English
For those are sun cushions. For the abbreviated, other than the six heroes, the others are the same as before. Vajrasattva also holds his own symbol, a five-pointed red vajra, and the rest are the same as before. The six yoginis only hold curved knives and skull bowls. Although the tantra speaks of both dance postures and right extensions, here only the right extension should be done. Among these, Vajrasattva and Vajravarahi are in union, Vairochana and Yamamo are in union, Padmanartesvara and Mohini are in union, Heruka and Rakshasi are in union, Vajrasurya and Trasani are in union, Hayagriva and Chandika are in union. These are also generated from their respective mantras and blessed by the mantras. If one is not interested in meditating on the deity's body but prefers letters, or prefers abbreviation, then merely believing that the letters themselves are the essence of the mantra can also achieve the purpose. So where is the place to meditate? Meditate in the places where flesh and skin meet, such as the heart. Hayagriva and Chandika are placed at the hairline, and the body is covered with light, or placed on the two shoulders, two elbows, two hips, and two knees, these eight major joints, and then contemplate that its light covers the entire body. Here, the oral instruction of the lineage of lamas is that on the body of glorious Heruka, Vajrasattva and the other six are placed in the heart, and Vajravarahi and the other six are placed in the navel. The six fathers embrace the mothers, and the six mothers embrace the fathers, so there are twenty-four armor deities on the body of the main deity. Similarly, it is also the same on the mother deity, which is known as four sets of armor and is considered to be very profound. If letters are placed, the letters of om om ha facing outwards in the front, and the letters of om om bam facing inwards, etc., are also made into four sets. However, it is difficult to meditate, and if one cannot do it, then make it into two sets, the father places the father's armor in union, and the mother places the mother's armor in union. The necessity of this is to bless the six senses and the six objects, thereby protecting against all obstacles. What needs to be purified is the purification of the growth of the six senses after being born from the womb, and the ability to grasp the six objects that grows from it. The result of purification is the attainment of Buddhahood.
Chinese
以无边际的六种现量，以及能自在运用成为其行境之法作为道。上者的成熟之法是，加持诸根的脉、气，容易解开脉结，容易聚集气，明点增盛广大，生起由大乐所引生的六种现量等。金刚萨埵等这六者之所以有六部之名，虽然与六道的行进方式相似，但与真实的六部怙主略有不同。与身坛城中安住的马头明王等六者，神祇种类也不同。实际上，从普贤王如来到除盖障之间，被称为六菩萨，意义相同，但不以菩萨的方式修持，而是以如来的方式修持。其中，观想金刚萨埵普贤安住于心中，与通常一样。安置毗卢遮那虚空藏于鼻根的清净会聚处，是因为鼻脉位于此处，且其作用是形成骨骼等物的最后阶段。因此，守护它就能守护身体的一切障碍。莲花自在观世音安置于顶轮的清净处，是因为舌根连同小舌由此产生，且其作用是三十二菩萨降临之处。因此，守护它就能守护一切界的障碍。嘿汝嘎金刚手安置于肩脉的根部，是因为耳脉位于此处，且其作用是取物的双手、行走的双脚和说话的口舌都依赖于喉轮，并在各自的位置上发挥作用。因此，在此处安置本尊就能守护它们免受障碍。金刚日地藏是眼根的自性，马王除盖障是身根的自性，二者都安住在各自的位置上。如是说。有些人将毗卢遮那与地藏结合，即与眼脉的会聚处相连。日地藏与虚空藏结合，即鼻根的根部与眼睛相连，守护眼睛也能守护鼻子，其作用是守护所有如罗睺罗等脉。也有如此讲解的。
English
The path is to master the Dharma, which becomes the field of activity of the six limitless manifest knowledges. The maturing factor of the former is that the veins and elements of the senses are blessed, making it easier to untie the knots of the veins, easier to gather the winds, and the bindus increase and expand, giving rise to the six manifest knowledges led by great bliss, and so on. These six, such as Vajrasattva, are named after the six families because they resemble the ways of the six realms, but they are slightly different from the actual six lords. The six, such as Hayagriva, who reside in the body mandala, are also different types of deities. In essence, from Samantabhadra to Sarvanivaranaviskambhin, they are known as the six Bodhisattvas, and although they have the same meaning, they are not practiced as Bodhisattvas, but as Tathagatas. Furthermore, visualizing Vajrasattva Samantabhadra residing in the heart is the same as usual. Placing Vairochana Akashagarbha in the pure gathering place of the nose sense is because the nose vein is located there, and its purpose is the final stage of forming bones and so on. Therefore, protecting it protects all obstacles of the body. Placing Padma Garwang Avalokiteshvara in the pure place of the crown of the head is because the tongue sense, including the uvula, arises from that vein, and its purpose is the place where the thirty-two Bodhisattvas descend. Therefore, protecting it can protect all obstacles of the elements. Placing Heruka Vajrapani in the root of the shoulder vein is because the ear vein is located there, and its purpose is that the hands that take, the feet that walk, and the tongue that speaks all depend on the throat chakra and perform actions in their respective positions. Therefore, placing the deity there will protect them from obstacles. Vajra Surya Ksitigarbha is the nature of the eye sense, and Hayagriva Sarvanivaranaviskambhin is the nature of the body sense, and both are placed in their respective positions. Thus it is said. Some connect Vairochana with Ksitigarbha, that is, with the gathering place of the eye vein. Surya Ksitigarbha is combined with Akashagarbha, that is, the root of the nose sense is connected to the eye, and protecting the eye also protects the nose, and its purpose is to protect all the veins such as Rahula. There are also those who explain it this way.
