English
Rays of light, dissolve into the bindus of my three places, thinking to accomplish the three indivisible vajras. Emaho! Wonderful and amazing Dharma, a state equal to the sky, beyond conceptualization and thought, wonderfully shown only in conventionality. The essence of nectar, the three tantras, is the essence of life, a pure vessel, the play of nature is compassion, the three kayas are the kaya, dissolving into the kaya, the three speech are the speech, dissolving into the speech, the three minds are the mind, dissolving into the mind, channels, winds, and bindus, completely dissolve into the bodhicitta. Om ཨོཾ་（Tibetan, Devanagari, oṃ, body, speech, and mind）, Ah ཨཱཿ（Tibetan, Devanagari, āḥ, speech）, Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）Sarva tathāgata śrī heruka mahāsukha amṛta rāsayāna kāyavākcitta vajra svabhāva ātmako'haṃ སརྦ་ཏ་ཐཱ་ག་ཏ་ཤྲཱི་ཧེ་རུ་ཀ་མ་ཧཱ་སུ་ཁ་ཨ་མྲྀཏ་རཱ་ས་ཡཱ་ན་ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾ༔（Tibetan, Devanagari, sarva tathāgata śrī heruka mahāsukha amṛta rāsayāna kāyavākcitta vajra svabhāva ātmako'haṃ, all tathagatas glorious heruka great bliss nectar taste body speech mind vajra nature I am）Having said this, hold firm the unwavering pride of being inseparable from the three vajras of all the deities. Then, pour the essence of the medicine offering into the skull cup of inner offering for all the master and disciples, holding it with the right hand. With the thumb and forefinger of the left hand, scatter it into the air. Om ཨོཾ་（Tibetan, Devanagari, oṃ, body, speech, and mind）, Ah ཨཱཿ（Tibetan, Devanagari, āḥ, speech）, Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）! Existence and appearance are inherently great nectar, the adornment of pure and equal realization, with the wonderful nectar offering, I offer to the lama, mandala, and assembly of deities. Om ཨོཾ་（Tibetan, Devanagari, oṃ, body, speech, and mind）, Ah ཨཱཿ（Tibetan, Devanagari, āḥ, speech）, Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）Maha Pancha Amrita Khahi ཧཱུྃ་མ་ཧཱ་པཉྩ་ཨ་མྲྀཏ་ཁཱ་ཧི༔（Tibetan, Devanagari, mahā pañca amṛta khāhi, great five nectar, eat）! In the expanse of intention, there is no gathering or separation of wisdom, expressed with the symbols of intelligence, the oral instructions are entrusted and expanded, to the glorious protector lama of the three lineages, I offer the medicine offering, please grant liberation and accomplishment. Sarva Pancha Amrita Khahi སརྦ་པཉྩ་ཨ་མྲྀཏ་ཁཱ་ཧི༔（Tibetan, Devanagari, sarva pañca amṛta khāhi, all five nectar, eat）! With the seven mandalas, existence and appearance arise as nectar, with the eight methods of union, great bliss wisdom descends, to the assembly of peaceful and wrathful deities of the infinite sugatas, I offer the medicine offering, please grant liberation and accomplishment. Sarva Pancha Amrita Khahi སརྦ་པཉྩ་ཨ་མྲྀཏ་ཁཱ་ཧི༔（Tibetan, Devanagari, sarva pañca amṛta khāhi, all five nectar, eat）! The glorious messengers, according to the command, protect the teachings, heroes, dakinis, and the ocean of oath-bound ones, and to the mandala of the qualities and nectar of the three realms, I offer the medicine offering, please grant liberation and accomplishment. Sarva Pancha Amrita Khahi སརྦ་པཉྩ་ཨ་མྲྀཏ་ཁཱ་ཧི༔（Tibetan, Devanagari, sarva pañca amṛta khāhi, all five nectar, eat）! Thus offer. Then, visualize on your tongue, in the sun, there is a vajra center marked with Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）, with the thumb and forefinger of the left hand clear in the sun and moon gau, place the bindu of nectar in the three places, and taste it with your tongue. Om ཨོཾ་（Tibetan, Devanagari, oṃ, body, speech, and mind）, Ah ཨཱཿ（Tibetan, Devanagari, āḥ, speech）, Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）! The samaya of the tongue is the mandala of vajra, the light of Hum ཧཱུྃ་（Tibetan, Devanagari, hūṃ, mind）passes through the path, with the sun and moon gau of the thumb and forefinger, enjoy the supreme unchanging wisdom. Vajra Amrita Maha Sukha Siddhi Alala Ho བཛྲ་ཨ་མྲྀཏ་མ་ཧཱ་སུ་ཁ་སིདྡྷི་ཨ་ལ་ལ་ཧོ༔（Tibetan, Devanagari, vajra amṛta mahāsukha siddhi alala ho, vajra nectar great bliss siddhi alala ho）! O
