English
It should be understood as referring to the body, speech, and mind of all the heroes and yoginis who are constantly present in all times. Vajra is the combination of these three. The rest is as previously explained. The way to hold pride is all that has been said before, and because of one's own practice, and considering the mandala of the body, including all that is dependent and dependent upon, as the main deity of one's own mandala. Regarding this, it is necessary to understand two kinds of faith: faith in the nature of Heruka with a form body, and faith in the nature of co-emergent great bliss. That is, believing that co-emergent great bliss appears as the form body of Heruka, and generating strong faith in its nature. Vajra (Tibetan, Sanskrit देवनागरी, Sanskrit Roman transliteration vajra, Chinese literal meaning Diamond) is vajra, Shuddha (Tibetan, Sanskrit शुद्ध, Sanskrit Roman transliteration śuddha, Chinese literal meaning Pure) is pure, Sarvadharma (Tibetan, Sanskrit सर्वधर्म, Sanskrit Roman transliteration sarvadharma, Chinese literal meaning All Dharmas) is all dharmas, Shuddha Aham (Tibetan, Sanskrit शुद्ध अहम्, Sanskrit Roman transliteration śuddha ahaṃ, Chinese literal meaning Pure I) is pure is me. The latter means that for the purity that is integrated into the vajra of emptiness, the nature of all dharmas, and is without distinction, pride is established, so it is broader than what was said before. Vajra Shuddha (Tibetan, Sanskrit, Sanskrit Roman transliteration, Chinese literal meaning Diamond Pure) is pure, and believing that oneself is inseparable from it, that is also for the purpose of making it as firm as a vajra. Fourth, there are two parts to putting on armor and inviting the wisdom being and then giving empowerment: putting on armor and inviting the wisdom being, and giving empowerment and then sealing. The first part has two points: briefly indicating, and explaining in detail. The first point is: after generating the outer mandala and the body mandala, next, one should know the way to put on the two armors of the father and mother, so first put on the armor, and then contemplate inviting the wheel of the mandala of the wisdom being, etc. Through the combination of the mantra such as "Pha (Tibetan)" and the blazing mudra, the wisdom being is invited, and it is placed in the wheel of the mandala of the samaya being. The so-called "quickly" is said in all three commentaries to not depend on offerings, etc. Moreover, all three commentaries also say that afterwards, the sixteen vidyas also make offerings to the wisdom being, and these two statements are not contradictory, because it is not making offerings to the already invited deity, but it means that when inviting, unlike other tantras, one does not invite through offerings, but invites quickly, so it is not contradictory. Then what does "Oh na" etc. mean? It means that for the invited deity who has a standing and sitting posture, one also does the same to invite.
Chinese
总而言之，或者等等的词义，因为第一个字有后加字，所以这里取第一个的意思。第二部分分为两点：详细解释穿戴盔甲，以及详细解释引入智慧尊。第一点又分为两点：总的意义和分支的意义。第一点是：要知道这些盔甲有两个意义，盔甲应该安立在多少本尊上呢？对此，有些人引用《名义集》说：“即使是那两个盔甲，在所有轮（脉轮）上观想。”因此，他们说盔甲是为所有本尊准备的。然而，在那部论的注释中，解释说所有轮是指观想身体的坛城，并没有解释在所有轮上穿戴盔甲。而且，在许多其他《名义集》的译本中，写道：“应该穿戴两个盔甲，在所有轮上观想。”因此，该论典并没有表明在所有轮上观想盔甲。此外，在黑行派的坛城仪轨中，写道：“所有勇士和瑜伽母，都以三种盔甲装饰。”因此，他们说这表明盔甲是为所有本尊准备的。然而，在玛尔多翻译的两个译本中，其中一个写道：“所有勇士瑜伽母的，以三种盔甲”，而另一个写道：“所有勇士和瑜伽母的，盔甲”。因此，这意味着瓶灌顶的阿阇梨以勇士和瑜伽母的盔甲装饰，而不是说所有勇士和瑜伽母都以三种盔甲装饰。而且，在坛城仪轨的注释中，玛尔多解释说：“以前在修法观想时做了三种盔甲，或者自己有大盔甲和勇士的两个盔甲，以及手印上安置勇母的盔甲，这三种。”据说该论典似乎被安置在根本续的第二十七章中。在根本续的洛钦（大译师）翻译的修订版中，写道：“所有勇士和瑜伽母，以两种盔甲装饰。”即使在一些版本中出现这种情况，也是不正确的，因为那里也出现在进行行为的人穿着某种服装的行为场合中。即使玛尔的翻译中缺少了这一点，也很明显翻译的底本是不正确的。在玛尔多独自翻译的两个译本中，写道：“所有勇士和勇母，以三种盔甲。”但仍然像前面一样是正确的。
English
In short, or the meaning of "etc.", because the first word has a post-suffix, it takes the meaning of "first" here. The second part is divided into two points: explaining in detail the wearing of armor, and explaining in detail the introduction of wisdom deities. The first point is further divided into two points: the general meaning and the meaning of the branches. The first point is: It should be known that these armors have two meanings. On how many deities should the armor be established? Regarding this, some people quote from the 'Nomenclature Collection' saying, "Even those two armors, contemplate on all the wheels (chakras)." Therefore, they say that armor is prepared for all deities. However, in the commentary of that treatise, it is explained that all the wheels refer to contemplating the mandala of the body, and it does not explain wearing armor on all the wheels. Moreover, in many other translations of the 'Nomenclature Collection', it is written, "Two armors should be worn, contemplate on all the wheels." Therefore, that treatise does not indicate contemplating armor on all the wheels. Furthermore, in the mandala ritual of the Black Lineage, it is written, "All heroes and yoginis are adorned with three armors." Therefore, they say that this indicates that armor is prepared for all deities. However, in one of the two translations by Mar do, it is written, "Of all heroes and yoginis, with three armors," while the other writes, "Of all heroes and yoginis, armor." Therefore, it means that the vase initiation acharya is adorned with the armor of heroes and yoginis, not that all heroes and yoginis are adorned with three armors. Moreover, in the commentary of the mandala ritual, Mar do explains, "Previously, three armors were made during the practice contemplation, or one has a great armor and two armors of heroes, and the armor of heroines placed on the mudra, these three." It is said that the treatise seems to be placed in the twenty-seventh chapter of the Root Tantra. In the revised version of the Root Tantra translated by Lotsawa (Great Translator), it is written, "All heroes and yoginis are adorned with two kinds of armor." Even if this appears in some versions, it is incorrect, because it also appears there in the context of the behavior of a person who is performing actions wearing certain clothing. Even if this is missing in Mar's translation, it is clear that the original text of the translation is incorrect. In the two translations translated solely by Mar do, it is written, "All heroes and heroines, with three armors." But it is still correct as before.
