English
The three-eyed one, the one with a tiger skin, the heroines with the five mudras, the naked one with loose hair, the three-eyed one, the one with a skull crown and a head garland. In the commentaries on the root tantra, there are also other explanations than this. Many commentaries on sadhanas, etc., do not mention the consort in the armor of the father deity, nor do they mention the father deity in the armor of the consort. Some commentaries on the root tantra say that the armor of the father deity includes the consort, but the armor of the consort does not include the father deity. Abhayakara says that the armor of the father deity includes the consort, and the armor of the consort has both the presence and absence of the father deity, which is based on the fact that the lexicon says it is optional. In any case, placing the armor of the heroine with Om（ༀ，Devanagari: ओम्，IAST: oṃ，Literal meaning: Om） Vam（བཾ，Devanagari: वम्，IAST: vaṃ，Literal meaning: Vam） etc. at the navel is for the consort, not for the father deity. Placing Om（ༀ，Devanagari: ओम्，IAST: oṃ，Literal meaning: Om） Ha（ཧ，Devanagari: ह，IAST: ha，Literal meaning: Ha） etc. at the heart etc. is also not for the consort. Although two explanations are given, for Lo and Tril, it should be done as in the two commentaries. So, in which stage of the Abhisamaya should these armors be done? Lo and Tril say that in the two great sadhanas, when the Samaya being is complete and the Wisdom being has not been invited, making the armor is in accordance with the practice and the Vinaya. The latter tradition is like that, as can be known from its concise introduction. The lexicon also says that the armor is made after inviting the Wisdom being and when rising from Samadhi. Although there are such cases, it is good to avoid confusion by following the explanation from whichever stage's scripture is reliable. So, how should these armors be placed? This will be explained in the section on the meaning of the words. The meaning of the armor is, in the single hero sadhana of Lui-pa, it says, "If the body is bound by two armors, it will become indivisible and immovable." It is said that there was no invitation of the Wisdom being there, so it is not to make the Samaya being and the Wisdom being inseparable. Mainly, when generating as the father and mother deities, by truly believing in Heruka and Vajravarahi, the obstacles cannot divide or move it. The meaning of saying that it is protected by six armors in the Conduct and the Vinaya is also the same. Secondly, after briefly indicating the two meanings, the words that were said from the beginning of knowing the two armors will be explained in detail.
Chinese
诶。 嗡（藏文：ༀ，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）白色于心间安住，应信解与金刚萨埵无别。或从彼咒完全转化，如前所说生起金刚萨埵，其余五者亦应施以同理。头乃发际或发旋。帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特）吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：huṃ，汉语字面意思：吽）于一切支分，所谓一切支分者，拉瓦巴云：“皮肤内所住之微尘，皆具彼之自性及颜色。”如是般若怙亦曾宣说，故应信解身之微尘皆为马头明王之自性，为帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕特）吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：huṃ，汉语字面意思：吽）绿色。安立咒语之处，拉瓦巴云：“应安立于额间。”如是行之，若安立本尊，亦应信解身之微尘皆为其自性。有者说于一切支分，故遮止安立于额间是不应理的。若如是，则谓色蕴为毗卢遮那，身体为贪爱金刚等，彼二本尊观想于顶门与额间亦将不应理等，过失甚多。既云于皮肤内，故剩余之盔甲等亦应安立于身内。拉瓦巴云：“另有十二盔甲本尊，亦说从种子字哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）及瓦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦）等一一所生。”嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）瓦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦）等亦如前安立文字或本尊等相同，一切支分亦如前。所谓兵器二者，乃指前述之二六支分，表示盔甲。脐等乃是母之六盔甲应安立之处。如口于喉间安立，亦多有如是之说。拉瓦巴云：“脐、心、喉、头。”亦有如是说者，故应安立于喉间。顶髻如前。所谓兵器者，于此处应指一切支分。曼涅（藏文：མན་སྙེར）最初二者相同，于后面四个字之前加霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）嘿（藏文：ཧཱི，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：嘿）梭哈（藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。根本续云：“最初三者与第五之位置如前，第四为盔甲。”意即于双肩以盔甲之形象安立，第六想作兵器。此乃噶当扎巴所说之于马头明王身体一切处安立。第二者，前说以咒语及手印迎请智慧尊，
English
E. Oṃ Ha (Tibetan: ༀ་ཧ, Sanskrit Devanagari: ओ ह, Sanskrit Romanized: oṃ ha, Literal Chinese meaning: Om Ha) white, place in the heart, and believe that it is inseparable in essence from Vajrasattva. Or, from the complete transformation of that mantra, generate Vajrasattva as previously described, and apply the same reasoning to the remaining five. The head is the hairline or the crown of the head. Phaṭ Hūṃ (Tibetan: ཕཊ་ཧཾ, Sanskrit Devanagari: फट हं, Sanskrit Romanized: phaṭ hūṃ, Literal Chinese meaning: Phat Hum) to all limbs, all limbs means: Lāva said, "All the fine particles residing within the skin have its nature and color." As Prajñārakṣita also explained, all the fine particles of the body should be believed to be the nature of Hayagrīva, to be Phaṭ Hūṃ (Tibetan: ཕཊ་ཧཾ, Sanskrit Devanagari: