Chinese
心之加持成就汇， 前生之神融入光辉炽， 清净之光遍布轮涅界， 不净实执转为智慧轮。
English
May the blessings and accomplishments of the mind be gathered. May the splendor of the deity generated in front blaze supremely. May the clear light radiate and pervade samsara and nirvana. May impure grasping at reality be transformed into the wheel of wisdom.
Chinese
聚集为五部如来的身相，中央是金刚萨埵，如帝青般的颜色，手持金刚铃，与法界自在母相结合。东方是不动如来，如月亮的颜色，手持法轮铃，与佛眼母相结合。南方是宝生如来，如黄金般的颜色，手持宝铃，与嘛嘛枳佛母相结合。西方是无量光如来，如红色的颜色，手持莲花铃，与白衣母相结合。北方是不空成就如来，如祖母绿般的颜色，手持宝剑铃，与绿度母相结合。父尊们是双跏趺坐，母尊们是禁行式。以跏趺坐交抱，以九种寂静的姿态庄严，以十三种服饰严饰，具足妙相。具有散发无量光芒的自性，安住于乐空不二的体性中。如是进行观想。第二，从灌顶到第六供养的究竟，如前进行。赞颂如下：法身如虚空般无别，色身如彩虹般各自显现，对方便与智慧之胜者具有自在，向五部善逝顶礼赞颂。如是赞颂。第七，迎请药神护法，第八，遣除分别念如前。第九，两种念诵。第一，本尊念诵：观想的次第如百部本尊时一样，咒语是：吽 班匝 德热（藏文，梵文天城体：हुं वज्र धृक् ，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽，金刚，持）。 穆 达特瓦伊夏瓦热（藏文，梵文天城体：मूं धात्वीश्वरी，梵文罗马拟音：mūṃ dhātvīśvarī，汉语字面意思：穆，界自在母）。 嗡 哲纳哲克（藏文，梵文天城体：ओं जिन जिक्，梵文罗马拟音：oṃ jina jik，汉语字面意思：嗡，胜利者，胜）。 啦 得夏啦特（藏文，梵文天城体：लां द्वेष रति，梵文罗马拟音：lāṃ dveṣa rati，汉语字面意思：啦，嗔恚，喜）。 梭 热那德热（藏文，梵文天城体：स्वां रत्न धृक्，梵文罗马拟音：svāṃ ratna dhṛk，汉语字面意思：梭，宝，持）。 玛 莫哈啦特（藏文，梵文天城体：मां मोह रति，梵文罗马拟音：māṃ moha rati，汉语字面意思：玛，愚痴，喜）。 昂 阿若勒克（藏文，梵文天城体：आं अरोलिक，梵文罗马拟音：āṃ arolik，汉语字面意思：昂，无染者）。 巴 啦嘎啦特（藏文，梵文天城体：पां राग रति，梵文罗马拟音：pāṃ rāga rati，汉语字面意思：巴，贪欲，喜）。 哈 扎雅德热（藏文，梵文天城体：हां प्रज्ञा धृक्，梵文罗马拟音：hāṃ prajñā dhṛk，汉语字面意思：哈，智慧，持）。 达 班匝啦特（藏文，梵文天城体：तां वज्र रति，梵文罗马拟音：tāṃ vajra rati，汉语字面意思：达，金刚，喜）。念诵一百零八遍等。第二，药念诵：观想清净的命字之光，激发本尊的心续，五部父尊母尊随之生起贪恋，安住于平等结合的喜悦之光和声音中，为利乐圣众和有情，赐予成就。收摄融入菩提心之流，从虚空密处降下，倾注于宝瓶中，化为甘露之海。观想宫殿上方的药神护法和持明者，将稳固和移动的精华融入甘露中。如是观想，并念诵：嗡 阿 吽 梭哈（藏文，梵文天城体：ओं आः हुं स्वाहा，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：嗡 啊 吽 梭哈）。 嘉纳 班匝 萨帕热纳 啪特（藏文，梵文天城体：ज्ञाना पञ्च स्फरन फट，梵文罗马拟音：jñāna pañca spharaṇa phaṭ，汉语字面意思：智慧 五 遍满 啪特）。 桑 哈热纳 吽（藏文，梵文天城体：सं हरण हुं，梵文罗马拟音：saṃ haraṇa hūṃ，汉语字面意思：摄 吽）。如是念诵，空行母的供养等如前。在法会结束时，诸佛欢喜地结合，五种智慧化为甘露的体性，与誓言物无别，颜色等
English
Gathered as the embodiments of the five Sugatas, in the center is Vajrasattva, the color of indigo, holding a vajra and bell, united with the consort Dharmadhatu Ishvari. In the east is Vairochana, the color of the moon, holding a wheel and bell, united with the consort Locana. In the south is Ratnasambhava, the color of gold, holding a jewel and bell, united with the consort Mamaki. In the west is Amitabha, the color of ruby, holding a lotus and bell, united with the consort Pandaravasini. In the north is Amoghasiddhi, the color of emerald, holding a sword and bell, united with the consort Tara. The fathers are in equal meditative posture, the mothers are in the posture of asceticism. Embracing in meditative posture, majestic with nine peaceful attitudes, adorned with thirteen ornaments, possessing auspicious marks and signs. Possessing the nature of radiating infinite light, abiding in the essence of indivisible bliss and