English
The veins born from the lotus, five each in the front, back, left, and right, totaling twenty. The hope of food and drink resides here and benefits the body. Therefore, there are five in each of the four directions. Thus it is said. Each of these twenty veins also has forty. Each of those also has a hundred. Even one has a hundred. A branch in one direction has twenty thousand. The twenty veins of five each, the forty veins are divided into a hundred each, so there are two thousand. Each of those also has a thousand branches, and each of those also extends into ten each, so there are ten thousand. In short, the two thousand veins in one direction, plus the twenty thousand, total eighty thousand. The names of the veins are: the front and back are called "Paga" and "Tob." The twenty thousand veins in the front are called "Paga." The twenty thousand veins in the back are called "Tob." The left and right are called "Powerful" and "Stable." The twenty thousand veins on the right are powerful. The twenty thousand veins on the left are called "Stable," therefore the four parts of the body each produce different abilities. These branches from one to seven are connected to the pores in between. The eighty thousand veins, each turning into seven branches, so the connection to the pores is eighty thousand times seven. The color of the veins is: the color has white, red, yellow, and blue. The color of these veins has five or various colors. In the sixteenth week, open the nectar, senses, heart, and non-heart. At that time, it is called the karma wind nectar. Opening the heart and esophagus holes, and the sensory holes, so that the breath flows unhindered, and the food and drink can also benefit the body, the place of accumulation exists, these winds can completely perfect the ripening of good and evil karma, so the breath flow and senses are also perfected. Thus it is said. In the seventeenth week, perform excretion, giving, and the middle. At that time, the middle wind performs excretion and giving, like wiping dirt and dust off a mirror with oil. Through the power of this wind, the senses become clear and bright. In the eighteenth week, the stable changes the senses, possessing power. At that time, the wind is without impurity, or becomes more stable. For example, the sun and moon are covered by clouds, and the wind scatters the clouds and becomes bright. This wind matures the senses and makes them bright. In the nineteenth week
Chinese
又，所谓“成办作业之三权”，此时是作业之风吗？由先前的坚固增盛，五根成熟后，也成办身体之权、生命之权和意之权三种。第二十个七日中说：“极坚硬故骨坚固。” 意思是，此时作业之风坚固，或者说极坚硬，由此产生诸骨，生出二百大骨和细小之骨，如泥像以线缠于木上。第二十一个七日中说：“如实生故生诸肉。” 意思是，此时风生肉，譬如在细绳上涂泥。第二十二个七日中说：“普遍胜利故生诸血。” 意思是，此时风普遍胜利，由此生出血。第二十三个七日中说：“完全持故覆以皮。” 意思是，此时风完全持，由此生出皮肤。第二十四个七日中说：“云持彼即具颜色。” 意思是，此时生起名为云持之风，由此生出身之皮肤，且具有颜色。第二十五个七日中说：“城市持故与血作。” 意思是，此时风城市持，由此血肉增长，逐渐变得清澈。第二十六个七日中说：“生已现成毛发等，与水脉相连而作。” 意思是，此时风以生已现成的力量，生出头发、毛发和指甲等，并使一切与脉络相连。第二十七个七日中说：“大饶益如其作业，明显美观与大小。” 意思是，此时生起名为大饶益之风，由此使身体的相好得以显现。即使造作罪业，也会造成不如意的身体，积聚十种过患。即使行善，也会转变为如意的具相好之身，以及言语悦耳动听。如果是男胎，则朝向右侧，面朝下俯卧，似有嗔怒之相。如果是女胎，则朝向左侧，手掌张开遮盖腹部，面朝上位于未消化物之下。在消化物之上进行调整和处理，在五个位置上全部。
English
Furthermore, the so-called "accomplishing the three powers of action," is this the wind of action at that time? Through the increasing stability of the previous one, the five faculties mature, and the three powers of the body, the power of life, and the power of mind are also accomplished. In the twentieth week, it says, "Because it is very hard, the bones are firm." This means that at this time, the wind of action is firm, or it is said to be very hard, and from this, the bones are produced, giving rise to two hundred large bones and small bones, like a clay statue tied to wood with thread. In the twenty-first week, it says, "Because it is truly produced, it produces all the flesh." This means that at this time, the wind produces flesh, like covering the thread with clay. In the twenty-second week, it says, "Because of universal victory, all blood arises." This means that at this time, the wind is universally victorious, and from this, blood is produced. In the twenty-third week, it says, "Because it is completely held, it is covered with skin." This means that at this time, the wind is completely held, and from this, the skin is produced. In the twenty-fourth week, it says, "The cloud holder itself makes it colorful." This means that at this time, a wind called cloud holder arises, and from this, the skin of the body is produced and has color. In the twenty-fifth week, it says, "The city holder makes it with blood." This means that at this time, the wind city holder increases flesh and blood, and gradually becomes clear. In the twenty-sixth week, it says, "Birth is manifest, hair and so on, and it is connected to the water veins." This means that at this time, the wind, with the power of manifest birth, produces hair, fur, and nails, and connects everything to the veins. In the twenty-seventh week, it says, "Great benefit, like its work, makes beauty and size clear." This means that at this time, a wind called great benefit arises, and from this, the marks of the body are made manifest. Even if one commits sins, it will create an undesirable body, accumulating ten faults. Even if one does good, it will be transformed into a desirable body with good marks, and speech that is pleasing to the ear. If it is a male fetus, it faces to the right, lying face down, looking as if it is angry. If it is a female fetus, it faces to the left, with the palm of her hand open, covering her abdomen, face up under the undigested matter. Adjusting and processing on top of the digested matter, completely in five places.