Chinese
嗡 啊 吽！四种事业和八种成就，内外十自在的成就等，获得一百零八种功德，见触尝觉解脱之，嘿汝嘎吉祥大悲流，毫不怀疑地恭敬受，如享寂静之饮般，为成所欲之诸义故，享用金刚誓言之殊胜！ 班杂 阿弥利达 玛哈 苏卡 悉地 吽！（藏文，梵文天城体：वज्र अम्रुत महा सुख सिद्धि हो，梵文罗马拟音：vajra amṛta mahā sukha siddhi ho，金刚 甘露 大 乐 成就 吽！）如是说诵，于诸根门及诸肢分亦作点涂。身之诸脉界，皆以甘露菩提心充满，安住于乐空之状态。发愿及吉祥如应而说。若成广大之火供，则如下文所出，于此时当为之。第四，事业之结尾：供护法总与别，外施食三份，合掌忏悔及补阙等广大而作。献会供之面谕时，将烧焦之女阴林伽之灰置于火供中。供品之残余及先前所囚禁之残余等一同遣送，送至七十步之外。若另作护法朵玛之供养，则举起。从事业仪轨之劝请、断绝、稳固成就起，于门前掘三面之坑，将林伽焚烧之灰放入，以土掩盖之上，将朵玛器皿倒扣，以金刚交杵印封，击打乐器。广大供养酬谢之供赞。念诵忏悔文及百字明三遍。对智慧尊者之像及唐卡作坚住。誓言尊者融入自身。作自生起之收放。于外解除国界及门牌。于内拔除橛且清洗。收摄坛城，广说灯供之发愿吉祥等，如从修法次第中所说之诸事皆作，则成就矣。第五，究竟圆满之次第有三：五大之事业，恒常修持之方式，及宣说彼等之利益。第一者有二：五大各自，及特别之火之事业。其中，于一切事业之初，从内心生起利他菩提之心。若欲广说，则端正事业之仪轨。献会供。与事业之后行仪轨相连而作各自之事业及发愿。
English
Oṃ Āḥ Hūṃ! The four activities and eight siddhis, the accomplishments of the ten inner and outer freedoms, etc., obtaining the hundred and eight qualities, liberating through seeing, touching, tasting, and feeling, the continuous stream of Heruka, the glorious compassionate one, taking it with reverence and without doubt, like enjoying a peaceful drink, in order to accomplish all desired purposes, enjoy the supreme vajra commitment! Vajra Amrita Maha Sukha Siddhi Ho! Saying this, apply bindus to all the sense gates and limbs. All the channels and elements of the body are filled with the nectar of bodhicitta, and remain in the state of bliss and emptiness. Recite prayers and auspicious words as appropriate. If the extensive fire offering is accomplished, then it should be done at this time, as it will be described below. Fourth, the conclusion of the activity: Offer tormas to the general and specific protectors. Give three portions as outer offerings. Combine prostrations, confessions, and great completions extensively. When offering the face-to-face instructions of the tsok offering, place the ashes of the burned yoni lingam in the homa. Send the remnants of the offerings and the previously imprisoned remnants together, and send them seventy steps away. If offering separate tormas to the Dharma protectors, then raise them. From the urging, cutting off, and firm establishment of the activity manual, dig a triangular pit in front of the door, put in the ashes of the burned lingam, cover it with earth, place the torma vessel upside down on top, seal it with a vajra cross, and beat the drums. Extensively offer praise and offerings of gratitude. Recite the confession and the hundred-syllable mantra three times. Perform the stable abiding for the wisdom being's image and painted cloth. Absorb the commitment being into oneself. Perform the generation and dissolution of oneself. Externally, dismantle the national borders and door signs. Internally, remove and wash the phurba. Gather the mandala, and extensively recite the aspiration prayers and auspicious words of the lamp offering, etc., accomplishing all the things that are said in the practice manual. Fifth, the ultimate completion sequence has three parts: the activities of the five elements, the way to continuously practice, and the benefits of those. The first has two parts: each of the five elements individually, and especially the activity of fire. Among these, at the beginning of all activities, generate the altruistic bodhicitta from the heart. If you want to elaborate, then straighten the ritual of the activity. Offer the tsok offering. Connect with the subsequent ritual of the activity and perform each activity and aspiration.