emptiness. Thus, clarify the visualization. Second, from the empowerment to the ultimate of the sixth offering, proceed as before. The praise is as follows: The Dharmakaya is inseparable like the sky, yet the Rupakaya is distinctly clear like a rainbow. You who have attained mastery over the supreme method and wisdom, I prostrate and praise the five families of Sugatas. Thus, praise. Seventh, the invocation of medicine deities and protectors, and eighth, the dispelling of thoughts, as before. Ninth, the two recitations. First, the deity recitation: The progression of visualization is as in the case of the hundred families, and the mantra is: Hūṃ vajra dhṛk (藏文，梵文天城体：हुं वज्र धृक् ，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：Hum, Vajra, Holder). Mūṃ dhātvīśvarī (藏文，梵文天城体：मूं धात्वीश्वरी，梵文罗马拟音：mūṃ dhātvīśvarī，汉语字面意思：Mum, Realm, Free Mother). Oṃ jina jik (藏文，梵文天城体：ओं जिन जिक्，梵文罗马拟音：oṃ jina jik，汉语字面意思：Om, Victorious One, Victorious). Lāṃ dveṣa rati (藏文，梵文天城体：लां द्वेष रति，梵文罗马拟音：lāṃ dveṣa rati，汉语字面意思：Lam, Hatred, Delight). Svāṃ ratna dhṛk (藏文，梵文天城体：स्वां रत्न धृक्，梵文罗马拟音：svāṃ ratna dhṛk，汉语字面意思：Svam, Jewel, Holder). Māṃ moha rati (藏文，梵文天城体：मां मोह रति，梵文罗马拟音：māṃ moha rati，汉语字面意思：Mam, Delusion, Delight). Āṃ arolik (藏文，梵文天城体：आं अरोलिक，梵文罗马拟音：āṃ arolik，汉语字面意思：Aam, Untainted One). Pāṃ rāga rati (藏文，梵文天城体：पां राग रति，梵文罗马拟音：pāṃ rāga rati，汉语字面意思：Pam, Desire, Delight). Hāṃ prajñā dhṛk (藏文，梵文天城体：हां प्रज्ञा धृक्，梵文罗马拟音：hāṃ prajñā dhṛk，汉语字面意思：Ham, Wisdom, Holder). Tāṃ vajra rati (藏文，梵文天城体：तां वज्र रति，梵文罗马拟音：tāṃ vajra rati，汉语字面意思：Tam, Vajra, Delight). Recite one hundred and eight times, etc. Second, the medicine recitation: The light of the pure seed syllable stimulates the mind-stream of the deity, the five families of fathers and mothers arise with attachment, abiding in the light and sound of the joy of equal union, for the benefit and happiness of the noble ones and sentient beings, bestowing accomplishments. Gathering back into the stream of bodhichitta, descending from the secret space of the sky, pouring into the vase, transforming into an ocean of nectar. Visualize the medicine deities, protectors, and vidyadharas above the palace, infusing the essence of the stable and mobile into the nectar. Thus, contemplate, and recite: Oṃ āḥ hūṃ svāhā (藏文，梵文天城体：ओं आः हुं स्वाहा，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：Om Ah Hum Svaha). Jñāna pañca spharaṇa phaṭ (藏文，梵文天城体：ज्ञाना पञ्च स्फरन फट，梵文罗马拟音：jñāna pañca spharaṇa phaṭ，汉语字面意思：Wisdom Five Pervading Phat). Saṃ haraṇa hūṃ (藏文，梵文天城体：सं हरण हुं，梵文罗马拟音：saṃ haraṇa hūṃ，汉语字面意思：Gather Hum). Thus, recite, and the offering to the dakinis, etc., as before. At the end of the session, the deities joyfully unite, the five wisdoms dissolve into the essence of nectar, inseparable from the samaya substances, the color, etc.
