Submission of personal power in the way of the hunter, warrior, missionaries and formless players in the Academy of Leela, which is carried out through the mechanism of the donation of its strength, resonates in such rituals offering gifts (external, internal, secret) in Buddhism.

Offerings in Buddhism, correspond with dedication and empowers the practice of a certain level. Thus, the offering also includes a method of producing the right of access to knowledge through practice.

About offerings in Buddhism, read this article.

The outer offering (phyi'i mchod-pa) - an offering of external objects such as water, flowers, incense, and so on, or objects that appeal to the five senses. Outside the mandala - is offering the outer world system. The outer offering and outer mandala correlate with the vessel (bum-dbang). Dedication of the vessel purifies the body to achieve the Nirmanakaya (sprul-sku), the body of the physical manifestation, or emanation. It empowers practice, proper infancy (bskyedrim), during which we visualize ourselves as Buddha.

The inner offering (nang-mchod) is offering a variety of aspects of the body. It may be aspects of the "rough" physical body, namely the five aggregates (Skt. Skandha) and the five elements, or, according to the Kalachakra system, aspects of the subtle body, namely the ten subtle energy-winds. But Substance domestic offerings are five varieties of meats and five nectars.

 Purified transformed, an increase in size and enhancement in the amount they are combined into two groups of five or one comprising ten elements.

Inside the mandala (nang-gi dkyil-'khor) is an offering consisting of various parts of the gross body when the spine and torso are in the form of Mount Meru and the four limbs - as continents.

The inner offering and inner mandala correlate with the secret empowerment (gsang-dbang). A secret empowerment purifies the subtle energy-winds and speech to reach sambhogakaya (longssku), the most complete body primereniya (approx. Ed .: accordance sutra "the most complete application" means the use of the Mahayana teachings sambhogakaya fully, continuously giving them pure lands Aryans -bodhisattvam). It empowers practice of the illusory body (sgyu-lus) in the context of the complete stage (rdzogs-rim).

The secret or hidden offering (gsang-mchod) - an offering blissful awareness. In other words, it is an offering of the nonconceptual blissful awareness of voidness with clear light - the subtlest level of mental activity, or the mind of clear light.

Accordingly, a secret or hidden mandala offering (gsang-ba'i dkyil-'khor) is an offering of a blissful awareness or nonconceptual blissful awareness of the emptiness of the mind of clear light.

Offering secret and secret mandala correlate with the deep recognition (shes-rab ye-shes dbang - blessing of wisdom). This empowerment purifies the mind to achieve a Jnana-dharmakaya (ye-shes chos-sku), the body of deep awareness encompassing. It empowers practice of clear light ('od-gsal) in the context of the complete stage.

Offering the true nature of reality (de-kho-nanyid mchod-pa - offering thereof) is an offering of the nonconceptual cognition of voidness.

In other words, it is offering two inseparable truths.

Two inseparable truth is:

1) pure manifestation of himself as a Buddha-figure (yidam or deity), and

2) nonconceptual blissful awareness of the emptiness of the mind of clear light.

Mandala of the true nature of reality (de-kho-na-nyid-kyi dkyil- 'khor - mandala is any) - an offering of the nonconceptual cognition of voidness or of the two inseparable truths mentioned above.

 Offerings to the true nature of reality and the mandala of the true nature of reality correlate with the fourth (dbang bzhi-pa) dedication or consecration of the precious words (tshig-dbang). This dedication simultaneously purifies the body, speech and mind to achieve svabhavakayi (ngo-bonyid sku) - the body's essential nature, or, more accurately, svabhava-dharmakaya (ngo-bo-nyid chos-sku) - the body encompassing the essential nature.