Chinese
瑜伽士们的再次“鱼月于额间”，是指金刚和莲花相互结合时，融化之主的时机。所谓“大山上月亮升起”，是指从额间生起菩提心的各个时机，鱼月转变为圆满的安乐。因此，所有这些时机都如是宣说了极度忿怒母。如是，“罗睺吞噬了网，执持于顶轮处”，是指忿怒眼玛姆的文字如罗睺一般，其中心是忿怒母的丝线。它也以大贪欲的智慧之火来体验，自己的心吞噬了自己的心，作为食物。由于吞噬了极度忿怒母，眼睛是不会穷尽的，瑜伽母们都安住在如同虚空般无别的形色之中。什么时候呢？宣说了，所谓“初一”，是指安住在鱼的紧接着的位置。罗睺在哪里？确定是追随太阳的。是指在二者之间，太阳强烈进入，因阴影而恐惧，仅仅是罗睺的意识。世间人称其为罗睺，是月亮的儿子。那如何是月亮的一部分呢？那正是太阳的劣子。是主尊的形象。因此是二者的食物。如是等等，所有这些瑜伽母都应知晓。“自己的田地所生，名称广大”，是指所有这些极度忿怒母等等，再次从初一等等到十二之间，即十三、十四以及隐没和生起的鱼，在所说特征的末尾，两个两个地理解。所谓“每一个”，是指再次播种在其中的那些。如是，所谓“禅定”等等，在获得口诀的时机，瑜伽自在者因与因的实物分离而迷惑。不想要吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕（藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：帕）字。是指即使在最极无漏的刹那，对于以金刚和莲花所做的任何菩提心，也不忆念那分别执取的结合。如果那时没有因，那时自性的形象 ༄。 大自在天的形象嘿热
English
Again, for the Yogis, "the fish month on the forehead" refers to the time of the lord of melting from the union of Vajra and Padma. "The moon rising on the great mountain" refers to the times when the Bodhicitta arises from the forehead, and the fish month transforms into complete bliss. Therefore, all these times are spoken of as the extremely wrathful mother. Thus, "Rahula consumes the net, holding it in the crown chakra" means that the letters of the wrathful-eyed Mamaki are like Rahula, with the thread of the wrathful mother in its center. It also experiences with the fire of the wisdom of great desire, one's own mind consuming one's own mind as food. Because the extremely wrathful mother is consumed, the eyes are inexhaustible, and all the Yoginis abide in a form that is indistinguishable from space. When is it? It is said, "the first day," which means abiding immediately after the fish. Where is Rahula? It is certain to follow the sun. It means that between the two, the sun strongly enters, and fear from the shadow is merely the consciousness of Rahula. The world calls him Rahula, the son of the moon. How is that a part of the moon? That is the inferior son of the sun. It is the form of the chief. Therefore, it is food for both. Thus, all these Yoginis should know. "Born of one's own field, the name is vast," means that all these extremely wrathful mothers, etc., again from the first day, etc., to the twelfth, that is, the thirteenth, fourteenth, and the setting and rising fish, at the end of the stated characteristics, understand two by two. "Each one" refers to those who are sown in it again. Thus, "meditation," etc., at the time of obtaining the oral instructions, the Lord of Yoga is confused because of being separated from the object of the cause. The letters Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Phaṭ (藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：帕) are not desired. It means that even in the most supreme moment of non-leakage, one does not remember the union of Bodhicitta, which is apprehended separately by Vajra and Padma. If there is no cause at that time, then the form of self-nature ༄. The form of the Great Lord Heru
Chinese
如果问金刚等形象如何产生，（佛）说：名为从文字产生的身，因为不穷尽，所以是从文字产生的。形象是显而易见地，自身的身体的各部分都变成嘿金刚甘露。所谓“嘿”，是由于埃字的完全结合，从啊哇杜帝彻底降下，哈空性的形态在哇塔格的中央，此自身的觉性的智慧的本体遍布一切心身，那时彻底安住，因为那时金刚甘露的自性，一切本尊和嘿金刚等金刚甘露的自性都是无分别的本体而产生。经文中以“在兄弟姐妹中行事”等语零散地宣说，是为了让班智达们感到迷惑。其余部分容易理解。吉祥空行海瑜伽母续之大王经的注释《舟船》中，关于暴怒母的特征的见解手印和手印的回答，以及瑜伽的分类，菩提之道的特征，以及同样地，名字的文字的分类，以及坛城主尊的自性和处所等，以充满的山等的特征来显示普遍的行为，以及广为显示远离一切分别的特征的仪轨的自性，这是第二十七品的解释。 第二十七品。
English
If asked how the forms of Vajra and others arise, (the Buddha) said: It is called the body arising from letters, because it is inexhaustible, it arises from letters. The form is manifestly that the parts of one's own body all become Hevajra nectar. The so-called "He" is due to the complete combination of the letter E, descending completely from Avadhuti, the form of Ha emptiness is in the center of Vataga, this self-nature of one's own awareness wisdom pervades all mind and body, then it completely abides, because at that time the nature of Vajra nectar, all deities and Hevajra etc. the nature of Vajra nectar all arise as the nature of non-discrimination. The text speaks of "acting among siblings" etc. in a scattered manner, in order to confuse the Panditas. The rest is easy to understand. In the commentary "Boat" on the great king of the glorious Dakini Ocean Yoga Mother Tantra, the view mudra of the characteristics of the Wrathful Mother and the answer to the mudra, and the classification of yoga, the characteristics of the path to enlightenment, and likewise, the classification of the letters of names, and the self-nature and place of the mandala lord, etc., showing the universal behavior with the characteristics of mountains etc. that are full, and extensively showing the nature of the ritual of the characteristics of being free from all discriminations, this is the explanation of the twenty-seventh chapter. Twenty-seventh chapter.