Chinese
名为莲花者，从二十大脉中扩展出分支脉。第十六，名为业之风甘露，开启心脏和喉咙的门户。第十七，名为风绘深，使诸根清澈。第十八，名为稳固转变，如先前的业力一样，产生好坏大小，使诸根具有力量和能力。第十九，名为风作业，使生命、意和身体的三种官能圆满。第二十，名为业之风极坚固或坚固者，使骨骼稳固。第二十一，名为风正确产生，产生肌肉，例如泥塑之脸。第二十二，名为风普遍胜利，产生血液。第二十三，名为风完全清净执持，覆盖皮肤。第二十四，名为风云执持，使皮肤具有颜色。第二十五，名为风城市执持，使血液清澈。第二十六，名为业之风显现产生，连接毛发、水脉和指甲。第二十七，名为风大利益，如先前的业力一样，产生好坏和身体大小。第二十八，名为风分别，产生八种颠倒的观念。如《欢喜入胎经》所说：何为八？即是：房屋的观念，车辆的观念，僧院的观念，楼房的观念，花园的观念，坐在宝座上的观念，河流的观念，池塘的观念。虽然这些不是真实的，但会产生非真实的分辨。第二十九，名为风花鬘，改变身体的各种颜色。第三十，名为风铁门或铁钩聚集，使毛发和指甲生长。第三十一到三十五，五个星期名为业之风广大作用，使标志增长和扩大。
English
That called Lotus expands the branch channels from the twenty great channels. Sixteenth, that called Karma Wind Nectar opens the gates of the heart and throat. Seventeenth, that called Wind Drawing Deep makes the senses clear. Eighteenth, that called Stable Transformation, like the previous karma, produces good and bad, large and small, making the senses powerful and capable. Nineteenth, that called Wind Action makes the three faculties of life, mind, and body complete. Twentieth, that called Karma Wind Very Solid or Solidifier makes the bones firm. Twenty-first, that called Wind Correctly Producing produces muscles, like the face of a clay statue. Twenty-second, that called Wind Universally Victorious produces blood. Twenty-third, that called Wind Completely Pure Holding covers the skin. Twenty-fourth, that called Wind Cloud Holding makes the skin have color. Twenty-fifth, that called Wind City Holding makes the blood clear. Twenty-sixth, that called Karma Wind Manifestly Producing connects hair, water veins, and nails. Twenty-seventh, that called Wind Great Benefit, like the previous karma, produces good and bad and body size. Twenty-eighth, that called Wind Discrimination produces eight inverted perceptions. As it says in the Sutra of Joyful Entering the Womb: What are the eight? They are: the perception of a house, the perception of a vehicle, the perception of a monastery, the perception of a multi-storied building, the perception of a garden, the perception of sitting on a throne, the perception of a river, and the perception of a pond. Although these are not real, they produce unreal discriminations. Twenty-ninth, that called Wind Garland of Flowers changes the various colors of the body. Thirtieth, that called Wind Iron Gate or Iron Hook Gathering makes hair and nails grow. Thirty-first to thirty-fifth, the five weeks called Karma Wind Vast Action make the marks grow and expand.
Chinese
这样做。第三十六个星期，名为“业风摇动”的风，使从外部产生的觉知变得摇摆不定。母亲也大多难以忍受。第三十七个星期，名为“风起或清明”的风，产生五种出生的知觉，因此喜欢向外产生。然后，第三十八个星期，名为“业风无碍”的风，从十二缘起的有中，以从子宫中产生的方式出生，因此身体本身就像头尾颠倒一样，头朝下显示，从而出生。或者，将前面第十三个星期的风与第三十六个星期结合起来。正如《地基》中所说的那样，在那里，属于出生的风产生，因此它对它产生伤害，显示出变得摇摆不定的方式。像这样，对于那些不完整的风的传承，是由注释来补充的。对此，法王丹巴仁波切的批注中说：“首先在胸前按压谷物，然后混乱地组合在后面。”因此，如果在这里也稍微组合一下混乱的部分，那么在第一个星期，风完全聚集，使两个种子合二为一，无论男女，在母亲的左右肋部膨胀，非常紧密地结合，稍微变硬。像蛋清一样覆盖着它，里面是空的，这就是“mer mer po”的时期，具有舍受的感觉。然后，在第二个星期，名为“仓库”的风使它比那更硬一点，没有内外地聚集在一起，形成圆形。内外都像蛋清一样，像酸奶一样存在，尚未形成的是“nur nur po”的时期，在那里也体验到快乐和痛苦的感觉。然后，在第三个星期，风区分饥饿和口渴，但不是完全区分，因此母亲所吃的食物的精华从脐带进入，使身体膨胀，已经形成但仍然柔软，因此称为“ltar ltar po”。然后，在第四个星期，风完全聚集，五种肢体的根源由元素产生，但仍然是突出的。
English
This is done. In the thirty-sixth week, the wind called "Karma Wind Shakes" causes the externally arising awareness to become wavering. The mother also mostly finds it unbearable. In the thirty-seventh week, the wind called "Wind Rises or Clear" generates five perceptions of birth, therefore it is happy to arise externally. Then, in the thirty-eighth week, the wind called "Karma Wind Unobstructed" is born from the existence of the twelve links of interdependence in the manner of arising from the womb, therefore the body itself is just like the head and tail being reversed, showing the head downwards, thus giving