English
Krishna and, Buddha Kalki, a total of ten. The first Rama is Parashurama (Rama with an axe), the latter is Delightful Rama, and Kalki is the Possessor of Lineage. Thus, in the first month, semen and blood mix, appearing reddish and elongated like a red rohita fish, and the body transforms into the shape of a fish. In the second month, downward-clearing elements arise, and the shape of the five limbs of the body protrudes, resembling the shape of a turtle. In the third month, fire-equalizing elements arise, and the body appears hunched, transforming into the shape of a pig. In the fourth month, the upper torso grows, and the face appears, transforming into the shape of a man-lion. In the fifth month, pervasive elements arise in the joints, and the limbs are formed just a little, starting the form of a dwarf. In the sixth month, wind-dragons and the winds of the earth element arise in greater proportion. In the seventh month, wind-turtles and water-winds arise in greater proportion. In the eighth month, the genitals and fire-winds arise in greater proportion. In the ninth month, Deva-given and the wind of winds arise in greater proportion. In the tenth month, the archer is completed. The body and the space element are perfected, and it is the time of birth, which is how the ten winds are formed. From the time teeth grow, it is Parashurama, meaning the one who cuts. From the time teeth fall out, it is Delightful Rama, because there is no enjoyment of sexual pleasures until the age of sixteen. After that, it is Krishna, because of being very deceitful. When one becomes old, it is Buddha, because one instructs sons and grandsons, etc. When one dies, it is the Possessor of Lineage, because the four elements become one. According to the Kalachakra system, birth is a man-lion, and abiding as a dwarf after birth is its characteristic. The view of the lamas is that from the sixth month to the tenth month, the five, Parashurama, etc., are combined to make ten months, and it is also acceptable to combine the ten into ten stages. This is an additional explanation. The second point is that at the beginning of conception, the consciousness of the intermediate state does not enter the blood (rakta) but enters the semen. Similarly, the saying that an eclipse enters the sun externally does not mean that it actually enters the sun. On a day when the sky is empty, when the sun and moon are conjunct, the eclipse enters the moon, and thus the sun is also affected collaterally. Consciousness accompanied by wind is the nature of Rahu, and white and red are the natures of the sun and moon. When the consciousness of the intermediate state enters between the sperm and egg in the womb, the body of the intermediate existence ceases and is abandoned, and the mind and semen-blood become the basis.
Chinese
成为所依是受生的最初。之后，心因安乐而昏厥的状态，有些人说是殊胜安乐之智慧。之所以这样称呼，是因为安乐之所依——明点加持的成分居多，但并非体验到极大的安乐，而是像沉睡一样昏厥。之后，白红之来源成为近取因，母亲子宫之来源成为俱生助缘，子宫的地界 удерживает 种子不坠落，水界使之成团，火界将母亲所吃所喝的精华融入种子，风界使其增长广大，子宫的孔隙由空界提供增长的机会。种子自己以地界使其坚硬，以水界使其柔软而不分离，以火界使食物的精华成熟。虽然种子之生命脉处没有十种风，但因为普遍具有十种风的成分，所以促使它们增长。自己的空界提供增长的机会。如果离开了识，其他一切都不会起作用，所以识是主因。在第二个月末，头部和手脚开始显现。如果是男孩，则依靠右髋，面向母亲的脊柱而住；如果是女孩，则依靠左髋，背向母亲的脊柱而住。第四个月圆满时，直至手指都圆满。第五个月，依靠肉，形成三百六十个非常柔软的骨节，至第六个月完成。那时，皮肤和血液也大部分形成。第五个月之前，是极其愚昧的昏厥状态。之后，也知道苦乐的感受，也回忆起前世，也能在一定程度上知道来世。之后，第七个月，眉毛、头发、体毛、眼睛等感官的所依产生，舌头也产生。凭借它的力量，第八个月也产生大小便的成分。大约第九个月圆满或第十个月时，就从子宫出生了。菩萨最后有者在子宫中住满十二个月，是为了感官完全成熟之义。此外，也有在十一个月、十二个月、十三个月等各种情况之后从子宫出生的。之后，从子宫出生时，外面的空气进入鼻孔
English
Becoming the support is the beginning of taking birth. Thereafter, the state of fainting due to mental bliss is said by some to be the wisdom of supreme bliss. The reason for calling it that is that the element of blessing by the bindu, the support of bliss, is predominant, but it is not experiencing great bliss, but fainting like a deep sleep. Thereafter, the origin of white and red becomes the proximate cause, and the origin of the mother's womb becomes the co-emergent auxiliary cause, so the earth element of the womb holds the seed so that it does not fall. The water element makes it into a lump. The fire element incorporates the essence of what the mother has eaten and drunk into the seed. The wind element makes it grow and expand. The space element of the womb's pores provides an opportunity for growth. The seed itself hardens with the earth element, softens and does not separate with the water element, and ripens the essence of food with the fire element. Although there are no ten winds in the life-pulse place of the seed, because it generally has the components of the ten winds, it promotes their growth. One's own space element provides an opportunity for growth. If it is separated from consciousness, all others will not function, so consciousness is the main cause. At the end of the second month, the head and limbs begin to appear. If it is a boy, he relies on the right hip and faces the mother's spine; if it is a girl, she relies on the left hip and faces away from the mother's spine. When the fourth month is complete, it is complete up to the fingers. In the fifth month, relying on the flesh, three hundred and sixty very soft bone joints are formed, and completed by the sixth month. At that time, the skin and blood are also mostly formed. Before the fifth month, it is a state of extreme ignorance and fainting. After that, one also knows the feeling of pleasure and pain, also remembers past lives, and can also know the future to some extent. After that, in the seventh month, the supports of the senses such as eyebrows, hair, body hair, and eyes appear, and the tongue is also born. By its power, the components of feces and urine also appear in the eighth month. Around the completion of the ninth month or the tenth month, one is born from the womb. The bodhisattva, the last existence, stays in the womb for twelve months, for the meaning of the complete maturation of the senses. In addition, there are also births from the womb after various situations such as eleven months, twelve months, and thirteen months. Thereafter, when one is born from the womb, the outside air enters the nostrils.
