English
Even if all the offerings of the mandala are arranged as offerings for the two mandalas, it is not contradictory. However, since the pacifying ritual was just performed above, it is all-encompassing to extensively arrange offerings, torma, and tsok for the three roots again. The root text says: "Then, fumigate the vase with gugul. The scented water, vase substances, neck cord, and ornaments, along with the main deity, activity vase, mandala, lama, and others as appropriate, should be arranged, and tsha-tshas should also be placed. The support for refuge, the enduring body, scattered barley, and golden beverage should also be arranged. In the morning, one hundred and eight tormas, water tormas, and naga tormas should also be offered." As it is said, the two precious vases are fumigated with gugul. They are sprinkled with mustard seeds. Obstacles are dispelled with the mantra of the four HŪṂs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). They are purified with RAṂ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), YAṂ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), and KHAṂ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康). They are fumigated with fragrant incense. The inside must be filled with two-thirds of water from pure rivers and other waters that flow into the ocean, because it is said that there is great blessing due to the presence of the bathing water of many sages. The color is changed with saffron. Twenty-five vase substances are poured in. The neck cord for Vijaya is blue and marked with a vajra. The activity vase is marked with green and a crossed vajra. They are adorned with kusha grass and peacock feathers. Both are placed with vases filled with protective mantras, conch shells, and fragrant water. The mandala of Vijaya Heruka is arranged on a low seat in the center. The activity vase is arranged in front of the teacher. It is also said here that tsha-tshas of the deities are placed on the two mandalas. It is also said in the same way in the Action Tantra, Manifest Enlightenment of Vairocana, so when tsha-tshas are placed, marks of colored powder are not necessary. However, in practice, since the retinue does not have divine power except for the main deity, there are no tsha-tshas, so marks of colored powder are made. From here on, since the vows of gods, humans, hearers, solitary realizers, and bodhisattvas are arranged as supports on a beautiful seat, in front of the blessed statue of the Teacher wearing robes, a tiered offering platform is arranged with rows of objects for near use. In front of the teacher, fragrant water mixed with incense, like a conch shell, is placed. Along with kusha grass for scattering, a vajra bell, ḍāmaru, pegs, phurbas, scattered barley, mustard seeds, gugul, etc., are all gathered. Below, the necessary obstacle-removing torma and maṇḍala flowers, etc., are placed. Pure water, the implements for replenishing the offerings of the two mandalas, and fire
Chinese