Chinese
身装的（盔甲）金刚亥母是，坛城的主尊们稍微有些不同，与法界金刚母意义相同，于意的境，生起法界显现的风，安住在脐轮，因此安放在那里。金刚萨埵和这两位守护精液和明点的障碍。 Yama女是柔和金刚母，声音完全清净，安住在心间，心的位置。 愚昧母是味道完全清净，是白色大尸林母的自性，安放在自己的位置。 行动母是气味完全清净，是名为虚空眼母的自性，安放在额头风的位置，因为风是气味的伴侣。 怖畏母是形象完全清净，是地下的金刚母的自性，因为身体是形象的主要部分，身体的顶端安放在头顶。 旃稚迦是触觉的自性，是月亮女或者海神，安放在自己的位置，整个身体。 这些守护六境的障碍，是享受或者接近享受的所有境。 这些从其他续部来说，虽然与六心母意义相同，但此处不以心母的方式修，而是以金刚母的方式修。 金刚萨埵亥母等最初四位，本尊佛父佛母颜色方便智慧交合的方式，与时轮金刚中所说相同，后面两位虽然颜色没有确定，但是自己种姓的佛父佛母。 其后“近修”等字句是经文的段落划分。 第三，修法的支分是，心间月轮上安住的字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是意金刚。 （藏文：ཨོཾ་ཧྲཱི་ཧ་ཧ་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：嗡 悉利 诃诃 吽 吽 啪特，梵文罗马拟音：oṃ hrīḥ ha ha hūṃ hūṃ phaṭ，汉语字面意思：嗡 悉利 诃诃 吽 吽 啪特）喉间是语金刚。（藏文：ཨོཾ་ཤྲཱི་བཛྲ་ཧེ་ཧེ་རུ་རུ་ཀཱཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཌཱ་ཀི་ནི་ཛཱ་ལ་སམྦྷ་ར་སྭཱ་ཧཱ，梵文天城体：嗡 悉利 瓦吉拉 嘿嘿 噜噜 冈 吽 吽 啪特 达吉尼 匝拉 桑巴拉 梭哈，梵文罗马拟音：oṃ śrī vajra he he ru ru kāṃ hūṃ hūṃ phaṭ ḍākinī jāla sambhāra svāhā，汉语字面意思：嗡 悉利 金刚 嘿嘿 噜噜 冈 吽 吽 啪特 空行母 网 聚集 梭哈）是额头身金刚。（藏文：ཨོཾ་སརྦ་བུདྡྷ་ཌཱ་ཀི་ནཱི་ཡེ་བཛྲ་ཝརྞ་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ，梵文天城体：嗡 萨瓦 布达 达吉尼 耶 瓦吉拉 瓦尔纳尼 耶 吽 吽 啪特 梭哈，梵文罗马拟音：oṃ sarva buddha ḍākinī ye vajra varṇanī ye hūṃ hūṃ phaṭ svāhā，汉语字面意思：嗡 一切 佛 空行母 耶 金刚 描述 耶 吽 吽 啪特 梭哈）这被称为是空行母的心咒。（藏文：ཨོཾ་ཙཽ་རཱི་ཧཱུཾ་ཧཱུཾ་ཕཊ，梵文天城体：嗡 凑热 吽 吽 啪特，梵文罗马拟音：oṃ caurī hūṃ hūṃ phaṭ，汉语字面意思：嗡 凑热 吽 吽 啪特）在颈部。（藏文：ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ，梵文天城体：嗡 瓦吉拉 毗卢遮那尼 耶 吽 吽 啪特 梭哈，梵文罗马拟音：oṃ vajra vairocanī ye hūṃ hūṃ phaṭ svāhā，汉语字面意思：嗡 金刚 毗卢遮那尼 耶 吽 吽 啪特 梭哈）在额头。头顶是字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）。心间是字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。莲花蕊上是字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。腰间是字（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वा）。大腿是字（藏文：ཧ
English
The Vajravarahi in armor is slightly different from the main deities of the mandala. It has the same meaning as Dharmadhatu Vajra Mother. It resides in the navel chakra, where the wind that generates the appearance of Dharmadhatu, the realm of mind, is located. Therefore, it is placed there. Vajrasattva and these two protect against obstacles to semen and bindu. Yama female is the gentle Vajra Mother, and the sound is completely pure. She resides in the heart, the location of the mind. The Deluding Mother is the complete purification of taste, the essence of the Great White Corpse Ground Mother, and is placed in her own location. The Moving Mother is the complete purification of smell, the essence of the one called Sky Eye Mother, and is placed on the forehead, the location of wind, because wind is the companion of smell. The Terrifying Mother is the complete purification of form, the essence of the goddess Subterranean Vajra Mother, because the body is the main part of form. The best part of the body is placed on the crown of the head. Candika is the essence of