English
That which is called an empowered reincarnation, is the manifestation of the Dharmakaya as the Sambhogakaya, the energy of the Sambhogakaya manifests as the Nirmanakaya, the Nirmanakaya, in the minds of those to be tamed, appears as the four births of flesh and blood. Seeds of virtue without autonomy, can attain the pure lands of the upper realms, while evil deeds fall into the three lower realms, experiencing suffering without liberation. Thus, although the four births are different, what is explained here is womb-birth, when the mind of the previous life ceases, and the appearance of the next has not yet arisen, it is called the intermediate mental body. The consciousness is completely lifted by the wind, although the mind is clear and the senses are complete, because there are no protecting friends or refuge, it remembers food and clothing, and runs in the ten directions. Like a bird's feather carried by the wind, or a bee carried by the wind in the sky. Father (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) ཡབ་，पितृ，pitṛ，Father, Mother (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) ཡམ，यम्，yam，Mother, ཕྱད་ཕྱོད，No corresponding，No corresponding，No corresponding，No corresponding, ཤེས་པ་བུན，No corresponding，No corresponding，No corresponding，No corresponding. Even if it goes to its own relatives, it appears to return because it does not correspond with them. It sees over there, but cannot be seen over here. Recognizing that it has died in an instant, in all the holes where it can find a body, it gathers like flies on rotting flesh. Just as flies are blocked by the wind, some may see the appearance of a blind person. Due to the harmony of past aspirations, when the parents' desires are united, if the two accumulations have already been completed, it will enter a high-caste, wealthy womb. Those who have not accumulated merit and have bad karma, whose sins increase, will enter a lower womb. Because they do not recognize themselves, they continuously cycle between old age and death. When the two bindus of the parents are released, when the two pleasures exist simultaneously, the consciousness takes the form of A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) ཨ，अ，a，No meaning, entering the father's sperm duct, gradually entering the mother's uterus. All the painful sensations experienced before, disappear in an instant, and the bindu condenses, remaining in a state of bliss and emptiness. In the first week, when the wind begins to move, the functions of the five elements are different, it will become a blurry state. The second week it becomes viscous, the third week it becomes round, the fourth week it becomes thin, the fifth week it becomes hard. The sixth week it is like a fish of the pervading god. From the seventh week onwards, from the four elements, three channels are formed, like a horse's tail. When the four elements are formed, that bindu is dissolved by water, suppressed by earth, burned by fire, and scattered by wind. In the eighth week, the heart and five root channels are formed. In the ninth week, five chakras are formed, the crown chakra presents a pointed shape facing upwards, the throat chakra gathers various tastes, the heart chakra holds thoughts, the navel chakra produces action, the secret place produces the function of experiencing pleasure.
Chinese