花朵，香，酥油灯，食物等也应在力所能及的范围内不慌不忙地陈设。任何时候都要做外供百零八，以及做龙供等的时候也要做龙供，因为土地都由龙族掌管。根本文中说："然后自己安坐在舒适的坐垫上，先行皈依和发心。"因此，上师安坐在坐垫上，以金刚结集手印迎请面前虚空中的皈依境，念诵："金刚上师，佛陀吉祥！"等三遍，以及按照下面灌顶前行中所说："从一切方时慈爱而安住的，上师三宝一切请垂念！"等，以及"皈依佛法僧三宝！"等皈依文三遍，以及"如过去三世诸佛，已生起圆满菩提心，如是殊胜菩提心，我今亦发起。"的发心文三遍。在妙音珍宝幢的仪轨中，具种姓的芒域班钦仁波切所作的旁注中说：从这个灌顶开始，对于所有次第的灌顶，都要修持自生、对生、瓶，以及灌顶物，并且在每次修供赞颂祈祷等结束时，都要告诉弟子如何观修的词句。所有灌顶都要观想为自己获得灌顶的上师与此时的坛城主尊无二无别，并以对此深信不疑的态度，完全领受，在献曼扎、顶礼等酬谢完毕后，再让弟子进入并给予灌顶，这非常重要。全知祖焕仁波切的口诀中这样说道。因此，如果按照自生、对生、瓶这三者的顺序来安排，似乎与上师的传统相符，这样做是合适的。然而，根本文中只有对生和瓶生，没有明确的自生，这是因为观想了自他对生无别。并且，在给弟子灌顶之前，因为自己具有秘密主（金刚手）的慢心，所以才说了自生。因此，所谓的自生，就是通过自性空来清净。从空性中，在莲花和日月垫上，自己的心性吽字蓝色完全变化，从中生出黄金的金刚。
English
Flowers, incense, butter lamps, food, etc., should also be arranged unhurriedly to the best of one's ability. At all times, one should perform the outer offering of one hundred and eight, and when performing Naga offerings, one should also perform Naga offerings, because the lands are ruled by the Nagas. In the root text, it says, "Then, one should sit comfortably on a cushion, having first performed the refuge and generation of bodhicitta." Therefore, the master sits on the cushion and invites the refuge field in the sky in front by using the vajra-gathering mudra, reciting, "Vajra Master, Buddha Glorious!" three times, and as it appears in the preliminary practices of empowerment below, "Lamas and Three Jewels, who abide with love from all directions and times, please consider!" etc., and the refuge formulas such as "I take refuge in the Buddha, Dharma, and Sangha!" three times each, and the bodhicitta generation verses such as "As the protectors of the three times, have generated perfect bodhicitta, likewise, I shall generate the supreme bodhicitta." three times. In the Lama example of Jamyang Rinchen Gyaltsen, in the annotations made by the noble Rigssé Ngari Panchen Rinpoche, it says: Starting from this empowerment, for all the empowerments of the successive vehicles, one should accomplish the self-generation, front-generation, vase, and empowerment substances, and at the end of each session of offering, praise, and supplication, one should tell the disciples the words of how to meditate. All empowerments should be regarded as the lama from whom one has received the empowerment as being non-different from the main deity of the mandala at this time, and with faith in this, one should receive it completely, and after offering the mandala and prostrations as gratitude, then the disciple should enter and be given the empowerment, which is very important. This is the oral instruction of Omniscient Zur Hwang Rinpoche. Therefore, if arranged in the order of self-generation, front-generation, and vase, it seems to be in accordance with the tradition of the previous lamas, and it seems appropriate to do so. However, in the root text, there is only front-generation and vase-generation, and there is no clear self-generation, which is because it is contemplated that self and front are inseparable. And, before bestowing empowerment on the disciple, because one has the pride of being the secret lord (Vajrapani), therefore self-generation is mentioned only briefly. Therefore, the so-called self-generation is to purify through svabhava (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). From emptiness, on a lotus and sun-moon seat, one's own mind, the blue Hum syllable, completely transforms, and from it arises a golden vajra.