Chinese
哦！在《总行》中，讲完六种勇女盔甲之后，说“六种盔甲即是猪母”，虽然在那一章的前面，是讲到天众之间的段落。但因为说了六种嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）、邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）等的盔甲是安立于猪母的，所以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，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）等六种也是安立于主尊的，这一点很明显。因为《律源》和《总行》二者，盔甲似乎相同，所以其意也是如此。因此，路易巴的论典也与《律源》相符。在《名义集》中，有很多关于在起立时安立盔甲的说法，如果那样的话，就和前面一样了。其他在修持仪轨禅修的时候，安立的基础并不明显。路易巴和钟比巴的身坛中，虽然说了安立十二种盔甲，但是安立于哪个本尊并不清楚。钟比巴的五尊神中，在主尊父母生起，眷属尚未生起之间，安立盔甲，因此是安立于主尊父母本身。在黑行派的修法中，只是安立于主尊父母二者，没有安立于其他。七字修法中也与之相同。路易巴的注释中，拉瓦巴说：“勇士的盔甲，六种颜色的六个字，与本尊无二无别地安立”，在最后说：“同样地，对于薄伽梵母也是如此”。因为说了将本尊和六字咒无二无别地安立，也是对主母做的，所以可知前面的六种盔甲是安立于父尊的。在般若 Rakshita 的注释中，从第 501 页到 595 页，也是同样地宣说。特别是在其中说：“同样地，薄伽梵母的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）、邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）等”，这样翻译很好。曼涅、除错、善逝贤、阇耶色那等，也是安立于主尊父母本身。婆罗门宝金刚、日造、如来金刚则也说了对所有本尊都做盔甲。虽然像这样有很多，但在洛、钟、黑三者的修法中，只是将主尊父母作为安立盔甲的基础。那也是因为基础的黑鲁嘎是父母，如猪母现证中所说，安立于单独的佛母也很多。一般来说，盔甲的诸本尊，安立于外坛城，以及安立于手上等等有很多。那么对此
English
Oh! In the Kunjö (Compendium of Practices), after explaining the six armors of the dakini, it says, "The six armors are indeed Vajravarahi." Although in the previous chapter it was a section discussing the assembly of deities, it is said that the six armors of Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), etc., are applied to Vajravarahi. Therefore, it is clear that the six of Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Ha (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), etc., are also applied to the main deity. Since both the Vinayasamuccaya and the Kunjö seem to have similar armors, their intention is also the same. Therefore, the treatise of Luipa is also in accordance with the Vinayasamuccaya. In the Abhidhanasamuccaya, there are many explanations of applying armor at the time of rising. If so, it is similar to the previous one. Otherwise, during the practice of sadhana meditation, the basis for application is not clear. In the body mandala of Luipa and Ghantapa, although it is said that twelve armors are applied, it is not clear to which deity they are applied. In the five deities of Ghantapa, since the armor is applied between the generation of the main father and mother and before the generation of the retinue, it is applied to the main father and mother themselves. In the sadhana of Krishnacharya, it is only applied to the main father and mother, and not to others. The sadhana of the seven syllables is also similar to that. In the commentary of Luipa, Lavapa says, "The six syllables of the six colors of the hero's armor are applied as inseparable from the deity." At the end, he says, "Similarly, it is also for the Bhagavati." Since it is said that applying the deity and the six mantras as inseparable is also done for the main mother, it is known that the previous six armors are applied to the father deity. In the commentary of Prajñarakshita, from pages 501 to 595, it is also explained in the same way. In particular, it says, "Similarly, the Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Bam (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), etc., of the Bhagavati," which is a good translation. Manje, Thrulshong, Gyalwa Zangpo, and Jayasena also apply it to the main father and mother themselves. The Brahmin Ratnavajra, Nyinmo Dze, and Tathagatavajra also explain that armor is applied to all deities. Although there are many such examples, in the sadhana of Lo, Dril, and Nak, only the main father and mother are taken as the basis for applying armor. That is because the basic Heruka is the father and mother. As stated in Vajravarahi Abhisamaya, there are also many cases where it is applied to the single mother alone. In general, the armor deities are applied to the outer mandala, and there are many cases of applying them to the hands, etc. Then, to that