Chinese
香气自生，无需供养便已芬芳。此后，金刚萨埵之身中，化现为金刚萨埵之食子供器，其中充满各种珍宝，铺满大地和沙砾，熔化、捶打、生长等，呈现各种颜色，自生自成，无需供养便已存在。如此食子供器中，各种声音自然发出，有神和人所造，有努力和方法所生，有形有无，各种各样，自生自成，无需供养便已鸣响。如此食子供器中，河流、泉水、药水、湖泊、雨水、地下水、甘露之水、瀑布等，自生自成，无需供养便已存在。如此食子供器中，日光、月光、珍宝之光，一寻之光，酥油灯火、钻木取火、五行之火、寻常之火等，自生自成，无需供养便已燃烧。如此食子供器中，檀香、汤水等各种香料，自生自成，无需供养便已存在。如此食子供器中，各种食物，自身之境，福德之行，神与人结合的食子，无需供养便已具备。如此食子供器中，天人的衣服，由丝绸所制或非丝绸所制，神和人所造等，无需供养便已覆盖。因此，思辨者等凡夫俗子，不理解金刚萨埵的深奥含义，便会认为外在世界中能生出一切。如此显现也是为了那个意义而显现。之后，在显现为食子盘和食子之物的地方，由共同的业力所致，众生虽不可思议，但六道众生都未被大悲食子所摄持。对此，思辨者们称之为最初的劫。之后，又是金刚。
English
The fragrance arises spontaneously, fragrant without the need for offerings. Thereafter, from the body of Vajrasattva, a vessel for the Vajrasattva's torma (food offering) manifests, filled with various jewels, spread over the earth and gravel, melting, hammering, growing, etc., appearing in various colors, arising spontaneously, existing without the need for offerings. In such a torma vessel, various sounds arise naturally, made by gods and humans, born from effort and means, with and without form, in various ways, arising spontaneously, resounding without the need for offerings. In such a torma vessel, rivers, springs, medicinal waters, lakes, rain, underground water, nectar water, waterfalls, etc., arise spontaneously, existing without the need for offerings. In such a torma vessel, sunlight, moonlight, the light of jewels, a fathom's length of light, butter lamps, fire from friction, the fire of the elements, ordinary fire, etc., arise spontaneously, blazing without the need for offerings. In such a torma vessel, sandalwood, bathwater, and all kinds of incense arise spontaneously, existing without the need for offerings. In such a torma vessel, various foods, one's own realm, virtuous conduct, the union of gods and humans in the torma, are present without the need for offerings. In such a torma vessel, the garments of the gods, made of silk or not, made by gods and humans, etc., cover it without the need for offerings. Therefore, ordinary people such as speculators, not understanding the profound meaning of Vajrasattva, assume that anything can arise in the external world. Such appearances also occur for that very meaning. Then, in the place that appears as the torma plate and the torma substances, due to common karma, although beings are inconceivable, the beings of the six realms are not yet held by the great compassionate torma. To this, speculators refer to as the first aeon. Then again, Vajra.
Chinese
菩萨的身躯化现为如来佛刹土微尘数量，在一个微尘之上，又于其中化现六位能仁。在属于天族的处所，化现为如帝释天百千一样的一位，聚集属于天族者。在珍宝食子盘中，摆设具有百种殊胜美味的天食食子，迎请如天族数量一样多的佛，对其供养，行其事业，劝请其誓言，令其成佛。在人道处，化现为如沙门乔达摩一样，聚集属于人族者。在大地食子盘中，在珍宝以及土石树木等的食子盘中，摆设各种人食食子，迎请如人类数量一样多的佛，也如前一样令其成佛。在旁生道处，化现为如狮子善住一样的一位，聚集属于旁生族者。在大地食子盘中，摆设各种殊胜草药的食子，迎请如旁生数量一样多的佛，也如前一样令其成佛。在饿鬼道处，化现为如口燃一样，在五大食子盘中，摆设消除贪著的食子，也如前一样令其成佛。在地狱道处，化现为如阎罗法王一样的一位，在金刚口燃母的食子盘中，摆设消除烦恼的食子，迎请如地狱数量一样多的佛，对其供养，行其事业，劝请其誓言，令其成佛。对此，不理解的凡夫，会认为对内蕴的众生做什么都可以。仅此之时，金刚萨埵的悲悯使外器世间显现为食子盘，加持为法界无生之宫殿。由此所生的物质食子之自性，加持为五妙欲于法性清净中的受用。于此安住的内蕴有情众生，加持为天众坛城。由此，于二取不
English
The body of a Bodhisattva manifests as many as the dust particles in a Buddha-field on a single dust particle, and within that, it manifests as six Sugatas. In the realm belonging to the gods, it manifests as one like Indra, the lord of the gods, and gathers those belonging to the god-class. In a precious torma plate, it arranges tormas with a hundred supreme flavors of divine food, and invites as many Buddhas as there are gods. To them, it makes offerings, performs actions, urges them to keep their vows, and causes them to attain Buddhahood. In the human realm, it manifests as one like the ascetic Gautama, and gathers those belonging to the human race. In the earth torma plate, in torma plates of precious jewels, earth, stones, and trees, it arranges various human food tormas, and invites as many Buddhas as there are humans. Again, as before, it causes them to attain Buddhahood. In the animal realm, it manifests as one like the lion Rab-brtan, and gathers those belonging to the animal class. In the earth torma plate, it arranges tormas of various supreme herbs, and invites as many Buddhas as there are animals. Again, as before, it causes them to