English
It appears that in the southeast, the lama's torma is round, with a full top and a slender base, surrounded by four lotus petals, and adorned at the top with a three-eyed jewel and the sun and moon. In the east, the yidam's torma is a triangular shape with upper wings, surrounded by four lotus petals with the sun and moon. In the northeast, the dakini's torma is round, surrounded by four lotus petals. In the north, the protector's torma is triangular, surrounded by four lotus petals like the yidam. In the northwest, the goddess's torma is also the same. In the west, it is said that the arrangement of Vaishravana's torma is similar to the lama's torma, and Legden himself, according to the Zur tradition, considered Vaishravana to be one, so it is fine if it appears, and there is no contradiction if it does not. In the southwest, the oath-bound torma is a square castle shape, with a thick layer stacked on a thin surface, forming a two-tiered structure, with the image of a ram facing forward at the top. The oath-bound one is praised as the illusory protector of the Buddha's secret, so said my lama, the great Menlungpa. The offering and fulfillment are in a separate place. In the south, the red triangular torma represents the general protector torma. All of the above are painted red. In particular, for glorious protector Legden Nagpo, the practice torma is triangular, black in the middle and red at the edges, with a red crescent moon in front, surrounded by hooks, adorned with flesh and blood, and beautified with a fire mountain ornament, with a dark blue torma umbrella. The body support tsakli is attached to an arrow and temporarily placed in the north or northeast. Later, during the special empowerment, it must be arranged in the mandala. Alternatively, the torma making tradition for special empowerment is different, which will be explained later. Furthermore, the peaceful general torma is round and white, surrounded by forty-two pills. For the wrathful one, the glorious offering is triangular and red, surrounded by fifty-eight hooks with the cut facing outward. The peaceful and wrathful general tormas are larger than usual and adorned with their respective ornaments, placed at the back of the mandala, i.e., in the west. To the right south of the mandala, in a qualified kapala bowl, fill with nectar, medicine essence, the essence of the union of two causes, and excellent grain essence, and add practice medicine. To the left north, fill with bhanda rakta and add various bloods such as lotus blood and knife blood. Furthermore, at the edge of the practice empowerment, the empowerment items, in the southeast, are lamps.
Chinese
南方的精华供品以甘露来满足。北方放置金刚橛，东北方放置朵热（མདོས་རཀ）之物。我的依止上师大医隆巴的教言中说，如果能备办朵热，须弥山和天空都会呈现出不同的色彩。总而言之，须弥山会呈现出天空的色彩。或者，根本上说，建立朵热的坛城，外在方面，按照仪轨供养化身母神，并恳请其守护誓言。如前所述，作为上述含义的强调，可以陈设世间的有形朵热，或者母神的血朵热，埃嘎札地（ཨེ་ཀ་ཛ་ཊི）或热玛德（རེ་མ་ཏི）的朵热，或者如因陀罗部的清净显现，如同囊括显有世间的寺庙一般。特别是，如果符合仪轨和祈请文等，那么陈设母神种姓的朵热似乎更为合适，因此可以随意陈设。西南方，护法的朵玛，一般陈设玛贡、丹坚等即可。东北方，需要陈设息增怀诛四种事业的物品和替身朵玛。四种事业的物品是：息灾的白色圆形，增益的黄色方形，怀爱的红色半月形，诛法的黑色三角形。替身朵玛的材料是：涂有血的、带有三个角的、插有芥菜子的替身朵玛，以及装满替身材料的康朵。作为长寿的物品，红色长寿宝瓶，瓶身周围环绕着长寿丸，顶端插着酥油制成的白色金刚杵。还可以放置长寿丸和长寿酒。这些都是根据桑杰益西仁波切所说：长寿是总体的补充，内外驱除敌对和障碍，物品圆满，酥油灯、甘露和药物，安置方位橛，进行方位礼敬和橛的依止，以大红血来圆满誓言，世间佛塔，猛厉替身朵玛，持明朵玛精华，长寿食物材料。如是等等。上师灌顶和付托印、成就、多贡、长寿坛城等将在后面讲述，因此这里不需要。坛城的外围，按照通常的做法，东北方设置界线。东方是供水，东南方是洗脚水，南方是花，西南方是熏香，西方是灯，西北方是香水，北方是食物。如幻四交错，即熏香、花、灯、香水四种在四个方向交替或环形陈设，怎么方便怎么做。康地的传统说是在西方陈设。此外，还有色、声、香、味、触等。
