Chinese
，意为将嗡(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 邦(藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：邦)等六种盔甲安放在金刚亥母身上。很明显，嗡(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 哈(藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈)等六字也安放在主尊身上，这与上述说法一致。一般来说，许多班智达都将盔甲安放在主尊父母身上，也有一些人说盔甲是为所有本尊准备的。但在洛、纳、哲三者的修法中，只将主尊父母作为安放盔甲的基础。关于详细的辩论，已经在鲁伊巴修法的注释中阐述过了。那么，应该如何安放盔甲呢？拉瓦巴说，咒语和本尊没有区别，安放咒语本身，或者安放从咒语中产生的本尊，这两种方式都已阐述。般若拉克西塔也同样如此阐述。盔甲本尊的身色和手印等，应该从修法中了解。如根本续部的盔甲咒语一样，在《总集经》和《律生经》中也有记载，在洛、哲二者的论典中也同样出现。黑行者在十二个字每个字的开头都加上嗡(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字，这是依据金刚空行母。在《名义集》中，对于身、语、意、誓言等胜乐金刚各部，讲述了与根本续部相同和不同的多种盔甲二咒。第二是，出自《吉祥黑汝迦显现略续》，第六品为摄集六勇士盔甲咒语品。出自《胜乐轮显现胜乐略续》之广释《隐义全明》中，第六品之释。第三，摄集根本咒语的元音有四部分：真实摄集支分元音，摄集根本咒语的功德，摄集根本咒语的首尾字母，以及说明品名。第一部分分为两种：摄集八句的元音，以及摄集嘎(藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎)等元音。第一种又分为两种：摄集前四句的元音，以及摄集后四句的元音。第一种是：摄集根本咒语的身体，然后是第十三个元音欧(藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧)。与摄集身体的第二个字母玛(藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛)结合，成为摩(藏文：མོ，梵文天城体：मो，梵文罗马拟音：mo，汉语字面意思：摩)。第十一个元音埃(藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃)也完全具备，即通过结合，用以庄严摄集的第六个字母达(藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达)。第四个元音长阿(藏文：ཨཱི，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：阿)本身也是第七个字母
English
meaning that the six armors of Om(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Bam(藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：Bam) etc. are placed on Vajravarahi. It is clear that the six syllables Om(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Ha(藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) etc. are also placed on the main deity, which is consistent with the above statement. In general, many Panditas place the armor on the main deity couple, and some others say that the armor is prepared for all the deities. However, in the practice methods of Lo, Nag, and Tril, only the main deity couple is taken as the basis for placing the armor. The detailed debate has already been explained in the commentary on Lui-pa's practice method. So, what kind of armor should be placed on it? Lavapa said that there is no difference between mantras and deities, and the mantra itself is placed, or the deity generated from the mantras is placed, both of which have been explained. Prajñārakṣita also explained it in the same way. The body color and hand gestures of the armor deity should be learned from the practice method. Like the armor mantra of the root tantra, it is also mentioned in the Compendium and the Vinaya-originating Sutra, and it also appears in the treatises of Lo and Tril. Nagpopa added the syllable Om(藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) at the beginning of each of the twelve syllables, which is based on Vajra Dakini. In the "Nomenclature," for the bliss of body, speech, mind, and vows, etc., of each family of Hevajra, many armor two mantras that are the same and different from the root tantra are explained. The second is, from the "Abbreviated Tantra of Manifesting the Glorious Heruka," the sixth chapter is the chapter of collecting the armor mantras of the six heroes. From the extensive explanation of the "Abbreviated Tantra of Hevajra Manifestation," the "All Clear on Hidden Meanings," the explanation of the sixth chapter. The third, there are four parts to collecting the vowels of the root mantra: actually collecting the vowels of the limbs, the greatness of collecting the root mantra, collecting the first and last letters of the root mantra, and stating the title of the chapter. The first part is divided into two: collecting the vowels of the eight lines, and collecting the vowels of Ka(藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：Ka) etc. The first is divided into two: collecting the vowels of the first four lines, and collecting the vowels of the last four lines. The first is: collecting the body of the root mantra, then the thirteenth vowel O(藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：O). Combined with the second letter Ma(藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：Ma) of the collected body, it becomes Mo(藏文：མོ，梵文天城体：मो，梵文罗马拟音：mo，汉语字面意思：Mo). The eleventh vowel E(藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：E) is also fully possessed, that is, through combination, it is used to adorn the sixth letter Ta(藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：Ta) of the collection. The fourth vowel, long A(藏文：ཨཱི，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：A), itself is also the seventh letter