attain Buddhahood. In the preta realm, it manifests as one like Kha-'bar, and in the torma plate of the elements, it arranges tormas that eliminate attachment. Again, as before, it causes them to attain Buddhahood. In the hell realm, it manifests as one like Yama, the King of Dharma, and in the torma plate of Vajra Kha-'barma, it arranges tormas that eliminate afflictions. It invites as many Buddhas as there are hells, and to them, it makes offerings, performs actions, urges them to keep their vows, and causes them to attain Buddhahood. To this, those who do not understand may think that they can do anything to the sentient beings within. At that moment, through the compassion of Vajrasattva, the outer world appears as a torma plate, blessed as the palace of the unborn Dharmadhatu. The nature of the substance torma that arises from this is blessed as the enjoyment of the five desirable qualities in the purity of Dharmata. The sentient beings who dwell therein are blessed as the mandala of the gods. From that, the non-duality of
Chinese
仅仅在持续不断地进行大乐的时候，秃鹫山等等说道：对于颠倒之人，宣说聚集之众的佛法之声是如何发出的，我们一无所知。朵玛大续中，金刚萨埵将身体化为朵玛的章节，第二章。此后，金刚萨埵为了以慈悲摄受颠倒之人，进入了加持朵玛的咒语和手印的等持。刚一进入，就说了加持朵玛容器的咒语和手印。双手合掌，接触容器，念诵：嗡 惹那 贝秀迭 卡达利 贝布让（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从外在来看，观想朵玛容器是由各种珍宝组成的宫殿，其广阔无边。从内在来看，观想自性之界无边无际的宫殿自然显现。从秘密来看，观想在空界清净的母胎中，宽广的宫殿，并加持朵玛容器。然后，再次念诵加持朵玛的供品，各种食物的咒语和手印。从那个手印，稍微弯曲手指，念诵：嗡 凯屋西秀多 扬 然 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从外在来看，观想天神的食物具有百种殊胜的味道，充满整个天空。从内在来看，观想五种欲妙的享受。从秘密来看，观想无二之神融入神中，并加持食物。然后，再次念诵加持朵玛的供品，各种谷物和花朵的咒语和手印。那个手印，双手合掌，念诵：嗡 达玛拉 梭耶 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从外在来看，观想充满和遍布谷物和花朵。从内在来看，观想由谷物和花朵等组成的持物天女充满和遍布。从秘密来看，观想美丽动人的天女融入男性，男性融入女性，如前观想。这就是加持谷物和花朵。然后，念诵加持各种饮料的咒语和手印。从那个手印，伸出中指，做成钩状，念诵：嗡 阿哈ra 纳 萨帕ra 纳 阿弥利达 嘎 雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。
English
Just as the great bliss was being made continuously, Vulture Peak Mountain and others said: "How can the sound of Dharma proclaiming the assembly of inverted beings be heard? We have no idea." From the Great Tantra of Torma: The Second Chapter, the chapter on Vajrasattva transforming the body into Torma. Thereafter, Vajrasattva, in order to compassionately take hold of inverted beings, entered into the samadhi of the mantra and mudra of blessing the Torma. As soon as he entered, he spoke this mantra and mudra of blessing the Torma container. Joining the palms of the hands and touching the vessel, recite: Om Ratna Vishuddhe Khata Li Bibhrum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Outwardly, visualize the Torma container as a palace made of various precious jewels, immeasurable in extent. Inwardly, visualize the palace spontaneously arising in the realm of Dharma-nature, without beginning or end. Secretly, visualize the vast palace in the pure space of the womb, and bless the Torma container. Then, again recite the mantra and mudra of blessing the offerings of the Torma, various foods. From that mudra, slightly bend the fingers, recite: Om Keu Shi Shuddho Yam Ram Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Outwardly, visualize the food of the gods as having a hundred supreme tastes, filling the entire sky. Inwardly, visualize the enjoyment of the five desirable qualities. Secretly, visualize the non-dual deity dissolving into the deity, and bless the food. Then, again recite the mantra and mudra of blessing the offerings of the Torma, various grains and flowers. That mudra, joining the palms of the hands, recite: Om Tama La Suye Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Outwardly, visualize being filled and pervaded with grains and flowers. Inwardly, visualize the goddesses holding grains and flowers, etc., filling and pervading. Secretly, visualize the beautiful and lovely goddesses dissolving into the male, and the males dissolving into the female, visualize as before. This is the blessing of grains and flowers. Then, recite the mantra and mudra of blessing various beverages. From that mudra, extend the middle finger and make a hook, recite: Om Ahara Na Spara Na Amrita Gha Ya Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思).
