与三个脉轮相连，六十个脉轮由十条龙和十条暴怒母净化。在该月的末尾，皮肤、头发和体毛形成，由成就者和众生们净化。这些都是从坛城之王身金刚瑜伽中，身金刚的次第。这是肢体运动的原因形成，即接受的缘起。然后，在第十个月的开始，气息不从鼻孔外出，但在内剧烈运动，因此想要从子宫出来的心念产生，由欲母们净化。对子宫位置的执着和分离也由欲母们净化。如果此时也涉及到持明母们，则与心脉中的剧烈气息相连。在子宫中时，气息不从鼻孔出入，但气息圆满后，所有苦乐的感觉都会被觉察
English
Controls the six chakras of the navel wheel, and the crown chakra controls the six chakras of the hand wheel. The sixteen petals of the crown chakra symbolize the sixteen full moons. The thirty-two teeth of the secret place are the sixteen waxing moons and sixteen waning moons divided from it, totaling thirty-two teeth. Combining the two sixteens, the remaining thirty are divided by the twelve months, so the three hundred and sixty petals of the twelve wheels of action and the three hundred and sixty monthly deities are particularly related to the crown and secret chakras. Therefore, the pervasive secret place and the pervasive twelve wheels are purified by the three hundred and sixty monthly deities. At the end of that month, the two palms, two soles, and the veins of the anus are formed. The crown chakra reaches its own position, and the veins of the Brahma aperture are also formed. This is purified by the six body-door guardians, which is a continuation of previous work. Then, in the ninth month, the toes and fingers of the hands and feet are formed. The sixty wheels of action that began in the eighth month are completed, purified by the Nagas and the fierce mothers. Each finger has three joint wheels, so each deity is connected to three chakras, and the sixty chakras are purified by ten Nagas and ten fierce mothers. At the end of that month, the skin, hair, and body hair are formed, purified by the accomplished ones and the assembly of beings. These are the stages of the body Vajra from the mandala king's body Vajra Yoga. This is the cause of limb movement forming, which is the interdependent origination of receiving. Then, at the beginning of the tenth month, the breaths do not go out from the nostrils, but move violently inside, so the desire to come out of the womb arises in the mind, purified by the desire mothers. Attachment to and separation from the womb's position are also purified by the desire mothers. If the Vidyadharas are also involved at this time, they are connected to the violent breath in the heart vein. While in the womb, the breath does not enter or exit through the nostrils, but after the breath is complete, all feelings of pleasure and pain are realized.