Chinese
因此，由于产生习气，习气本身也是精华的清净部分，因此被认为是确定的所依，并作为意识所依赖的基础。那时，父母精血融化的滴液与中阴众生混合。俱生阿赖耶识及其因，受到殊胜安乐的加持，就像人被酒的味道和力量所麻醉一样。时间是从未形成脉搏的一个月。在子宫中，父母的精血和中阴的意识与风汇聚成一体，这是续部普遍宣称的因金刚持，或者秘密集中部所宣称的最初怙主。秘密集中部的三面，也分别是白色、红色和风的清净；六臂也是由白色、红色和风这三者，分为日月方便智慧二二而成。这样聚集后，基础时圆满的方式也有广、中、略三种，广的是通过五种现证菩提来生起（187）：父亲的精液是从座月现证菩提的如镜智自性；母亲的血液是从处所太阳现证菩提的平等性智自性；中阴的意识是从种子和手印现证菩提的妙观察智自性；白、红、意识三者合为一体，是从混合现证菩提的成所作智自性；由此身体圆满，是从身圆满现证菩提的法界体性智自性。中等的是通过四金刚来生起：死有和中阴一起是空性菩提；中阴的意识进入白红的中间，成为所依和能依，是收集种子；由此逐渐形成身体是色圆满；在外安住，根识进入对境是文字。略的是生起三金刚仪轨：中阴的意识是种子。它进入父母的白红中间是手印。由此身体完全圆满就是身完全圆满。（188）如吉祥喜金刚所说：月亮具有如镜智。第七之七具有平等性。自生本尊。
English
Therefore, since habits are produced, the habits themselves are also the pure part of the essence, so they are regarded as the definite basis, and the consciousness is taken as the basis of reliance. At that time, the melting drops of the parents' sperm and blood mixed with the intermediate state beings. The co-emergent Alaya consciousness and its cause are blessed by the supreme bliss, just as a person is intoxicated by the taste and power of wine. The time is one month from the time when the pulse has not yet formed. In the womb, the parents' sperm and blood and the intermediate state consciousness together with the wind become one, which is the cause Vajradhara commonly proclaimed in the tantras, or the first protector proclaimed in the Guhyasamaja. The three faces of the Guhyasamaja are also the purity of white, red, and wind respectively; the six arms are also formed by dividing the three of white, red, and wind into two each of sun and moon skillful means and wisdom. Having gathered in this way, the way of completing the base time also has three types: extensive, medium, and concise. The extensive one is generated through the five Abhisambodhis (187): the father's semen is the self-nature of mirror-like wisdom from the Abhisambodhi of the seat moon; the mother's blood is the self-nature of equality wisdom from the Abhisambodhi of the place sun; the intermediate state consciousness is the self-nature of discriminating wisdom from the Abhisambodhi of seed and mudra; the three of white, red, and consciousness become one taste, which is the self-nature of accomplishing wisdom from the Abhisambodhi of mixing; from this the body is completed, which is the self-nature of the Dharmadhatu wisdom from the Abhisambodhi of the complete body. The medium one is generated through the four vajras: the dying existence together with the intermediate state is emptiness Bodhi; the intermediate state consciousness enters the middle of white and red, becoming the basis and the dependent, which is collecting seeds; from this, the body is gradually formed, which is the complete form; abiding externally, the sense faculties enter the objects, which are letters. The concise one is generating the three vajra rituals: the intermediate state consciousness is the seed. It enters the middle of the parents' white and red, which is the mudra. From this, the body is completely perfected, which is the complete body. (188) As the glorious Hevajra says: The moon has mirror-like wisdom. The seventh of the seventh has equality. Self-born deity.