Chinese
束缚是：根脉存在于内部，明亮的木头，锐利的尖端如顶髻般存在。母亲吃得少而不美味，强烈的欲望和享乐，跳跃和长久，长时间躺卧，安乐痛苦被称为苦。在第二十八个七天里，由分别念产生八种认知。说的是，那时名为普遍分别念的风，执着于子宫，堆砌房屋，床榻，水眼，水池和河流，带来喜悦的花园，八种认知将会产生。说的是这些。在第二十九个七天里，花环改变颜色。说的是，那时名为花环的风，使皮肤的颜色变得美好，使相好变得清晰。由业力的力量，将五种颜色一一区分。在第三十个七天里，铁匠用铁锤使毛发和指甲生长。说的是，那时名为铁匠的风，使头发、毛发和指甲生长。使红色和黑色更加清晰。从第三十一个七天到第五个七天，一个月零五天里，这五个七天通过扩展，使所有相好增长。说的是，扩展的风使身体的肢体变得完美，变得宽广，使支分完全圆满。在第三十六个七天里，产生想要移动的心。说的是，那时名为移动的风，产生不愿待在子宫里的想法，因此变得不悦。在第三十七个七天里，升起不颠倒的五种认知将会产生。说的是，那时升起的五种认知是：不净的认知，气味不悦的认知，监狱的认知，黑暗的认知和完全保护的认知，这五种普通的认知不会颠倒地产生。为了显示它的自性，为了隐藏那些自性，贪欲等四十二种自性，将会变得非常清晰。说的是，那些自性本身就是佛，因为那个业也是完全成就的自性，为了使四十二位胜利者等变得清晰，由贪欲所包含的分别念集合本身就是果。在第三十八个七天里，无碍的因缘使头和身体改变。说的是，无碍的风
English
The binding is: the root veins reside within, the clear wood, the sharp tip exists like a crown knot. The mother eats little and it is not delicious, intense desires and pleasures, jumping and longevity, long lying down, comfort and suffering are called suffering. In the twenty-eighth week, eight cognitions arise from conceptualization. It is said that at that time, the wind called "universal conceptualization" clings to the womb, piling up houses, beds, water eyes, ponds, and rivers, bringing joyful gardens, and the eight cognitions will arise. It is said these things. In the twenty-ninth week, the garland changes color. It is said that at that time, the wind called "garland" makes the color of the skin beautiful and makes the marks clear. By the power of karma, the five colors are distinguished one by one. In the thirtieth week, the blacksmith grows hair and nails with a hammer. It is said that at that time, the wind called "blacksmith" makes the hair, fur, and nails grow. It makes red and black colors very clear. From the thirty-first week to the fifth week, for one month and five days, these five weeks, by expanding, make all the marks grow. It is said that the expanding wind makes the limbs of the body perfect, becomes broad, and makes the parts completely perfect. In the thirty-sixth week, the mind that wants to move arises. It is said that at that time, the wind called "moving" generates the thought of not wanting to stay in the womb, and therefore becomes displeased. In the thirty-seventh week, the five non-inverted cognitions that arise will arise. It is said that the five cognitions that arise at that time are: the cognition of impurity, the cognition of unpleasant smell, the cognition of prison, the cognition of darkness, and the cognition of complete protection, these five ordinary cognitions arise without being inverted. In order to show its nature, in order to hide those natures, the forty-two natures such as desire will become very clear. It is said that those natures themselves are Buddhas, because that karma is also the nature of complete accomplishment, in order to make the forty-two victors and others clear, the collection of conceptualizations contained by desire itself is the fruit. In the thirty-eighth week, unobstructed causes change the head and body. It is said that the unobstructed wind
Chinese