Chinese
因缘和合而有呼吸出入。这又因四怙主之风不乱而行，故诸要素不乱而得存活。若常乱动，则有难忍之病及死亡等。时轮中说，最初中脉之气，五十六带足而降。此后随顺外时轮之任何结合，而降于左右。自此之后，每日降二万一千六百。六变于右鼻孔行，六变于左行。于右行时，地水火风空之轮各行三百六十，为一变。左者则与生起之次第相反。又说于变动之际，降五十六带足之气，即四分之一。乃是说于中脉降者向下数，并非不属于一千八百。无论如何，于彼时，由风如是运行，诸根苏醒，而生起粗显之境相错觉。见境之相后，欲向他人言说之分别念策动风，因风之音声猛烈，舌与上颚相触之缘故，而生起文字、名、句及种种言说。精、血、风三者次第作为身语意三者之因，三者皆以三者而生，虽仅于此相同，然生起之方式则有差别。精为成办身之不共因，其余二者为助伴，下二者亦如是类推。这些在《总集经》中说：如幻之三摩地，极难知晓之人，无始时来烦恼之，习气极度积聚故，因此往昔所作之业，真实生与死亦生，未得和合于彼有，七日中阴有中住，中有之有情，如诸宾客所行处，如是业之丝线者，于六道中极流转，最初父母之和合，见为有之生者相，极度决定诸喜力，于口之道极进入，如骑马者之识，如骑风之乘骑般，极其迅速而至。
English
Breathing in and out occurs due to causes and conditions. Moreover, life is sustained because the winds of the four protectors flow without disturbance, thus the elements are not disturbed. If they are constantly disturbed, unbearable diseases and death will occur. According to the Kalachakra, initially, the central channel's breath descends with fifty-six and a quarter units. Thereafter, it descends to either the right or left, in accordance with whatever external time conjunction there is. From then on, twenty-one thousand six hundred breaths descend each day. Six transmutations occur through the right nostril, and six through the left. When it flows through the right, each of the circles of earth, water, fire, wind, and space flows three hundred and sixty times, which is one transmutation. For the left, the order of arising of the elements is reversed. It is also said that at the transition, fifty-six and a quarter units of breath descend, which is one-fourth. This means that the part that descends in the central channel is counted downwards, and it is not that it does not belong to one thousand eight hundred. In any case, at that time, due to the wind flowing in that way, the senses awaken, and the illusion of coarse appearances arises. After seeing the signs of objects, the thought of wanting to speak to others stirs the wind. Due to the force of the wind's sound and the contact of the tongue and palate, various letters, names, words, and expressions arise. Semen, blood, and wind are sequentially established as the causes of body, speech, and mind. Although all three are similar in that they are produced by all three, there is a difference in the way they are produced. Semen is the unique cause for the accomplishment of the body, while the other two are helpers. The same applies to the latter two. These are also mentioned in the Compendium of Sources: "The samadhi that is like an illusion, people who do not know it well, from beginningless time, the afflictions, the habits have been greatly accumulated, therefore, the deeds done in the past, truly birth and death also arise, not finding the assembly in that existence, for seven days it remains in the intermediate state of existence, the sentient being of the intermediate state of existence, like the place traveled by guests, like this the thread of karma, greatly wanders in the six realms, initially from the union of parents, it is seen as a being with existence, with great certainty the power of all joys, greatly enters the path of the mouth, the consciousness of the horse rider, like riding the vehicle of wind, comes extremely quickly."
Chinese
已成，刹那顷刻间，二和七十千之脉，猛厉催动彼刹那，获得殊胜真欢喜。所谓阿黎嘎黎中，彼等精血之中央，以明点之相而安住。最初呈蠕动之相，萌动为第二，生起颤动为第三，第四为圆团状。诸风之催动时，变为如鱼之形状。五个月后从种子中，五肢完全生起。头发、体毛、指甲与标志，七个月时生起。诸根与形色，八个月时生起。九个月时完全圆满，十个月时具心识。不动之身的蠕动等，如是宣说。意义已于前文详述。如幻之等持，是仅由风心所成的身。若未死透彻而成就，则不取有中之生，故说为不识。二和千等，表示胎中成身之明点是七万二千脉之精华。获得殊胜真欢喜，意为此时风稍稍融入中脉，风也稍稍趋于平等运行。于彼获得四喜，故入胎时种子已落之际，复又如最初之风的运行般变化，若落于右则为男，落于左则为女，若住于平等运行则变为阴阳人。彼等之清净，从时轮等中，部分有诸多不同之说，然此处死为法身，中阴为报身，生为化身，取受者之心为大乐身。胎中昏厥之境为法身，生起忆念等为报身，出生为化身。胎之五位与五蕴，亦为五如来之清净，深沉睡眠为法身，梦为报身，生为化身，入定为大乐身之清净等。彼等之总摄为，入胎方式、生有、取受之量，四大之业与月之数，出生