English
With the majestic Vajra, may life be as enduring as the sun and moon! I beseech you to grant the accomplishment of Vajra life! Om Ah Hum Vajra Guru Padma Dakini Tshe Bhrum! (Tibetan: ཨོཾ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཧཱུྃ་ཨཱཿ, Sanskrit Devanagari: ॐ वज्र आयुषे हुं आ, Sanskrit Romanization: oṃ vajra āyuṣe hūṃ āḥ, Literal Chinese Meaning: Om, Vajra, Life, Hum, Ah!) Am Gusha Ya Dza Dza! Dza Hum Bam Ho! From the mandala of the unattached lotus moon disc, Padma, the rich Heruka of the realm, together with Mandarava, the consort, all the deities of the Lotus-born Vajra, since you are the Vidyadhara deities of life, if I practice following you, I beseech you to grant us practitioners the empowerment and accomplishment of life! Gathering all the life of samsara and nirvana, may the life of us yogis and our retinue be equal to the sun and moon! Into this wheel of life, infuse life! Into this mirror of six syllables, infuse life! Into this skull cup of nectar, infuse life! Into this vase of life, infuse life! Into this increase of life, infuse life! Into this lotus torma, infuse life! Into these eight auspicious symbols, infuse life! Om Vajra Ayushe Hum Ah! (Tibetan: ཨོཾ་བཛྲ་ཨཱ་ཡུ་ཥེ་ཧཱུྃ་ཨཱཿ, Sanskrit Devanagari: ॐ वज्र आयुषे हुं आ, Sanskrit Romanization: oṃ vajra āyuṣe hūṃ āḥ, Literal Chinese Meaning: Om, Vajra, Life, Hum, Ah!) In order to achieve enlightenment without obstacles, with this unchanging, immortal, life-empowering Vidyadhara, after subduing the Lord of Death and the Maras of all beings, may we attain the state of the Lotus-born Vajra, the lotus realm! May we attain the state of Vajrakilaya! Thus, with song, music, and mantra, with clear and stable visualization, invoke. Tenth is the Tsok Offering: Gather and arrange the substances of method and wisdom, perform purification with incense, bless as with inner offering, Kye! Tsok Lord, Tsok Master Heruka, in the burning palace of the charnel ground, together with your retinue, invite to the Tsok, I beseech you to come in a joyful manner! Goddess of Form, Mirror Woman, please partake of the Tsok of the eyes! Goddess of Sound, Lute Woman, please partake of the Tsok of the ears! Goddess of Scent, Incense Burner Woman, please partake of the Tsok of the nose! Goddess of Taste, Food Woman, please partake of the Tsok of the tongue! Goddess of Touch, Silk Woman, please partake of the Tsok of the body! Goddess of Dharma, Dharma Source Woman, please partake of the Tsok of the mind! The best of substances of method and wisdom, blessed by samadhi and mantra, with faithful hearts we offer, please partake, please play, please be joyful! Om Namaḥ Sarva Tathāgata Guru Deva Ḍākinī Gaṇacakra Pūja Kharaṃ Khāhi! (Tibetan: ཨོཾ་ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏ་གུ་རུ་དེ་ཝ་ཌཱ་ཀི་ནཱི་ག་ཎ་ཙཀྲ་པཱུ་ཛ་ཁ་རཾ་ཁཱ་ཧི, Sanskrit Devanagari: Not found corresponding Sanskrit Devanagari, Sanskrit Romanization: oṃ namaḥ sarva tathāgata guru deva ḍākinī gaṇacakra pūja kharaṃ khāhi, Literal Chinese Meaning: Om, Homage! All Tathagatas, Guru, Deva, Dakini, Ganachakra, Puja, Kharam, Khahi!) Thus offer. If possible, perform other completion rituals as well. Then, with mudras of offering and receiving, enjoy the Tsok.