第十，生出支脉细如虫。第十一，母亲的眼睛和肺脏显现。形状如龟卵，大小如母亲一拃。第十二，所有脉结形成。第十三个月的时候，气息开始内外流动。第十四，骨头的鱼状物形成。第十五，肌肉形成。第十六，胫骨形成。第十七，皮肤和毛发也形成。第十八，身体的肢体形成，例如变得像龟卵一样。第十九，形成鱼泡和血清。第二十、二十一、二十二，五根和内脏形成。第二十三、二十四、二十五、二十六，肝脏、胆囊、脑和脊髓形成。第二十七、二十八、二十九，脊髓形成。第三十，肺和肠形成。脂肪、痰、胆汁等形成。第三十一、三十二，出现饥饿感，母亲吃的东西对孩子有益。第三十三、三十四、三十五，五界执持身体。第三十六、三十七、三十八，气息和意识相遇，获得六识和记忆的感知。第三十九、四十，回忆起过去和现在的善恶。九个月零九天过去，如果父母有缺陷，或者被邪魔或疾病折磨，或者器官不全，没有出现，形成的规律不会被打乱，而是像之前一样形成。在子宫里，出现肮脏的景象，业风的力量颠倒了开始和结束。子宫的封闭破裂，景象和习气消失。在没有遇到来世的亲友之前，意识不清晰，混乱不堪。由于脉、风和界的力量没有增长，所以非常憎恨疾病和邪魔等。需要药物、占卜、保护和祈祷，以及神的庇护，意识非常虚弱。然后，吃了界性的食物，精华转化为脉和明点，糟粕转化为肉和皮肤。从运动中，形成一寻长、四方的完整身体，参与轮回和涅槃的一切活动。入胎有五种菩提，九个月象征十地。男性是自性化身，是任运成就的三身自性。详细内容请参考《月亮水晶网之光》，并观看《光明空性父续》。如是说。出自《普贤佛母光明空性炽燃日光密续》中，讲述所依身体形成之理的第三十品。྅྅྅ 此外，空行母们如此劝请道： 唉玛，大母普贤，请您讲述脉的形成之理！
English
Tenth, branch veins like worms are formed. Eleventh, the mother's eyes and lungs appear. The shape is like a turtle egg, about the size of the mother's span. Twelfth, all the knots of the veins are formed. Thirteenth, at the time of the thirteenth month, the breath moves in and out. Fourteenth, the bony fish-like structures are formed. Fifteenth, the muscles are formed. Sixteenth, the tibia is formed. Seventeenth, the skin and hair are also formed. Eighteenth, the limbs of the body are formed, becoming like a turtle egg. Nineteenth, fish scales and serous fluid are formed. Twentieth, twenty-first, and twenty-second, the five senses and internal organs are formed. Twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth, the liver, gallbladder, brain, and spinal cord are formed. Twenty-seventh, twenty-eighth, and twenty-ninth, the spinal cord is formed. Thirtieth, the lungs and intestines are formed. Fat, phlegm, bile, and so on are formed. Thirty-first and thirty-second, the sensation of hunger arises. What the mother eats benefits the child. Thirty-third, thirty-fourth, and thirty-fifth, the five elements hold and sustain the body. Thirty-sixth, thirty-seventh, and thirty-eighth, when the wind and consciousness meet, the six consciousnesses and the perception of memory are found. Thirty-ninth and fortieth, all past and present good and bad are remembered. Nine months and nine days have passed. If the parents are defective, or afflicted by demons or diseases, or if the organs are incomplete and do not appear, the formation process will not be disrupted, but will form as before. In the womb, a dirty appearance arises, and the power of karmic winds reverses the beginning and the end. The enclosure of the womb is broken, and appearances and habitual tendencies disappear. Before encountering relatives and friends of the next life, consciousness is unclear and confused. Because the power of the veins, winds, and elements has not increased, there is great hatred for diseases and demons, and so on. Medicine, astrology, protection, and prayers, and the protection of the gods are needed. Consciousness is very weak. Then, by eating elemental food, the essence is transformed into veins and bindus, and the waste is transformed into flesh and skin. From movement, a complete body of one fathom long and square is formed, engaging in all activities of samsara and nirvana. There are five kinds of enlightenment in entering the womb, and nine months symbolize the ten bhumis. The male is the nature of the manifestation body, the self-perfected nature of the three kayas. For details, refer to "The Light of the Moon Crystal Net" and view "The Clear Light Father Tantra." Thus it is said. From the Thirtieth Chapter of "The Secret Tantra of the All-Good Mother, Clear Light, Blazing Sun," which explains the formation of the dependent body. ྅྅྅ Furthermore, the dakinis urged as follows: Alas, Great Mother Samantabhadrī, please speak of the formation of the veins!