birth. Alternatively, the wind of the thirteenth week above is combined with the thirty-sixth week. As stated in the "Ground of Earth," the winds belonging to birth arising there occur, therefore it causes harm to it, showing the way it becomes wavering. Thus, for those incomplete lineages of winds, they are supplemented by commentaries. On this, in the annotations of Dharma Lord Dampa Rinpoche, it says, "First press the grain against the chest, then combine the confusion in the back." Therefore, if we also slightly combine the confused parts here, then in the first week, the wind completely gathers, causing the two seeds to unite as one, whether male or female, swelling on the left and right ribs of the mother, combining very closely, becoming slightly hard. Like egg white covering it, the inside is empty, this is the time of "mer mer po," possessing the feeling of equanimity. Then, in the second week, the wind called "Storehouse" makes it a little harder than that, gathering together without inside or outside, forming a round shape. Both inside and outside become like egg white, existing like yogurt, what has not yet formed is the time of "nur nur po," where the feelings of pleasure and pain are also experienced. Then, in the third week, the wind distinguishes hunger and thirst, but not completely, therefore the essence of the food eaten by the mother enters from the navel, causing the body to swell, it has formed but is still soft, therefore it is called "ltar ltar po." Then, in the fourth week, the wind completely gathers, the five roots of the limbs are produced by the elements, but are still protruding.
Chinese
由于不可见，就像一个水泡，在那里变得坚硬，能够承受按压，所以称为“变硬”。之后，在第五个星期，由于名为“业风食”的风，产生了五个肢体的剩余部分，从那里面变得像一块多余的肉，出现肢体和分支的迹象，这就是手脚移动的时期。之后，在第六个星期，由于“回旋风”的作用，五个肢体完全分开，头发、体毛和指甲也出现，这就是那个时期。之后，在第七个星期，由于“回转风”的作用，所有肢体和分支完全产生，眼睛等感官也显现出来，这就是那个时期。之后，在第八个星期，由于“业风分别”的作用，产生了近用的造作之门，感官和迹象等所有位置都变得清晰，九个孔显现出来，这就是“迹象显现的时期”。从第九个星期开始，就像前面所说的那样。在第三十七个星期的时候，《示现入胎经》中说，对于喜悦者，将会产生五种颠倒的意识。哪五种呢？不净的意识，气味不好的意识，监狱的意识，黑暗的意识，以及完全厌倦而想要出来的意识。住在胎中的众生会生起这样的厌倦之心。就像这样，之前的经中说了不净、恶臭和不喜欢黑暗这三种意识，从而想要出来。这些是导师德瓦扎亚根据小册子原文写下的。那里，《事师五十颂》中说，对于那个身体，孩子们会认为‘这是我’，‘这是我的’，并且执着于‘这是我’。圣者们则认为这只是痛苦。如此，由于那样的圆满，仅仅是欲界众生的力量，那些有情住在胎中的时间，依靠风和三十八个星期，身体和所有肢体都非常圆满。之前的经中也说，住在胎中的众生也
English
Because it is invisible, it is like a bubble; there it becomes hard, and because it can withstand pressing, it is called "hardening." Then, in the fifth week, because of the wind called "karma wind food," the remaining parts of the five limbs are produced, and from that it becomes like a piece of excess flesh, and the signs of limbs and branches appear, which is the time when the hands and feet move. Then, in the sixth week, the five limbs are completely separated by the "whirling wind," and hair, body hair, and nails also appear, which is that time. Then, in the seventh week, all limbs and branches are completely produced by the "reversing wind," and the senses such as the eyes are manifested, which is called that time. Then, in the eighth week, the doors of near-use formations arise due to the "karma wind differentiation," and all places such as the senses and signs become clear, and the nine orifices appear, which is called the "time of sign appearance." From the ninth week onwards, it is as described above. In the thirty-seventh week, in the Sutra Showing Entry into the Womb, it says that for the joyful one, five kinds of inverted consciousness will arise. What are the five? The consciousness of impurity, the consciousness of unpleasant smell, the consciousness of a prison, the consciousness of darkness, and the consciousness of being completely weary and wanting to come out. Those living in the womb will generate such a feeling