Chinese
东门是白色铁钩母，南门是黄色绳索母，各自持有自己的标志并站立守护门户。根本经中说："身色和手印与其他相同。" 已经明确说明。内部的拉萨神是七十五尊怙主，外部的环境是六道众生。火山的外面是债主的宾客，各自持有自己的装束。根本经中说："然后从主尊心间的吽字发出光芒，从自性之处迎请智慧尊，以阿閰等五种供品供养，以扎吽榜火融入誓言尊。" 其含义是：主尊眷属的额头有白色嗡，喉咙有红色阿，心间有蓝色吽。从心间的吽字发出光芒，从自性之处，与自己相似的智慧轮于前方的虚空中，金刚萨玛雅扎（བཛྲ་ས་མ་ཡ་ཛཿ，वज्रसमयजः，vajrasamayajaḥ，金刚誓言生）。嗡金刚阿閰（ༀ་བཛྲ་ཨརྒྷཾ，ॐ वज्र अर्घं，oṃ vajra arghaṃ，嗡 金刚 浴水），巴当（པཱ་དྱཾ，पाद्यं，pādyaṃ，足水），布贝（པུཥྤེ，पुष्पे，puṣpe，花），都贝（དྷཱུ་པེ，धूपे，dhūpe，香），阿洛给（ཨཱ་ལོ་ཀེ，आलोके，āloke，光），根德（གནྡྷེ，गंधे，gandhe，香），内维迪耶（ནཻ་ཝི་དྱ，नैविद्य，naivedya，食物），夏巴达阿吽（ཤཔྡ་ཨཱཿཧཱུཾ，शब्द आः हूँ，śabda āḥ hūṃ，声音啊 吽）这样供养后，以扎吽榜火融入誓言尊。再次从心间的吽字的光芒，于前方的虚空中迎请五部灌顶尊，金刚萨玛扎（བཛྲ་ས་མཱ་ཛཿ，वज्रसमाजः，vajrasamājaḥ，金刚聚集生）。嗡萨瓦达塔嘎达阿比钦恰度芒（ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨབྷི་ཥིཉྩ་ཏུ་མཾཿ，ॐ सर्व तथागत अभिषिञ्चतु मं，oṃ sarva tathāgata abhiṣiñcatu maṃ，嗡 一切 如来 请灌顶我）这样祈请后，嗡吽创舍阿（ༀ་ཧཱུཾ་ཏྲཱཾ་ཧྲཱིཿཨཱཿ，ॐ हूँ त्रं ह्रीः आः，oṃ hūṃ trāṃ hrīḥ āḥ，嗡 吽 创 舍 阿）这样灌顶。身体充满，清除污垢。从剩余的水向上溢出，五部佛用以装饰头部。根本经中说："再次供养"，其含义是：点燃三份坛城中的香和灯。嗡萨瓦达塔嘎达萨巴里瓦拉阿閰扎底扎布扎梅嘎萨木札萨帕拉纳萨玛耶吽（ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ས་པ་རི་ཝཱ་ར་ཨརྒྷཾ་པྲ་ཏཱི་ཙྪ་པཱུ་ཙ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུཾ，ॐ सर्व तथागत सपरिवार अर्घं प्रतीच्छ पूच मेघ समुद्र स्फरन समये हूँ，oṃ sarva tathāgata saparivāra arghaṃ pratīccha pūca megha samudra spharana samaye hūṃ，嗡 一切 如来 及其眷属 浴水 请接受 供云 海 充满 时 吽）。同样，在阿閰的位置放入巴当（པཱ་དྱཾ，पाद्यं，pādyaṃ，足水），布贝（པུཥྤེ，पुष्पे，puṣpe，花），都贝（དྷཱུ་པེ，धूपे，dhūpe，香），阿洛给（ཨཱ་ལོ་ཀེ，आलोके，āloke，光），根德（གནྡྷེ，गंधे，gandhe，香），内维迪耶（ནཻ་ཝི་དྱེ，नैविद्य，naivedya，食物），夏巴达（ཤཔྡ，शब्द，śabda，声音），加上手印进行供养。最后摇动铃铛。嗡班杂达玛拉尼达（ༀ་བཛྲ་དྷརྨཱ་ར་ཎི་ཏ，ॐ वज्र धर्म रणित，oṃ vajra dharma raṇita，嗡 金刚 法 鸣）等等如上。所有值得赞颂的，对于所有佛土微尘数量的，以身体弯曲的各种姿态，以极大的虔诚顶礼赞颂。念诵是：然后于主尊心间盛开的莲花之上，在月亮和太阳的坛城上，有白色吽字，是五种智慧的自性，五部的本体，对此嗡班杂萨埵阿（ༀ་བཛྲ་སཏྭ་ཨ，ॐ वज्र सत्त्व अ，oṃ vajra sattva a，嗡 金刚 萨埵 阿），如水银般的念珠般围绕，从中发出光芒。观想自己和他人的身语意三门的所有罪障都得以清净。将此心髓作为修行的助伴。
English
The white iron hook mother at the east gate, and the yellow rope mother at the south gate, each holding their own symbols and standing to guard the gate. The root text states: "The body color and hand symbols are the same as the others." This has been clearly explained. Inside the Lhas are seventy-five Protectors, and in the outer environment are the six realms of beings. Outside the volcano are the guests of karmic debts, each holding their own attire. The root text states: "Then, light radiates from the Hūṃ in the heart of the main deity, and wisdom beings are invited from their natural abode. After offering the five offerings, such as Argha, they are merged into the Samaya being with Jaḥ Hūṃ Vaṃ Hoḥ." The meaning is: On the foreheads of the main deities and their retinue are white Oṃs, on their throats are red Āḥs, and in their hearts are blue Hūṃs. From the Hūṃ syllable in the heart, light radiates, and from the natural abode, a wheel of wisdom beings