Chinese
其种子字手印是，分别作意宣说之，一切一体精勤者，圆满法界清净故，智者仪轨所说之，五种相貌修习之，如是宣说也。无垢光中说，之后镜等五者，其中具有月亮和精液元音的是如镜之智，生起色蕴，即为毗卢遮那佛。具有太阳和净除尘垢的是平等性智，生起受蕴，即为宝生佛。具 গন্ধর্ব 众生吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的是分别作意之智，生起想蕴，即为无量光佛。彼等是一体性，具有命气ഹി（藏文：ཧི，梵文天城体：हि，梵文罗马拟音：hi，汉语字面意思：ഹി）字的是成所作智，生起行蕴，即为不空成就佛。之后肢体一切分圆满，具有识 ஹཾ（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈）字的是法界极清净智，生起识蕴（189），即为不动佛，即内外五智之自性。此等融为一体是种子，即元音之明点和辅音之分别，以及不可摧毁之识命阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。如是所说之次第，薄伽梵放出五种光芒，应当修习无垢光放射之时轮，即是于外及胎中圆满身之决定。如是宣说也。此处彼中所引申之义是，入胎、住胎和出生三者皆不忆念不知晓的是普通众生。忆念知晓入胎，而于住胎和出生迷惑的是世间转轮王和出世间之入流者。忆念知晓入胎和出生二者，而于住胎迷惑的是最初之菩萨和独觉佛。三者皆忆念知晓的是安住于清净地之菩萨们之受生方式。第三，彼中如何出生之次第所示，大命气如何
English
Its seed syllable mudra is, individually contemplating declared, all united diligently, complete Dharma realm is pure, the wise ones' ritual says, these five aspects are to be meditated upon, thus it is said. From the stainless light, then the five mirrors and so on, among them, having the moon and semen vowels is the wisdom like a mirror, generating the form aggregate, which is Vairochana. Having the sun and purifying dust is the equality wisdom, generating the feeling aggregate, which is Ratnasambhava. Having the Gandharva being Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable is the discriminating wisdom, generating the perception aggregate, which is Amitabha. These are oneness, having the life-breath Hi (Tibetan: ཧི, Sanskrit Devanagari: हि, Sanskrit Romanization: hi, Chinese literal meaning: Hi) syllable is the accomplishing wisdom, generating the formation aggregate, which is Amoghasiddhi. Then all parts of the limbs are complete, having the consciousness Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Haṃ) syllable is the Dharma realm's extremely pure wisdom, generating the consciousness aggregate (189), which is Akshobhya, that is, the nature of the five wisdoms internally and externally. These merged into one are the seed, that is, the bindu of the vowels and the distinction of the consonants, and the indestructible consciousness life A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) syllable. In the order thus spoken, the Bhagavan emits five rays of light, one should meditate on the wheel of time radiating stainless light, that is, the certainty of completing the body externally and in the womb. Thus it is said. Here, the meaning derived from that is, not remembering or knowing all three of entering the womb, staying in the womb, and being born is the ordinary sentient being. Remembering and knowing entering the womb, but being confused about staying in the womb and being born is the worldly Chakravartin king and the otherworldly stream-enterer. Remembering and knowing the two of entering the womb and being born, but being confused about staying in the womb is the first Bodhisattva and the Pratyekabuddha. Remembering and knowing all three is the way of taking birth of the Bodhisattvas who dwell on the pure ground. Third, the order of how to be born from that is shown, how the great life-breath
Chinese