Chinese
它安住于非空二的自性中。以此来明确。第二，从灌顶到第六供养之间如前。赞颂是：不分别金刚方便的智慧，于无缘智慧母的境界中证悟。以大悲的差别，示现种种。向伟大的金刚萨埵顶礼赞颂。如是赞颂。第七，迎请药护。第八，遣除分别也如前。第九，念诵分二。第一，天尊的念诵是：金刚萨埵顶喉心间有轮，莲花十字杵脐间有白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以咒语围绕。从自身舌头金刚的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和咒鬘中，放光劝请本尊，供养圣众，成办利益有情之事。收摄回来，父母双运菩提心，如珍珠般洁白，是所有成就的根本。融入自身命根清净的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。如是观想。念诵：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 瓦日ra 德日嘎 穆 达特瓦 依西瓦日 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 啪特。念诵一百零八遍。第二，药的念诵是：观想的放出和收摄如前。念诵：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 萨日瓦 班匝 阿弥日达 瓦日ra 泽达 萨玛雅 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。并作空行母的供养等。在法会结束时，《智慧忿怒堡垒》中说：对于具心要者，诸佛的一切法，都汇集于心要之法的意义中，是菩提行的大处。五种应舍弃之物，一者有五种功德，或一者亦可分为三种功德，誓言根本有十五，或者二十八。将器情世间汇集于中央，以具足方便与智慧，当观察分别之相。如是念诵，金刚萨埵父母双运也融入菩提心大乐法身自性中，观想与誓言物无别，并作会供等后续仪轨。如是八族、五族、一族等，每一族都有六座的定数，所以总的来说，对于“克柔布”来说，要做三天。第四，“克柔布”的结尾意义是，《明灯》中说：瑜伽士们各自从各自的角度，详细讲述和赞美药物的伟大功德，药物之母取走药物，恭敬地献给主尊。所说的总结是：甘露供养
English
It abides in the nature of non-emptiness and non-duality. Clarify with this. Second, from empowerment to the sixth offering is as before. The praise is: The wisdom of non-conceptual Vajra method, is realized in the state of the mother of non-objective wisdom. Showing various distinctions of compassion in various ways. I prostrate and praise the great Vajrasattva. Thus praised. Seventh, inviting the medicine protectors. Eighth, the removal of thoughts is also as before. Ninth, the two recitations. First, the deity's recitation is: Vajrasattva's crown, throat, and heart have wheels, a white Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the navel in a lotus cross, red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) surrounded by mantras at the end. From my own tongue, the Vajra Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the rosary of mantras, light radiates, urging the lineage, offering to the noble ones, and accomplishing the benefit of beings. Gathering back, the father and mother in union, the bodhicitta, white as a pearl, is the essence of all accomplishments. It dissolves into the clear Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of my own life force. Thus, contemplate. Recite: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Vajra Dhrika Mūṃ Dhātvīshvarī Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ. Recite about a hundred times. Second, the medicine recitation is: The emanation and gathering of the visualization is as before. Recite: Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Sarva Pañca Amrita Vajra Citta Samaya Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). And the offering of the empty syllables, etc. At the end of the session, from the Wisdom Wrathful Fortress: For those with essence, all the Buddhas' Dharma, is gathered in the meaning of the essence Dharma, it is a great place for the practice of enlightenment. The five substances to be abandoned, one has five qualities, or one can also be divided into three qualities, the root vows are fifteen, or twenty-eight. Having gathered the vessel and essence in the center, with the perfection of skillful means and wisdom, one should examine the signs of thoughts. Thus saying, the Vajrasattva father and mother also dissolve into the bodhicitta, the great bliss, the nature of the Dharmakaya, and contemplate as inseparable from the samaya substances, and perform the subsequent rituals such as the tsok offering. Thus, the eight families, the five families, and the one family, each has the certainty of six sessions, so in general, for "Khrol Bu," it should be done for three days. Fourth, the concluding meaning of "Khrol Bu" is, in the "Clear Lamp": All yogis, each from their own perspective, extensively speak and praise the great qualities of the medicine itself, the medicine mother takes the medicine and respectfully offers it to the main deity. The summary that was said is: Nectar offering.
Chinese
赞颂与成就摄集。分为三部分。第一部分是陈述药物的殊胜功德并供养：吽！自生本来即清净。修行者们围绕坛城，散布甘露滴。与八千根脉相合的药，百万根脉广阔的精华。拉萨亚那等药物，五部五誓之实物。五智圆满成就之物，六道救度一切有情。消除五毒之殊胜药，与勇士之肉混合后，供养于诸佛之坛城。赐予无上神通之成就。如是说。通过将三根本的本尊众的名义结合起来，也能广大地供养。第二部分是赞颂：诶旺八品中说：玛霍桑吉 昆都桑，大密明点即圆满。消除无明黑暗之智慧灯，勇士您处我皈依。自生无垢大甘露，诸佛皆赞之殊胜。遣除无知之障，显现法界之庄严。无二恭敬我顶礼。毗卢遮那金刚胜者与，不动如来，无量光，不空成就甘露旋等，欢喜恭敬我顶礼。如是赞颂导师，法甘露，坛城之诸本尊，如八品中所说。其他适合的赞颂，随力而行即可。第三部分是摄集成就：以手印或与之相关的业金刚，用绸缎盖住并拿起盛药的托盘，念诵诶旺八品中的：稀有奇妙之法，与虚空等同之境。无分别亦超分别，仅于世俗中显现稀有。如是念诵后献于上师之手。上师也念诵：阿霍 苏卡 达玛嘎雅 尼 阿姆日达 悉地 舍（藏文，梵文天城体：आहो सुख धर्म काय नि अमृत सिद्धि ह्रीः，梵文罗马拟音：āho sukha dharma kāya ni amṛta siddhi hrīḥ，汉语字面意思：啊！乐！法身！是！甘露！成就！舍！），将成就之精华以光团之形式摄集于心间之明点中。又，有些论典中说，在以五部净化之后，将药物分为三份，说是以身语意之光芒聚集之大密三部来净化，但在八品释等众多论典中，明确地说百部是身，五部是语，一部是意的修法，所以即使不分开也没关系