Chinese
将剩余供品收集起来，念诵三遍 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）加持。 吽！ 守护大坛城边际者，世间空行傲慢众，曾发誓守护教法者， 安住于剩余供品者，为了守护具誓言者，剩余之主享用剩余，精华之主享用精华，愿一切皆欢喜满足。 这样向外布施。 第三是后续仪轨：向外供养朵玛，祈请宽恕，回向善根，遣送本尊，作无所缘之印，使事业之迹不显现。 如是说，故向护法财神供养朵玛，念诵《断除罪障》、《坚定守护》、《简略合集》、《共同仪轨》。 献上酬谢、供养赞颂，接受成就。 忏悔罪过，念诵百字明。 回向善根。 若有本尊像则作坚住仪轨，若无则遣送智慧尊，或将誓言尊与智慧尊融入自身。 将自身观想融入光明法界，再次从双运之身起立。 念诵吉祥之词，随力所能。 ༈ 第二，为了他利而灌顶的次第分三：准备资具，正行修供，加持灌顶之次第。 第一，在清净的法座上，布置与寂静坛城圆满次第共同的坛城。 在本尊所居的法生中央，于四瓣莲花的中心放置长寿宝瓶。 法生之外有八瓣莲花。 在这些莲花和四门上，点缀方向颜色的明点，或者全部绘制本尊像和长寿宝瓶也可以。 如果不具备，则在曼扎盘上，用白芥子堆积本尊数量的堆积，中央的曼吉上放置装满珍宝的宝瓶，宝瓶上放置装满甘露的颅器，内有长寿之物。 钟乳石，石蜜，麝香，盐，水晶，秃鹫胆，酥油，红糖，蜂蜜，酒，此为十根本。 五肉，五甘露，此为十救护。 诃子，毗诃子，余甘子，苦楝树，六妙药，此为十友伴，共三十种制成的丸药。 在其上，用朱砂在镜子上绘制双层法生，中央是 啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，周围绕以根本咒和金刚上师咒。 法生的六角上各画一个雍仲，覆盖其上，再盖上红色绸缎的帐篷，系上金刚结的护身线。 在其右侧，是具有八个角的长寿增益珍宝……
English
Having collected the remaining offerings, bless them by reciting three times Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）. Hum! Those who protect the boundaries of the great mandala, the arrogant hosts of worldly dakinis, who have vowed to protect the teachings, Those who dwell in the remaining offerings, for the sake of protecting those who hold vows, may the lords of the remaining offerings enjoy the remaining, may the lords of the essence enjoy the essence, may all be pleased and satisfied. Thus, offer it outwards. The third is the subsequent procedure: Offer the torma outwards, ask for forgiveness, dedicate the merit, dismiss the deity, make the sign of non-objectification, and make the traces of the activity invisible. As it is said, offer the torma to the Dharma protectors and treasure guardians. Recite "Cutting Off Obstacles," "Firmly Protecting," "Brief Collection," and "Common Practice." Offer thanks, praise, and receive accomplishments. Confess transgressions and recite the Hundred Syllable Mantra. Dedicate the merit. If there is a statue, perform the Stable Abiding Ritual; if not, dismiss the Wisdom Beings, or merge the Samaya and Wisdom Beings into oneself. Dissolve the self-generation into the realm of clear light, and then arise again as the form of union. Recite auspicious verses as appropriate. ༈ Second, the order of empowerment for the benefit of others is threefold: preparing the materials, the actual practice of offering, and the order of blessing and empowerment. First, on a clean platform, arrange a peaceful mandala that is in accordance with the complete general order. In the center of the Dharma source where the deity resides, place a long-life vase in the center of a four-petaled lotus. Outside the Dharma source, there are eight lotus petals. On these lotuses and the four doors, adorn with bindus of directional colors, or it is also permissible to draw deity images and long-life vases on all of them. If not available, on the mandala plate, arrange piles of white mustard seeds equal to the number of deities, and in the center, place a precious vase filled with jewels on a manji, and on top of that, place a skull cup filled with nectar, containing long-life substances. Stalactites, rock candy, musk, salt, crystal, vulture bile, butter, brown sugar, honey, and alcohol are the ten roots. Five meats and five nectars are the ten protections. Haritaki, Bibhitaki, Amla, Neem, and the six excellent medicines are the ten companions, making a total of thirty pills. On top of that, draw a double-layered Dharma source on a mirror with cinnabar, with Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih） in the center, surrounded by the root mantra and the Vajra Guru mantra. Draw a swastika on each of the six corners of the Dharma source, cover it, and then cover it with a red silk tent, tied with a vajra knot protection cord. To the right of that is a long-life increasing precious jewel with eight corners...