Chinese
说此语后，外观想甘露之水流如海洋和河流，内观想不可思议的香神女，观想丝线和涂饰，秘密观想诸佛无二，以殊胜菩提心喜悦之味遍布，加持所饮之物。然后宣说了加持朵玛于诸佛坛城之法。连同身语意三者的手印，以及ཀྵ，ཐ་ཋ་ཏ་ཊ་ད་ཌ་དྷ་ཌྷ་ན་ཎ། ཀ་ཁ་ག་གྷ། པ་ཕ་བ་བྷ། ཙ་ཚ་ཛ་ཛྷ། འ་ཡ་ར་ལ། ང་ཉ་མ་ཨོ། ཤ་ཥ་ས་ཧ། ཨི་ཨཱི། ཨུ་ཨཱུ། ཨེ་ཨཱ+ེ。此外，念诵根本心咒，外观想自身和一切众生的蕴、界、处清净，内观想四十二尊佛的手印坛城，秘密观想以方便和智慧无二而嬉戏，这是加持朵玛于诸佛坛城。然后是加持朵玛从少到多，以及将小变大的咒语和手印：手结成宝器状，念诵：嗡 阿毗斯帕ra纳 嘿芒 嘎嘎纳 康！(藏文：ཨོཾ་ཨ་བྷི་སྥ་ར་ཎ་ཧི་མཾ་གྷ་གྷ་ན་ཁཾ།，梵文天城体：ओम् अभिसफरन हि मं घ घन खं，梵文罗马拟音：oṃ abhi-spharaṇa hi maṃ gha ghana khaṃ，汉语字面意思：嗡，现前，充满，此，嘎，浓厚，空)念诵后，加持其大如须弥山，多如大海。然后是将众多且大的朵玛加持成甘露的咒语和手印：手从自身结成水流状，念诵：嗡 萨瓦 班杂 阿弥利达 吽！(藏文：ཨོཾ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུཾ།，梵文天城体：ओम् सर्व पञ्च अम्रृत हुं，梵文罗马拟音：oṃ sarva pañca amṛta hūṃ，汉语字面意思：嗡，一切，五，甘露，吽)念诵后，加持为饮之不死，食之不饥，尝之成佛。然后是将朵玛加持成随欲甘露的咒语和手印：手从自身结成如燃烧的宝珠状，念诵：嗡 桑巴ra 哈ra 哈纳 亚德 耶纳 梭哈！(藏文：ཨོཾ་སཾ་བྷ་ར ཧ་ར་ཧ་ན་ཡ་ཏེ་ཡེ་ན་སྭཱ་ཧཱ།，梵文天城体：ओम् सं भर हर हन यते येन स्वाहा，梵文罗马拟音：oṃ saṃ bhara hara hana yate yena svāhā，汉语字面意思：嗡，圆满，拿走，摧毁，给予，以，梭哈)念诵后，加持甘露各自随心所欲。然后是将心中所想的朵玛各自普遍地灌顶的咒语和手印：手结成灌顶手印，念诵：嗡 玛哈 萨ra 斯帕ra纳 班杂 吽！(藏文：ོཾ་མ་ཧཱ་ཤཱ་ར་སྥ་ར་ཎ་བཛྲ་ཧཱུཾ།，梵文天城体：ओम् महा शार स्फरन वज्र हुं，梵文罗马拟音：oṃ mahā śāra spharaṇa vajra hūṃ，汉语字面意思：嗡，大，箭，充满，金刚，吽)念诵后，以普遍充满而灌顶入灭，并加持之。然后观想虚空充满咒语和字，这是咒语的朵玛。然后观想虚空充满舞蹈和手印，这是舞蹈和手印的朵玛。然后虚空