Chinese
据说在布拉瓦等地有记载。将各种各样的朵玛，以及众多的朵玛陈设出来，称为广大的朵玛。花朵是莲花、乌巴拉等，所有气味芬芳、颜色美丽、赏心悦目、适合供养的花朵，特别是库恩达等花朵供养于如来部。乌巴拉、库木达、莲花等是莲花部。蓝色乌巴拉和普里扬古等供养于金刚部。还有，气味芬芳、颜色白色的花朵供养于寂静的事业。黄色且带有油性的花朵用于增益。红色且赏心悦目的花朵用于怀爱。蓝黑色且气味浓烈的花朵赞颂用于猛烈的事业。如果从味道上来说，味道甜美的用于寂静，味道浓郁且黄色、富含营养的用于增益，甜中带咸的用于怀爱，苦涩辛辣和蓝色的用于猛烈的事业。气味方面，藏红花、檀香、沉香、龙脑香，豆蔻、肉豆蔻、草果，杜松、芸香、大黄、白茅香，肉桂、豆蔻，普里扬古、卡科拉，蜂蜜、时萝，汤水等所有气味芬芳的都可通用。特别地，花朵种类的香与汤水一起供养于如来部。树皮和树心的香属于莲花部。树根和树干的香属于金刚部。还有，如来部只用沉香，莲花部只用白色檀香，金刚部只用藏红花最好。这些都要用龙脑香来调配。颜色方面，寂静用白色等，要与部类相符。熏香是将檀香、藏红花、沉香混合制成的熏香，或者将龙脑香、舌香、硬脂、古古律、杜鲁卡等混合。或者将龙脑香、杜鲁斯、沉香三种混合，是最好的香味。此外，还有檀香和红糖混合等。这种气味芬芳、赏心悦目、干净的香的配方，可以做成丸状、块状、粉末状、条状四种，随你喜欢。特别地，寂静用丸状，增益用块状，猛烈用粉末状，所有情况下都推荐用条状。颜色如果与寂静等颜色相同，则吉祥。灯盏可以用金银等珍宝制成的器皿，也可以用干净的土制器皿等任何器皿的凹槽里。灯芯用木棉、白布、都库拉、医用棉花等缠绕制成。灯油是气味芬芳、从树木中提取的油，为了寂静的事业而供养。同样，芝麻油用于增益，芥子油用于猛烈，所有情况都用芝麻油。肉食者用鱼油，供养给夜叉
English
It is said in Bulawa and others. Offering various kinds of Torma and arranging many Torma is called a vast Torma. Flowers are lotus, utpala, etc., all fragrant, beautiful, pleasing, and suitable for offering, especially Kundas and other flowers are offered to the Tathagata family. Utpala, Kumuda, lotus, etc. are of the lotus family. Blue utpala and Priyangu etc. are offered to the Vajra family. Also, fragrant and white flowers are offered for peaceful activities. Yellow and oily flowers are for increasing. Red and pleasing flowers are for subjugation. Blue-black and strong-smelling flowers are praised for fierce activities. If considering the taste, sweet taste is for pacifying, rich and yellow, nutritious taste is for increasing, sweet and salty is for subjugation, bitter, spicy and blue are offered for fierce activities. For fragrance, saffron, sandalwood, agarwood, camphor, cardamom, nutmeg, amomum, juniper, rue, rhubarb, spangspos, cinnamon, galangal, priyangu, kakola, honey, dill, soup, etc., all fragrant things are common. In particular, incense of flower types with soup is offered to the Tathagata family. Bark and heartwood incense belong to the lotus family. Root and stem incense belong to the Vajra family. Also, the Tathagata family uses only agarwood, the lotus family uses only white sandalwood, and the Vajra family uses only saffron is best. These should be mixed with camphor. For colors, white for pacifying, etc., should match the family. Incense is incense made by mixing sandalwood, saffron, and agarwood, or mixing camphor, tongue incense, hard resin, guggul, duruka, etc. Or mixing camphor, durus, and agarwood is the best fragrance. In addition, there are sandalwood and brown sugar mixtures, etc. This fragrant, pleasing, and clean incense formula can be made into pills, lumps, powder, or sticks, as you like. In particular, pills for pacifying, lumps for increasing, powder for fierce, and sticks are recommended in all cases. If the color is the same as pacifying, etc., it is auspicious. Lamps can be made of gold, silver, or other precious vessels, or any vessel's groove from clean earthen vessels. The wick is made by wrapping cotton, white cloth, dukula, medical cotton, etc. The butter is fragrant oil extracted from trees, offered for the purpose of peaceful activities. Similarly, sesame oil is for increasing, mustard oil is for fierce, and sesame oil is used in all cases. Meat eaters use fish oil, offered to yakshas.