被称为“增长之缘”而极度转变。另一种称为“观风口”的现象出现，头部转向风口，双手伸直向上，逐渐发生。那些注定死亡的人，无法交叉肢体，因不善而在那里死去，或者母亲也会遭受痛苦，或者在死亡时这样做。对于善良的人来说，这些不会发生。自性菩萨从子宫中出生。据说，三十八周过去后从子宫中出生，实际上是自性菩萨的诞生。那时，他遭受像活剥牛皮一样的痛苦。七天后，六万种虫类从身体中生出并吞噬，这是普通人和子宫共有的。经文中说：“为了自性智慧金刚的缘故，被称为金刚之蕴。”因此，无论哪个蕴产生，自性的理由，或者伟大自性的理由之蕴，都是五金刚的自性，显现为虚空，因此经中说蕴即是金刚，这是经文的理由。这也应该事先知道，这是第一个特征的意义。为了展示第二身的肢体，自性住续有两种。这里说的是第二身，即自身和先前的续。为了展示前者，经中说：“心是自性智慧。”这表明，有觉知的心本身就是自生的智慧，是三种殊胜状态中的因的状态。“未造作的常续刹那，没有什么是它未曾做过的。”这里说的是，轮回的作者本身就是具有习气的刹那，确定无疑的是，它本身就是自性的原因。“无明黑暗轮回所染污。”这里说的是，轮回的因缘所进入的障碍。“所有迷惑世界的法。”这里说的是，轮回的自性和本质。“内外缘起二者中轮回。”这里说的是，轮回的方式是在有之轮中，以潜在和显现的原因围绕三界，这就是名色。“经历不和谐的苦乐。”这里说的是，不和谐的苦乐是果，也就是过失。“根、境、时的一切显现，
English
It is transformed greatly by what is called the 'condition of increase.' Another phenomenon called 'looking at the wind opening' occurs, where the head turns towards the wind opening, and the two hands are stretched upwards, gradually occurring. Those destined to die cannot cross their limbs and die there due to non-virtue, or the mother also experiences suffering, or does this at the time of death. For virtuous ones, these do not occur. The Svabhava Bodhisattva emerges from the womb. It is said that emerging from the womb after thirty-eight weeks have passed is actually the birth of the Svabhava Bodhisattva. At that time, he experiences suffering like being skinned alive like an ox. After seven days, sixty thousand kinds of worms are born from the body and devour it, which is common to ordinary people and those in the womb. In the scriptures, it is said, 'For the sake of the Svabhava Jnana Vajra, it is called the Vajra Skandha.' Therefore, whichever skandha arises, the reason of Svabhava, or the skandha of the reason of the Great Self, is the nature of the five Vajras, appearing as emptiness, so the tantra teaches that the skandha itself is Vajra, which is the reason of scripture. This should also be known beforehand, which is the meaning of the first characteristic. To show the limbs of the second body, there are two kinds of Svabhava Sthiti Tantra. Here it speaks of the second body, which is itself and the preceding continuum. To show the former, it is said, 'The mind is Svabhava Jnana.' This shows that the mind with awareness itself is the self-born wisdom, which is the state of the cause among the three superior states. 'The uncreated continuous moment, there is nothing that it has not done.' This speaks of the fact that the agent of samsara itself is the moment with habitual tendencies, and it is certain that it itself is the cause of Svabhava. 'Obscured by the darkness of ignorance samsara.' This speaks of the obscuration entered by the causes and conditions of samsara. 'All the dharmas that delude the world.' This speaks of the nature and essence of samsara. 'Revolving in the two, inner and outer, dependent origination.' This speaks of the way of samsara, which is in the wheel of existence, with latent and manifest causes revolving around the three realms, which is name and form. 'Experiencing discordant happiness and suffering.' This speaks of the fact that discordant happiness and suffering is the result, which is the fault. 'All appearances of the senses, objects, and time,'