फट हं, Sanskrit Romanized: phaṭ hūṃ, Literal Chinese meaning: Phat Hum) green. The place for placing the mantra is: Lāva said, "It should be placed on the forehead." Do as it is said, and if you place the deity, you should also believe that all the fine particles of the body are its nature. Some say to all limbs, so it is unreasonable to prevent placing it on the forehead. If so, then saying that the form aggregate is Vairocana, and the body is Raga Vajra, etc., it would also be unreasonable to meditate on those two deities on the crown of the head and the forehead, etc., and there would be many faults. Since it is said to be inside the skin, the remaining armor, etc., should also be placed inside the body. Lāva said, "Otherwise, the twelve armor deities are also said to be generated from each of the seed syllables Ha and Va, etc." Oṃ Va, etc., are also the same as before, such as placing letters or deities, etc., and all the limbs are also the same as before. The two "weapons" refer to the two sets of six mentioned earlier, indicating armor. The navel, etc., are the places where the six armors of the mother should be placed. Just as there are many such sayings that the mouth is placed on the throat. Lāva said, "Navel, heart, throat, head." It is also said like this, so it should be placed on the throat. The crown of the head is as before. The "weapon itself" here refers to all limbs. The first two Man Nyer are the same, and before the last four letters, add Ho Hī Svāhā (Tibetan: ཧོ་ཧཱི་སྭཱ་ཧཱ།, Sanskrit Devanagari: स्वाहा, Sanskrit Romanized: svāhā, Literal Chinese meaning: Svaha). The root tantra says, "The positions of the first three and the fifth are the same as before, and the fourth is the armor itself." This means that the image of the armor is placed on the two shoulders, and the sixth is considered a weapon. This is what Kadam Drapa said about placing Hayagrīva on all parts of the body. The second is: Previously, it was said that the wisdom beings were invited with mantras and mudras,
Chinese
手印是：两手指交叉成环状。两中指指尖相合，两拇指如金刚杵般牢固结合并向下指。无名指和小指伸直。置于额头正中，并旋转。如《释续集生》所说：“应向左和向右旋转。”吉祥胜者也说应向左和向右旋转，所以先向左旋转，然后向右旋转。在《行法》中，只提到“压脚”，而在《词汇》中，则有“半压脚”和“右脚伸展”。为了消除意义上的混淆，《释续集生》中说左脚压右脚，而吉祥胜者说：“伸展金刚跏趺坐”，即解开金刚跏趺坐，然后伸展右脚。在《楞伽成就法》中说，右脚大拇指上压左脚大拇指，应照此做。据说，如果在其中间部分颠倒按压方式，那是翻译错误，这样说是正确的。所谓“向上看”，是指在旋转之前，眼睛稍微向下看，然后从左边向上看，如《释续集生》中所说的那样做。向上看并发出“ཕ໊་”的声音， 能迎请居住于十方世界的勇父和勇母，化为坛城的智慧轮。在《行法》中也出现“ཕཊ་”。拉瓦巴说：“由心间的光芒引导”，如般若护所说：“用心间种子的光芒迎请”，所以这也是必要的。心间的种子是阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），以及如来金刚圆满地安立誓言者，并且所有本尊的心间，在日轮上观修三摩地萨埵。拉瓦巴和般若护的合集注释中说，十六天女供养着迎请智慧尊，这样看来，迎请之后似乎没有供养，但注释……
English
The mudra is: two fingers crossed to form a loop. The tips of the two middle fingers are joined, and the two thumbs are firmly joined like a vajra and pointed downwards. The ring finger and little finger are extended. Place it in the middle of the forehead and rotate it. As the commentary 'Compendium of Origins' says, 'It should be rotated to the left and to the right.' Gyalwa Zangpo also said that it should be rotated to both the left and the right, so first rotate to the left and then rotate to the right. In the 'Conduct,' only 'pressing the foot' is mentioned, but in the 'Lexicon,' there are 'half-pressing the foot' and 'right foot extended.' In order to eliminate the confusion in meaning, the 'Compendium of Origins' says that the left foot presses the right foot, and Gyalwa Zangpo says, 'Extend the vajra posture,' that is, undo the vajra posture and then extend the right foot. In the 'Lanka Sadhana,' it says that the left thumb is pressed on top of the right big toe, so it should be done accordingly. It is said that if the pressing method is reversed in the middle part, it is a translation error, and it is correct to say so. The so-called 'looking upwards' means that before rotating, the eyes are slightly lowered, and then looking upwards from the left, as explained in the 'Compendium of Origins.' By looking upwards and making the sound "PHA", One invites the heroes and heroines residing in the ten directions of the world, transforming them into the wheel of wisdom of the mandala. In the 'Conduct' also appears "PHAT". Lavapa said, 'Guided by the light of the heart,' as Prajñārakṣita said, 'Inviting with the light of the seed of the heart,' so this is also necessary. The seed of the heart is the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）, and the Tathagata Vajra perfectly establishes the Samaya being, and in the heart of all the deities, one meditates on the Samadhi-sattva on the sun disc. In the combined commentary of Lavapa and Prajñārakṣita, it says that the sixteen goddesses are offering and inviting the wisdom being, so it seems that there is no offering after the invitation, but the commentary...