similar to oneself appears in the sky in front, Vajrasamaya Jaḥ (བཛྲ་ས་མ་ཡ་ཛཿ, वज्रसमयजः, vajrasamayajaḥ, Vajra Samaya Born). Oṃ Vajra Arghaṃ (ༀ་བཛྲ་ཨརྒྷཾ, ॐ वज्र अर्घं, oṃ vajra arghaṃ, Oṃ Vajra Bath Water), Pādyaṃ (པཱ་དྱཾ, पाद्यं, pādyaṃ, Foot Water), Puṣpe (པུཥྤེ, पुष्पे, puṣpe, Flower), Dhūpe (དྷཱུ་པེ, धूपे, dhūpe, Incense), Āloke (ཨཱ་ལོ་ཀེ, आलोके, āloke, Light), Gandhe (གནྡྷེ, गंधे, gandhe, Scent), Naivedya (ནཻ་ཝི་དྱ, नैविद्य, naivedya, Food), Śabda Āḥ Hūṃ (ཤཔྡ་ཨཱཿཧཱུཾ, शब्द आः हूँ, śabda āḥ hūṃ, Sound Ah Hum). After offering in this way, they are merged into the Samaya being with Jaḥ Hūṃ Vaṃ Hoḥ. Again, from the light of the Hūṃ in the heart, the five families of empowerment deities are invited into the sky in front, Vajrasamāja Jaḥ (བཛྲ་ས་མཱ་ཛཿ, वज्रसमाजः, vajrasamājaḥ, Vajra Assembly Born). Oṃ Sarva Tathāgata Abhiṣiñcatu Maṃ (ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨབྷི་ཥིཉྩ་ཏུ་མཾཿ, ॐ सर्व तथागत अभिषिञ्चतु मं, oṃ sarva tathāgata abhiṣiñcatu maṃ, Oṃ All Tathagatas Please Empower Me). After praying in this way, Oṃ Hūṃ Trāṃ Hrīḥ Āḥ (ༀ་ཧཱུཾ་ཏྲཱཾ་ཧྲཱིཿཨཱཿ, ॐ हूँ त्रं ह्रीः आः, oṃ hūṃ trāṃ hrīḥ āḥ, Om Hum Tram Hrih Ah) is bestowed as empowerment. The body is filled, and impurities are cleansed. From the remaining water that overflows upwards, the five families adorn the head. The root text states: "Offer again," which means: Light the incense and lamps in the three-part mandala. Oṃ Sarva Tathāgata Saparivāra Arghaṃ Pratīccha Pūca Megha Samudra Spharaṇa Samaye Hūṃ (ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་ས་པ་རི་ཝཱ་ར་ཨརྒྷཾ་པྲ་ཏཱི་ཙྪ་པཱུ་ཙ་མེ་གྷ་ས་མུ་དྲ་སྥ་ར་ཎ་ས་མ་ཡེ་ཧཱུཾ, ॐ सर्व तथागत सपरिवार अर्घं प्रतीच्छ पूच मेघ समुद्र स्फरन समये हूँ, oṃ sarva tathāgata saparivāra arghaṃ pratīccha pūca megha samudra spharana samaye hūṃ, Om All Tathagatas with Retinue Bath Water Please Accept Offering Cloud Sea Fulfilling Time Hum). Similarly, in the place of Arghaṃ, place Pādyaṃ (པཱ་དྱཾ, पाद्यं, pādyaṃ, Foot Water), Puṣpe (པུཥྤེ, पुष्पे, puṣpe, Flower), Dhūpe (དྷཱུ་པེ, धूपे, dhūpe, Incense), Āloke (ཨཱ་ལོ་ཀེ, आलोके, āloke, Light), Gandhe (གནྡྷེ, गंधे, gandhe, Scent), Naivedya (ནཻ་ཝི་དྱེ, नैविद्य, naivedya, Food), Śabda (ཤཔྡ, शब्द, śabda, Sound), and offer with mudras. Finally, ring the bell. Oṃ Vajradharmaraṇita (ༀ་བཛྲ་དྷརྨཱ་ར་ཎི་ཏ, ॐ वज्र धर्म रणित, oṃ vajra dharma raṇita, Om Vajra Dharma Sounding) and so on, as above. To all who are worthy of praise, with a number equal to all the dust particles of the Buddha-fields, in all ways of bowing the body, I prostrate and praise with supreme devotion. The recitation is: Then, on the lotus that blooms in the heart of the main deity, on the mandala of the moon and sun, there is a white Hūṃ syllable, which is the nature of the five wisdoms, the essence of the five families. Around this, Oṃ Vajrasattva Ā (ༀ་བཛྲ་སཏྭ་ཨ, ॐ वज्र सत्त्व अ, oṃ vajra sattva a, Om Vajra Sattva Ah), like a string of mercury, light emanates from it. Contemplate that all the sins and obscurations of the three doors of oneself and others are purified. Take this essence as an aid to practice.