touch, the Moon Woman or the Ocean Goddess, and is placed in her own location, the entire body. These protect against obstacles to the six objects, all objects of enjoyment or near enjoyment. Although these are said to be the six mind-mothers in other tantras and have the same meaning, here they are not practiced as mind-mothers, but as Vajra Mothers. The first four, such as Vajrasattva Varahi, the method of union of the father and mother, color, means, and wisdom, are the same as those described in the Kalachakra. Although the last two are not necessarily fixed in color, they are the father and mother of their own lineage. The phrase "after that, the near accomplishment" marks the boundary of the text. The third part, the limbs of accomplishment, is that the letter (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) residing on the lunar disc in the heart is the mind vajra. (Tibetan: ཨོཾ་ཧྲཱི་ཧ་ཧ་ཧཱུཾ་ཧཱུཾ་ཕཊ, Devanagari: ॐ ह्रीः ह ह हुं हुं फट्, Romanized Sanskrit: oṃ hrīḥ ha ha hūṃ hūṃ phaṭ, Literal Chinese meaning: Om Hrih Ha Ha Hum Hum Phat) The speech vajra is in the throat. (Tibetan: ཨོཾ་ཤྲཱི་བཛྲ་ཧེ་ཧེ་རུ་རུ་ཀཱཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཌཱ་ཀི་ནི་ཛཱ་ལ་སམྦྷ་ར་སྭཱ་ཧཱ, Devanagari: ॐ श्री वज्र हे हे रु रु काम हुं हुं फट् डाकिनी जाल सम्भार स्वाहा, Romanized Sanskrit: oṃ śrī vajra he he ru ru kāṃ hūṃ hūṃ phaṭ ḍākinī jāla sambhāra svāhā, Literal Chinese meaning: Om Shri Vajra He He Ru Ru Kam Hum Hum Phat Dakini Net Assembly Svaha) The body vajra is on the forehead. (Tibetan: ཨོཾ་སརྦ་བུདྡྷ་ཌཱ་ཀི་ནཱི་ཡེ་བཛྲ་ཝརྞ་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ, Devanagari: ॐ सर्व बुद्ध डाकिनी ये वज्र वर्णनी ये हुं हुं फट् स्वाहा, Romanized Sanskrit: oṃ sarva buddha ḍākinī ye vajra varṇanī ye hūṃ hūṃ phaṭ svāhā, Literal Chinese meaning: Om Sarva Buddha Dakini Ye Vajra Varnani Ye Hum Hum Phat Svaha) This is said to be the heart mantra of the goddess. (Tibetan: ཨོཾ་ཙཽ་རཱི་ཧཱུཾ་ཧཱུཾ་ཕཊ, Devanagari: ॐ चौरी हुं हुं फट्, Romanized Sanskrit: oṃ caurī hūṃ hūṃ phaṭ, Literal Chinese meaning: Om Chauri Hum Hum Phat) In the neck. (Tibetan: ཨོཾ་བཛྲ་བཻ་རོ་ཙ་ནཱི་ཡེ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ, Devanagari: ॐ वज्र वैरोचनी ये हुं हुं फट् स्वाहा, Romanized Sanskrit: oṃ vajra vairocanī ye hūṃ hūṃ phaṭ svāhā, Literal Chinese meaning: Om Vajra Vairocani Ye Hum Hum Phat Svaha) On the forehead. The letter (Tibetan: ཨོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) is on the crown of the head. The letter (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is in the heart. The letter (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) is on the lotus stamen. The letter (Tibetan: སྭཱ, Devanagari: स्वा, Romanized Sanskrit: svā, Literal Chinese meaning: Sva) is at the waist. The letter (Tibetan: ཧ) is on the thigh.