Chinese
如果想要众多，就应该了解那些。那也就是所谓的三时沐浴更衣：夜晚结束到太阳升起之前是第一时；从那之后到中午是第二时；从那之后到太阳落山还剩一点的时候是第三时。确定四个或六个时段，不间断地念诵。也就是早晨两个时段，下午睡觉时一个时段，中午念诵半个时段或三分之一或四分之一左右。据说夜晚、黄昏和黎明三个时段各念诵半个时段，会更加令神欢喜，所以应该根据自己的情况结合来念诵。对于猛厉和隐身等，晚上念诵为好。一般来说，白天念诵的，晚上做火供；晚上念诵的，白天做火供，据说这样好。火供是增长咒语力量和迅速成就悉地的特殊方法，所以在时间和机会允许的情况下，尽力去做。在每个时段的最后，把自己念诵了多少，如实地禀告神，为了守护，起身行动。念诵的数量，如果是十五个字以下的咒语，念诵咒语字数相应的十万遍；如果是三十二个字以下的，念诵三十万遍就足够了。如果咒语超过这个数量，据说念诵一万遍就可以亲近。其他论典中说，以上普遍的说法是在圆满具足的时代说的，在争斗衰败、福德浅薄的时代，要念诵四倍。即使修持了咒语，如果没有达到那个数量，再次像以前一样重复亲近修持，据说即使做了七次五无间罪也能成就。如果没有成就，那么寂静和猛厉的交换仪轨，应该像《善成》等中所说的那样了解。还有，在沐浴的时候，用加入沐浴香、苦参等的净水清洗全身，观想一切如来都做了甘露沐浴，从而清净一切障碍和罪过。在吃食物的时候，把最好的部分，念诵“那嘛萨瓦布达波地萨埵南，嗡巴利达爹匝玛利尼梭哈（藏文，梵文天城体：नमःसर्वबुद्धबोधिसत्वानां । ॐ बलित तेजा मलीनि स्वाहा, 梵文罗马拟音：namaḥ sarvabuddhabodhisattvānāṃ. oṃ balita tejā malīni svāhā. 汉语字面意思：顶礼一切佛菩萨，嗡，供养，光辉，花环，圆满）”八遍，供养一切佛菩萨。剩下的供养乌鸦、母子和鬼神。睡觉的时候，恭敬一切佛和菩萨
English
If you want many, you should understand those. That is, the so-called bathing and changing clothes at three times: the time from the end of the night until the sun rises is the first time; from then until noon is the second time; from then until a little bit of the sun remains after sunset is the third time. Determine four or six sessions and recite continuously. That is, two sessions in the morning, one session when sleeping in the afternoon, and about half, one-third, or one-quarter of a session at noon. It is said that reciting half a session each in the three sessions of night, dusk, and dawn will especially please the deities, so you should combine it with your own experience and recite accordingly. For fierce and invisible things, it is good to recite at night. In general, for those recited during the day, perform fire offerings at night; for those recited at night, perform fire offerings during the day, it is said to be good. Fire offering is a special method to increase the power of mantras and quickly achieve siddhis, so do it as much as possible when time and opportunity allow. At the end of each session, offer to the deity how much recitation you have completed, and rise to act in order to protect against obstacles. The number of recitations, if the mantra is less than fifteen syllables, recite one hundred thousand times the number of syllables; if it is less than thirty-two letters, it is said that three hundred thousand recitations are sufficient. If the mantra exceeds this number, it is said that reciting about ten thousand times will bring you closer. Other treatises say that the above general statement is for the age of complete fulfillment, and in the age of strife and decline with little merit, recite four times as much. Even if you have practiced the mantra, if you have not achieved that amount, repeat the approach and practice as before, it is said that even doing the five inexpiable sins seven times can achieve it. If it is not achieved, then the exchange rituals of peaceful and fierce should be understood as stated in "Well Accomplished" and others. Also, when bathing, wash the whole body with clean water mixed with bathing incense, Picrorhiza kurroa, etc., and visualize that all the Tathagatas have performed the nectar bath, thereby purifying all obscurations and faults. When eating food, offer the best parts to all the Buddhas and Bodhisattvas by reciting "namaḥ sarvabuddhabodhisattvānāṃ. oṃ balita tejā malīni svāhā (藏文，梵文天城体：नमःसर्वबुद्धबोधिसत्वानां । ॐ बलित तेजा मलीनि स्वाहा,梵文罗马拟音：namaḥ sarvabuddhabodhisattvānāṃ. oṃ balita tejā malīni svāhā. 汉语字面意思：顶礼一切佛菩萨，嗡，供养，光辉，花环，圆满)" eight times. Dedicate the leftovers to crows, mothers and children, and spirits. When sleeping, respectfully honor all Buddhas and Bodhisattvas.