（190）中，关于十个月增长的次第作了广说，是脉、气、明点圆满和出生的方式。第一，烦恼的意和命气，刹那也在不断地增长。如是说，当临终中阴的意识进入母胎中红白明点的中央时，从彼阿赖耶识中如水生波浪般生起的烦恼意，具有动摇的自性，以及红白明点之上的二气，由彼成为因和因缘，最初形成大命气，之后各自相伴的四大种，在次第增长的每一个刹那，也从上到上不断地增长。其中，与红分相伴向上行，从而生起命气，与白分相伴向下行，从而生起下泄气。之后，业气在刹那间生起，如牛奶变成酸奶般，使黏糊糊的东西等聚集、稳固、不腐烂，并产生十处等。此亦于基础时，从阿赖耶识中生起烦恼意和造作，在道和果的（191）阶段，如吉祥密集金刚中所说，最初的怙主化为忿怒金刚三面，是此之义。此亦于吉祥时轮中所说，如是说：于秘密莲花中，当菩提心种子与血一同落入时，将变为鱼、龟、猪，以及人狮、矮人罗摩、罗摩等，黑佛、人王将变为十种相，此等亦为十种阶段。如是说，于大疏中，亦以秘密等说了内在的心金刚持，是遍入的十种阶段。此处，于秘密莲花中，当落入血中的菩提心种子，是指精液，与命一同，是指与阿赖耶识一同，当落入秘密莲花时，将变为彼十种阶段的自性。如是说。第二，关于十个月如何增长的次第作广说。
English
In (190), the stages of growth over ten months are extensively explained, detailing the completion and birth of channels, winds, and bindus. Firstly, it is said: "The afflicted mind and life-force wind, even in an instant, constantly increase." This means that when the consciousness of the intermediate state enters the womb into the center of the red and white bindus, from that Alaya consciousness, like waves arising from water, the afflicted mind, characterized by its wavering nature, and the two winds above the red and white bindus, become cause and condition, and the great life-force wind is initially formed. Then, the four elements that accompany each other gradually increase, and in each moment of sequential growth, they increase more and more. Among them, the part associated with the red element goes upward, giving rise to the life-sustaining wind, and the part associated with the white element goes downward, giving rise to the downward-cleansing wind. Thereafter, the karmic winds arise in an instant, and like milk turning into yogurt, they gather, stabilize, prevent decay, and generate the viscous substances, creating the ten places, etc. This also means that at the foundational stage, the afflicted mind and actions arise from the Alaya consciousness, and in the stages of the path and fruition (191), as stated in the Glorious Guhyasamaja, the initial protector transforms into the three-faced wrathful Vajra. This is also stated in the Glorious Kalachakra, as follows: "In the secret lotus, when the seed of Bodhicitta falls together with blood, it will transform into fish, turtle, pig, as well as man-lion, dwarf Rama, Rama, etc., black Buddha, human king will transform into ten forms, these are also the ten stages." As stated, in the Great Commentary, the inner mind Vajradhara, the all-pervading ten stages, are also explained with 'secret,' etc. Here, in the secret lotus, the seed of Bodhicitta that falls into the blood refers to semen, together with life refers to together with Alaya consciousness, and when it falls into the secret lotus, it will transform into the nature of those ten stages. So it is said. Secondly, an extensive explanation of how the stages of growth over ten months occur.
Chinese
（关于）从根本五气中身体的自性产生之次第，以及从支分五气中身体的诸根产生之次第（192）的阐述。第一，关于命气的四个阶段和中脉等产生之次第，以及关于下泄气等产生身体其他部位之次第。第一（方面）是：软软、热热、条条状，圆圆状，共四个七天。业气搅动并收集。变硬之酥油从最初，自身一半加十三的量，具足中脉与命气，产生后心脏与脐部的，脉轮十气之所依形成后，变成鱼的形状一般。在脐部与母体的脉相连，使气血增长。如是说。也就是说，在子宫中受精后，一个七天里安住于命气本身，之后命气与四大结合的缘故，转变成四个阶段，其中，第一个名为“完全聚集”之气，在第二个七天里变成软软状，之后第三个七天里名为“宝库”之气，变成热热状，之后第四个七天里名为“完全分离”之气，变成条条状，之后第五个七天里名为“完全收集”之气，变成圆圆状，这样四个七天里增长，那些气也是因为是业气的缘故，搅动白红（193）的微细颗粒，并散布到身体的所有部位，然后在六个脉轮的位置收集。之后第二个月里，从名为变硬之酥油的最初开始，命气将白红二者上下推动，在身体的中央，形成具有自身一半加十三之量的中脉，以及其中具有命气，上下两端具有白红明点的。之后命气和四大要素以及母亲的食物产生，在心脏处形成作为十气所依的十脉，在脐轮处形成作为十二时轮所依的脉，从心之金刚持（的角度来看），身体的形成就像外面认为遍入天的十种进入一样，内部也有十种进入，最初变成像鱼的形状一般。像这样发展也是（……）