Chinese
周围环绕着轮子，左边是具有光辉灿烂的珍宝食子的形象，周围环绕着四瓣莲花。在灌顶轮八瓣莲花的中央写着啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）。在延寿轮四瓣莲花的中央是班（藏文：བཾཿ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班），四瓣莲花上写着：哈（藏文：ཧཿ，梵文天城体：हः，梵文罗马拟音：haḥ，汉语字面意思：哈）、日（藏文：རིཿ，梵文天城体：रिः，梵文罗马拟音：riḥ，汉语字面意思：日）、尼（藏文：ནིཿ，梵文天城体：निः，梵文罗马拟音：niḥ，汉语字面意思：尼）、萨（藏文：སཿ，梵文天城体：सः，梵文罗马拟音：saḥ，汉语字面意思：萨）。两个轮子都用五个圆圈环绕，依次写着元音、辅音、缘起咒、金刚墙和右旋的火焰山，折叠起来用红线捆绑，并用红色的绸缎覆盖。 如果聚集，则与学生的数量相等，依靠中央的宝瓶来放置。此外，用寿命丸、寿命酒、寿命箭、吉祥八宝等，在外、内、秘密的供品环绕。准备好事业宝瓶、眼罩、鲜花、会供等所需的物品。第二部分是：从祈请开始，包括自生本尊的念诵、瓶的修法、前生本尊的念诵、勾招寿命，直到会供供养为止，放掉，接受自入或智慧之花。第三部分是：让学生们在门外洗浴，顶礼，在座位上就座，驱除障碍，修持保护轮，撒花和收花，调整发心，讲述与修寿命有关的佛法故事等，根据情况讲述。特别是，一般来说，赡洲人的寿命是不确定的，特别是末法时代的众生寿命短促，障碍非常多，为了救护他们，与世尊无量寿没有区别的大导师莲花生，赐予雪域有缘的君臣无数的无死寿命修法，并且慈悲地考虑到未来的弟子们，在边境和中心都埋藏了甚深的伏藏。后来，在调伏的时机成熟时，伏藏师化身的大德们取出，救护了无量无边的众生，暂时从死主的恐惧中解脱出来，最终引导到无死怙主的果位，其中特别殊胜的是，莲师海生金刚的教言分三次出现，第一次是文殊怙主赤松德赞国王的身化身， न्याང་རལ་ཉི་མ་འོད་ཟེར་（娘热尼玛沃色）在洛扎གཏམ་ཤུལ་（谈雪）的岩石中。
English
Surrounded by wheels, on the left are arranged the images of glorious and precious Torma blazing, surrounded by four-petaled lotuses. In the center of the empowerment wheel of eight-petaled lotuses is written Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥). In the center of the life-extending wheel of four-petaled lotuses is Bam (藏文：བཾཿ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班), and on the four petals are written: Ha (藏文：ཧཿ，梵文天城体：हः，梵文罗马拟音：haḥ，汉语字面意思：哈), Ri (藏文：རིཿ，梵文天城体：रिः，梵文罗马拟音：riḥ，汉语字面意思：日), Ni (藏文：ནིཿ，梵文天城体：निः，梵文罗马拟音：niḥ，汉语字面意思：尼), Sa (藏文：སཿ，梵文天城体：सः，梵文罗马拟音：saḥ，汉语字面意思：萨). Both are surrounded by five circles each, with vowels, consonants, dependent arising mantra, vajra fence, and a right-turning fire mountain written in order, folded and bound with red thread and covered with red silk. If gathered, they should be equal to the number of students and placed relying on the central vase. Furthermore, surround with life pills, life wine, life arrows, the eight auspicious symbols, and outer, inner, and secret offerings. Gather the necessary items such as the karma vase, eye cover, flowers, and tsok offering. The second part is: starting from the supplication, including the self-generation recitation, vase practice, front generation recitation, life summoning, up to the tsok offering, release, and receive self-entry or the wisdom flower. The third part is: have the students bathe at the door, prostrate, and sit on the seats, dispel obstacles, meditate on the protection wheel, scatter and gather flowers, adjust motivation, and tell Dharma stories related to life accomplishment, etc., as appropriate. In particular, generally, the lifespan of the people of Jambudvipa is uncertain, and especially the beings of the degenerate age have short lives and very many obstacles, so as a means to protect them, the great teacher Padmakara, who is no different from the Bhagavan Amitayus, bestowed countless deathless life accomplishment methods to the fortunate king and subjects of the snowy land, and lovingly considering future disciples, he concealed profound treasures in the borders and centers. Later, when the time came for taming, the treasure revealers, incarnate great beings, extracted them and saved limitless beings, temporarily rescuing them from the fear of the Lord of Death and ultimately guiding them to the state of the deathless protector, among which the most special is that the instructions of Guru Orgyen Dorje appeared in three stages, the first being the emanation of Manjushri Gonpo Trisong Detsen, Nyangrel Nyima Ozer, from the rock of Tamshul in Lhodrak.