Chinese
我，又，导师开示说：谛听，具慧眷属们谛听！总的来说，所谓“脉”是指：轮回与涅槃二者相连，显现与空性二者相连，常与断二者相连，心与觉性二者相连，法界与明灯相连故称为脉。总而言之，大意是这样：身体生住坏灭时，脉、气和明点，以及身和智慧等，以无别重叠的方式存在。从光中显现为身体，从声音中显现为语言，从光芒中显现为心，从身中显现为色，从文字中显现为词句，智慧和觉性由此生起。从诸元素产生的业脉，与毛孔的数量相等而存在，它们汇聚为八万束脉，又汇聚为四百零四脉，这些又归纳为五个脉轮。这些脉轮的排列有三百六十种，有时归纳为八或十六。心间有三十二个念，脐间有六十四个生起轮，密处有二十八个受用轮。这五个脉轮的中央，罗玛、江玛、邬玛三脉，如柱子般正直而立。男性呈金刚之形，女性呈铃之形。顶轮、喉轮、心轮和脐轮、密轮、足底等处，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），札（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：三），尼（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：人），苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：好），贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：爱），度（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：二），以及净化六道的文字，阿、啊、哈、夏、萨、玛六字，以无别重叠的方式存在。明点脉粗大而长，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字自然显现，是清净三身的显现之基，是乐、明、无念的证悟之道，是三身圆满之果。罗玛脉由水产生，江玛脉，昆达里尼是风，嘎德脉和明点脉由火产生。罗玛脉是菩提心降临的所依。江玛脉位于心尖的正前方，与明点脉相邻，从左右两侧的小脉络中，进入脑中和眼球内，是智慧显现的生起之道。昆达玛，下端插入密处，顶端分为三支，邬玛脉插入顶轮的顶端，是隐秘之门，法界明灯由此显现。谁修持这个，就不会期待果。二显脉插入双耳，是智慧自声显现之处。修持这个
English
I, again, the Teacher spoke: Listen, wise assembly, listen! In general, the so-called "channel" is explained as: the connection between samsara and nirvana, the connection between appearance and emptiness, the connection between permanence and annihilation, the connection between mind and awareness, the connection between the dharmadhatu and the lamp, hence it is called a channel. In short, the gist is this: When the body arises, dwells, and decays, the channels, winds, and bindus, as well as the kaya and wisdom, exist in an inseparable, stacked manner. From light, it appears as the body; from sound, it appears as speech; from rays, it appears as mind; from the kaya, it appears as form; from letters, it appears as words and sentences; wisdom and awareness arise from this. The karma channels arising from the elements exist in a number equal to the number of pores, and they gather into eighty thousand bundles of channels, which further gather into four hundred and four channels, which are then summarized into five chakras. The arrangement of these chakras is three hundred and sixty, sometimes summarized as eight or sixteen. In the heart, there are thirty-two thoughts; in the navel, there are sixty-four arising wheels; in the secret place, there are twenty-eight enjoyment wheels. In the center of these five chakras, the Roma, Kyangma, and Uma channels stand upright like pillars. The male is in the form of a vajra, and the female is in the form of a bell. In the crown chakra, throat chakra, heart chakra, navel chakra, secret chakra, and soles of the feet, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: none), Tri (Tibetan: ཏྲི, Devanagari: त्रि, Romanized Sanskrit: tri, literal meaning: three), Nri (Tibetan: ནྲྀ, Devanagari: नृ, Romanized Sanskrit: nri, literal meaning: man), Su (Tibetan: སུ, Devanagari: सु, Romanized Sanskrit: su, literal meaning: good), Pre (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, literal meaning: love), Du (Tibetan: དུ, Devanagari: दु, Romanized Sanskrit: du, literal meaning: two), and the letters that purify the six realms, the six letters A, Ah, Ha, Sha, Sa, Ma, exist in an inseparable, stacked manner. The crystal channel is large and long, and the three syllables Om (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah), Hung (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hung) naturally arise, which are the basis for the manifestation of the pure three kayas, the path of realization of bliss, clarity, and non-thought, and the fruit of the complete three kayas. The Roma channel is produced by water, the Kyangma channel, Kundalini is wind, and the Katima and crystal channels are produced by fire. The Roma channel is the support for the descent of bodhicitta. The Kyangma channel is located directly in front of the tip of the heart, adjacent to the crystal channel, and from the small channels on the left and right sides, it enters the brain and eyeballs, which is the path for the arising of the manifestation of wisdom. Kundarma, the lower end is inserted into the secret place, the top end is divided into three branches, the Uma channel is inserted into the top of the crown chakra, which is the hidden door, and the dharmadhatu lamp manifests from this. Whoever practices this will not expect the fruit. The two appearance channels are inserted into the ears, which is where the self-sound of wisdom manifests. Practicing this