Chinese
祈祷以求咒语成就后入睡。念诵咒语时，如果因打哈欠、放屁、下气等无意义之事中断，则将发生这些情况的咒语从头开始计数，不计入已念诵的次数，并进行沐浴。如此不间断地完成念诵，不要懈怠，不要因各种放逸之事中断念诵。不在同一地点、同一时间完成念诵，因时间和地点不同而中断，则念诵不具备完整的条件，因此必须不间断地完成念诵的数量。如果无论如何都无法完成，据说要在此基础上再念诵一百万遍。此外，在修持咒语时，所有应舍弃和应 গ্রহণ的次第，都要如《善成》和《臂护》等续部中所说的那样去做。下面讲述一些在念诵和修持期间需要的诀窍。首先，为了检验所修持的咒语，在珍宝瓶中用朱砂书写各种想要的明咒，放入瓶中，进行供养和赞颂。祈祷真实不虚，所修持的咒语能够到手。沐浴后，用手印清扫，用右手取出一个，恭敬地放在自己的头顶上，据说修持这个咒语就能成就。如果修持的是花朵落入坛城中的本尊，就要接受那个咒语的明咒传承。上师要给予弟子念诵的传承，将花朵放在头顶上，念诵“薄伽梵某某”等，并进行加持，这是《善成》中所说的。此外，如果怀疑念诵的咒语有遗漏或不足，就在纸上用朱砂书写那个咒语，进行供养，用明咒赞颂。在它面前点燃一百盏酥油灯，将明咒放在法座上，再次进行供养，祈祷弥补明咒的遗漏和不足。在它面前的吉祥草垫上，自己头朝东睡下，这样咒语的遗漏和不足就会补齐。如果没有缺失，咒语就和原来一样放置，不会出现新写的咒语。或者会在梦中显现。或者斋戒一天或三天，在那段时间里，在吉祥的日子里，用余甘子和香水清洗自己的身体。在黄昏时分，迎请自己的本尊和诸佛，献上鲜花等。
English
Pray and lie down to accomplish the mantra. When reciting the mantra, if interrupted by meaningless things such as yawning, farting, or lower air, then the mantra where these things occurred should be counted from the beginning, not counting the number of times it has been recited, and take a bath. In this way, complete the recitation without interruption, do not be lazy, and do not interrupt the recitation with various careless actions. If the recitation is not completed in one place and at one time, and is interrupted by different times and places, then the recitation does not meet the complete conditions, so the number of recitations must be completed without interruption. If it cannot be completed in any way, it is said that one million more recitations should be recited on top of that. In addition, when practicing mantras, all the order of what should be abandoned and what should be taken should be done as stated in the tantras such as "Well Accomplished" and "Armored Protection". Here are some tips needed during the recitation and practice. First, in order to test which mantra to practice, write various desired vidya-mantras with vermilion in a precious vase, put them in the vase, and make offerings and praises. Pray for the truth that the mantra you are practicing can be obtained. After bathing, purify with mudras, take one with your right hand, respectfully place it on your head, and it is said that practicing this mantra will accomplish it. If you are practicing the deity where the flower falls in the mandala, you must accept the vidya transmission of that mantra. The master should give the disciple the transmission of recitation, place the flower on the head, recite "Bhagavan so and so", and bless it, as stated in "Well Accomplished". In addition, if you suspect that the recited mantra is missing or insufficient, write that mantra on paper with vermilion, make offerings, and praise with vidya-mantras. Light a hundred butter lamps in front of it, place the vidya-mantra on the throne, make offerings again, and pray to make up for the omissions and deficiencies of the vidya-mantra. Lie down in front of it on a cushion of kusha grass with your head facing east, so that the omissions and deficiencies of the mantra will be filled. If there are no omissions, the mantra will be placed as before, and no newly written mantra will appear. Or it will appear in a dream. Or fast for one or three days, and during that time, on an auspicious day, wash your body with amla and perfume. In the evening, invite your deity and all the Buddhas, and offer flowers, etc.