of weariness. Like this, the previous sutra spoke of the three consciousnesses of impurity, foul smell, and dislike of darkness, thereby desiring to come out. These were written by the teacher Dewazaya, also in accordance with the original small book. There also, in the Basis of the Earth, it says that for that body, children think, "This is me," "This is mine," and cling to "This is me." The noble ones, however, perceive it as suffering itself. Thus, because of that perfection, it is only by the power of beings in the desire realm that those sentient beings remain in that womb for the duration of the wind and thirty-eight weeks, and the body and all limbs are completely perfected. The previous sutra also says that those living in the womb also
Chinese
据说，通过子宫，胎儿将具备所有肢体和身体部位。四天后，它就会出生。正如所说，这确实是圆满的，但这是一种普遍的说法。因此，无论谁住在子宫里，他们的身体基础，即六种形体，以及头部、皮肤、胸部和四个内部器官，都使身体圆满，或者说，六个小脉的分支，以及左右前后四个大脉，都完全圆满，没有恶魔侵扰，就会出来并诞生。因此，九个月零十天，这是计算月份的量度。正如之前所说，然后，它会被肉覆盖着出现，当它出现时，那块肉会向内翻转，停留在胃里。刚从子宫口出来时，就被称为出生之时。出生后，逐渐属于生长的范畴，这种触觉是这样的：从眼睛的聚集而产生的触觉，到意识的聚集而产生的触觉。从那里开始，父母最初只用精液和血液来创造它。然后，当知道它已经出生后，其他人也会收集、滋养和培育与它相似的食物。然后，他们会尽一切努力保护它，防止它不合时宜地行走，以及可怕的行走和游荡。然后，由于出生的原因，诸根完全成熟，并开始教导他们说话的词语。他们也会教导其他人。因此，这些众生从无始以来就各自体验着快乐和痛苦。除非他们依赖于诸佛的菩提，以及从他人声音的原因中产生，并通过内在的如理作意获得烦恼的止息，否则他们不会超越快乐和痛苦。因此，就像这样：我的任何地方都没有任何人或任何事物。我也不是任何地方的任何事物。这句话非常难以理解，因为内在事物的死亡、转移和出生就是如此。正如所说，这是为了修持慈悲心和进入深刻的意义而引用的量度之教证。因此，进入的四法也是意业。第五个分为两个部分：一般性地展示十六种生。
English
It is said that through the womb, the fetus will possess all limbs and body parts. After four days, it will be born. As it is said, this is indeed complete, but this is a general statement. Therefore, whoever dwells in the womb, their bodily foundation, which is the six forms, and the head, skin, chest, and four internal organs, make the body complete, or the branches of the six minor channels, and the four major channels of right, left, front, and back, are completely fulfilled, without demonic interference, and will come out and be born. Therefore, nine months and ten days, this is the measure of calculating months. As it was said before, then, it will appear covered with flesh, and when it appears, that flesh will turn inward and remain in the stomach. As soon as it comes out of the womb's door, it is called the time of birth. After being born, it gradually belongs to the category of growth, and this touch is like this: from the touch arising from the gathering of the eye, to the touch arising from the gathering of the mind. From there, the two parents initially create it only with semen and blood. Then, when it is known that it has been born, others also collect, nourish, and cultivate food similar to it. Then, they make every effort to protect it from untimely walking, and from terrible walking and wandering. Then, due to the cause of birth, the faculties fully mature, and they begin to teach them the words of speech. They also teach others. Thus, these sentient beings have been experiencing happiness and suffering separately since beginningless time. Unless they rely on the Bodhi of the Buddhas, and arise from the cause of others' sounds, and through internal proper attention, obtain the cessation of defilements, they will not transcend happiness and suffering. Therefore, it is like this: I have no one or anything anywhere. I am also not anything anywhere. This statement is very difficult to understand, because the death, transference, and birth of internal things are like that. As it is said, this is quoted as a measure of scripture for the sake of cultivating loving-kindness and entering into profound meaning. Therefore, the four dharmas of entering are also mental actions. The fifth is divided into two parts: generally showing the sixteen births.