English
The essence of the southern offering is satisfied with nectar. In the north, place a vajra stake (phurpa). In the northeast, place what is called 'dö rak'. According to the words of my venerable master, the great physician Lungpa, if 'dö rak' is available, Mount Meru and the sky will take on different colors. In short, Mount Meru will take on the color of the sky. Or, fundamentally, construct a mandala of 'dö' offering, and outwardly, according to the scriptures, offer to the emanated mothers and urge them to keep their vows. As mentioned earlier to emphasize the meaning, one can arrange worldly material 'dö', or blood 'dö' of the mothers, 'Eka Dzati' (ཨེ་ཀ་ཛ་ཊི, Ekajati, One Braid) or 'Remati' (རེ་མ་ཏི, Remati), or like the pure vision of the Indra group, like a temple encompassing the phenomenal world. In particular, if it is in accordance with the scriptures and offering prayers, it seems more appropriate to arrange a 'dö' of the mother's lineage, so arrange whatever is convenient. In the southwest, the protector's torma, generally arranging 'Ma Gon', 'Damchen', etc., is sufficient. In the northeast, it is necessary to arrange the substances for the four activities and the effigy torma. The substances for the four activities are: white round for pacifying, yellow square for increasing, red crescent for magnetizing, and black triangle for wrathful. The effigy materials are: a three-cornered effigy torma smeared with blood and planted with mustard seeds, and a 'Kong Zor' filled with all the effigy materials. As a substance for longevity, a red longevity vase, with the base surrounded by longevity pills, and a white butter vajra placed on top. Longevity pills and longevity wine are also arranged. These are according to what Sangye Yeshe Rinpoche said: Longevity is the supplement for everything, it dispels enemies and obstacles inside and outside the door, it completes the substances, butter lamps, nectar, and medicine, it plants boundary stakes, it reveres the direction and relies on the stake, it fulfills the vows with great red blood, worldly stupas, fierce effigy torma, vidyadhara torma essence, longevity food materials. So on and so forth. The higher empowerments and the entrusted seals, accomplishments, 'Do Gon', and longevity mandalas will be explained later, so they are not needed here. Around the edge of the mandala, as usual, set the boundary in the northeast. In the east is offering water, in the southeast is foot washing water, in the south is flowers, in the southwest is incense, in the west is lamps, in the northwest is perfumed water, and in the north is food. Like an illusion, four are intertwined, that is, the four of incense, flowers, lamps, and perfumed water are arranged alternately or circularly in the four directions, whichever is convenient. The Kham tradition says to arrange them in the west. Furthermore, there are forms, sounds, smells, tastes, and textures.
Chinese
供养五种，王政七种，吉祥物和八瑞相成双。如果周围有，则为五百种，或者神馐和酥油灯百种。荟供轮的用具，食物饮料等物品，美好而丰盛，为了增进二资粮，广为陈设。每天将陈旧的供品和食子进行修补和重新装饰，然后供奉。现在开始进入正文。根本颂中说：此外，还要有八支带彩带的箭，八把带镜子的刀，带桩孔的橛，用幡幢和帷幔装饰。如是说。坛城外围的八个方位，布置八支带彩带和镜子的箭，或者没有八把刀，就在四个方位各布置一把。然后按照仪轨，用五色彩线编织并连接这些物品。木橛和带桩孔的陵伽，也放置在适合安插的地方外侧。坛城中，用天饰幡幢，墙饰帷幔，中间用五叠绸缎，幡，胜幢，糌粑食子等装饰，使其美观。坛城的边缘，用虎皮或者供神的纸卷缠绕，以防止灰尘。根本颂中说：此时进行加持降临，授予近事灌顶。之后是近修的前行忏悔，誓言，加持降临后，降伏母续。因为说是这样，为了方便修持，此时进行忏悔和立誓。以一次加持降临作为间隔，授予近事灌顶，这样将近修和近事结合起来，意义上没有冲突，而且方便实践。其方式是，所有上师都面向坛城顶礼，进行智慧身圣众的忏悔，此外还这样说：吽。本来平等法身清净，因无明之故妄加增损，成熟为各种苦乐之相。为了遣除这些，受持诸佛之誓言。我等因无明，身语意三门，以放逸之态违背誓言，凡是令诸佛及眷属不悦之处，祈请大悲尊者您宽恕。立誓是：道友们串联念珠围绕坛城，或者双手结金刚外缚印，两中指并拢
English
Offerings of five kinds, royal power of seven kinds, auspicious substances and eight auspicious symbols in pairs. If available around, then five hundred kinds, or hundreds of divine food and butter lamps. The implements of the Tsok wheel, good and abundant items of food and drink, are widely arranged for the purpose of increasing the two accumulations. Every day, the old offerings and tormas are repaired and redecorated, and then offered. Now, let's proceed to the main text. In the root text, it says: "Furthermore, there should be eight arrows with colored ribbons, eight knives with mirrors, pegs with stake holes, decorated with banners and curtains." As it is said. In the eight directions outside the mandala, arrange eight arrows with colored ribbons and mirrors, or if there are not eight knives, arrange one in each of the four directions. Then, according to the practice, weave and connect these items with five-colored threads. The pegs and stake holes, along with the lingam, are also placed wherever convenient outside the placement area. In the mandala, decorate with sky ornaments of banners, wall ornaments of curtains, and in the middle with five-layered silk, banners, victory banners, tsampa tormas, etc., to make it beautiful. The edge of the mandala is wrapped with tiger skin or paper scrolls of offering deities to prevent dust. In the root text, it says: "At this time, bestow the blessing empowerment, and after that, the preliminary confession of close practice, vows, and after the blessing empowerment, subdue the Matram." Because it is said so, for the convenience of practice, at this time, perform confession and take vows. Separating with one blessing empowerment, bestowing the close practice empowerment, thus combining close practice and close service, there is no conflict in meaning, and it is convenient to practice. The way is that all the teachers face the mandala and prostrate, perform the confession of the wisdom body assembly, and also say this: Hūṃ. Originally pure as the equal Dharmakaya, due to the power of ignorance, falsely adding and subtracting, maturing into various aspects of happiness and suffering. In order to dispel these, we take the vows of the Buddhas. Due to ignorance, with body, speech, and mind, in a careless manner, we have violated the vows, whatever displeases the Buddhas and their retinue, we beseech you, the greatly compassionate one, to forgive us. Taking the vows is: Dharma brothers and sisters string rosaries and circle the mandala, or with both hands forming the vajra outer binding mudra, with the two middle fingers crossed.
Chinese
以令稳固誓言，金刚独一之手印。嗡！ 遍照无上者，我发菩提胜妙心。胜义以及世俗菩提心，从今如法受持之。如是立誓。根本中说：其后加持导入，是诸众皆着妙衣，行焚香与奏乐。男子摇哈斯达，女子摇念珠。如是说。金刚阿阇黎进入灌顶之装束或以骨饰庄严。哈斯达，即持人手的摇幡。如是，诸男子皆摇哈斯达，诸女子摇念珠。伴随盛大的焚香与奏乐之仪，绕行坛城，并伴随歌咏，如是说：根本中说：吽！ 自等同虚空边际之世间，瑜伽自在，偕同种姓之母。成为胜者护卫之具誓者，皈依供赞上师众。吽！ 自不住智慧心之坛城，偕同薄伽梵大胜忿怒尊眷属。以咒语回转之象征迎请之，以手印舞蹈之象征摇动抛掷，大威德父与母，请忆念本誓，请忆念本誓之象征而降临。吽！ 自法性大乐之身所生，薄伽梵大胜父与母，祈请降临。摧伏尸陀林傲慢众，续部忿怒尊父与母。（以下重复）自智慧炽燃八尊之坛城，八位嘎日忿怒母。（以下重复）自法性如虚空般清净之坛城，八位僧哈面母。（以下重复）自炽燃之走廊尸陀林内室，抛玛秘密母众。（以下重复）自圆满四无量之秘密坛城，马面门母偕同眷属。（以下重复）自誓言任运成就之坛。（以下重复）自在姊妹偕同眷属。（以下重复）自嗔恚炽燃之心之坛。（以下重复）忿怒尊罗刹偕同眷属。（以下重复）自炽燃广大尸陀林之坛。（以下重复）三十二空行母。（以下重复）自度脱炽燃之事业坛。（以下重复）金刚金刚童子偕同眷属。（以下重复）金刚之教敕听从者事业者之坛。（以下重复）使者爪母偕同眷属。（以下重复）自诸事业皆得成办之坛。（以下重复）智慧空行母之众。（以下重复）自律仪安住于地之坛。（以下重复）持明持咒者偕同眷属