Chinese
如是示现。尸体的楼房顶上，用布等绘制的，手印坛城要清晰地布置。尸房打开四个通风孔，用四根金刚持的系绳，系好后供奉于上师手中。木制工作完成后，在其外围的台阶上，布置四种事业的诸神。台阶圆满完成后，特别安置金刚事业，金刚国王对上师，授予焚烧轮回的权力，以不动明王大火唯一者，持续进行火焰的聚集。将金刚咒语的业与，四种事业的灌顶结合，使事业的次第圆满。一位具德金刚上师，掌握尸体罪过的边缘后，计算业的积累而逝去。此时，金刚上师，持续进行无上供养。以舞蹈、歌曲、言辞和威严的姿态，献上各种供品和音乐。进行金刚事业的祈愿，在供养时作为事业的结尾。持有金刚事业的见解者，持有白净事业的见解，供养给所有殊胜的圣者。掌握尸体罪过边缘的人，将黑色的柴薪，在智慧火焰中焚烧。火供是安住于火中的神，火之佛陀是无量光佛，火之女神是白衣母，是所有胜者的光芒，掌管地、水、火、风中的火，是所有一切的温暖之主。承诺焚烧三有，焚烧事物的行为，不会因誓言的力量而改变。了知焚烧谁的业障，尸体的神识是否清净，精通火焰者如是观察。焚烧净化不净之物，如果良好则授予火焰的权力。骨灰是舍利和，手印坛城等。如果是不好的，则系上遗骨，供奉为上师的所依。这是所有行为中最好的，如是殊胜的勇士说道。朋友们，这些都要通过火焰的行为来完全了解。金刚秘密的法友，从火焰的行为中产生，被称为遗骨的夏日拉姆，从不可估量的时代开始，无数化身的胜者们，在示现涅槃之后，从无中产生的遗骨，是身体的遗骨和舍
English
Thus it is shown. On the top floor of the corpse's house, the mandala of handprints drawn on cloth etc., should be clearly arranged. Open four ventilation holes in the corpse house, tie them with four Vajradhara's tethers, and offer them to the Guru's hand. After the wooden work is completed, arrange the deities of the four types of activities on the steps around its outer edge. After the steps are completed, especially install the Vajra activity, and empower the Vajra King to the Guru to burn the cycle of existence, with the immovable great fire, the sole one, constantly perform the gathering of flames. Combine the karma of the Vajra mantra with the empowerment of the four types of activities, and complete the sequence of activities. A virtuous Vajra Guru, after grasping the edge of the corpse's sins, counts the accumulation of karma and passes away. At this time, the Vajra Guru, continuously makes supreme offerings. With dance, song, words, and majestic gestures, offer various offerings and music. Make aspirations for the Vajra activity, and at the time of offering, make it the conclusion of the activity. The one who holds the view of Vajra activity, holds the view of white and pure activity, and offers it to all the noble saints. The one who grasps the edge of the corpse's sins, burns the black firewood in the space of wisdom fire. The fire offering is the deity who dwells in the fire, the Buddha of fire is Amitabha, the goddess of fire is White-clad Mother, is the light of all victors, controls the fire among earth, water, fire, and wind, and is the lord of warmth of all things. Promises to burn the three realms, the act of burning things, will not change due to the power of vows. Knows whose obscurations are burned, whether the consciousness of the corpse is pure or not, the one who is skilled in fire observes it in this way. Burn and purify impure things, if it is good, then grant the power of fire. Ashes are relics and, handprint mandalas, etc. If it is not good, then tie up the remains, and offer them as the Guru's support. This is the best of all actions, as said by the supreme hero. Friends, these should be fully understood through the actions of fire. Vajra secret Dharma brothers, arising from the actions of fire, Sharira, known as Relic, from immeasurable times, countless emanation victors, after showing Nirvana, the relics arising from nothingness, are the relics of the body and the
Chinese
舍利，被称为众生福德之所依。诸佛无有实体，故不可能有舍利，然为利益有情，乃由空性示现慈悲神变。如是无论何处所生，凡此所见之灯，亦为涅槃之佛身舍利，名为舍利让。其作用亦复如是。如是等等诸佛，无论自生、后生或俱生者，如法合一之舍利子，乃加持之功德分增长，显现遍布赡部洲。由舍利所生故，坚硬而圆润，异语称之为金刚。形如三棱小囊或芝麻囊。初时显现如酥油或牛乳。成熟之征象为坚硬。如鹰嘴豆之粒，色白而檀红，光泽明亮。食之功德不可思议，被称为甘露妙药之最胜。如是持明菩萨众，化现为人身，具足正法眼之补特伽罗，乃福德庄严之清净田。若能于树干中精勤修持，则有缘者得见：于某些人显现舍利让，于某些人显现舍利身，于无缘者则不显现。纵使显现，于清净者则恒常存在，不清净者则消失遁逃。能示现吉祥与不吉祥之征兆。非恒常存在，亦非完全消失。瑜伽之事业与财富，应依清净与不清净之方式而行。是亦由清净之福德，广大信解所缘境，瑜伽一心专注时，若与金刚链及业相应，则诸续部皆得清净。如是次第之差别为：诸佛之舍利舍利让，遍布一切刹土，如铁匠与工匠之抟泥。无作而显现者，色白而明亮，如水滴般，檀红色泽鲜明，如雨般遍满虚空。持明菩萨之化身舍利，仅零星出现。补特伽罗之大征象为：颜色相同，一三、二三、一，或有显现五或十者，其功德亦如是。其体坚硬如金刚，
English
Relics are known as the support of beings' merit. Since the Buddhas have no physical form, it is impossible to have relics. However, for the benefit of sentient beings, they leave behind miraculous manifestations of compassion from emptiness. Likewise, wherever anything arises, whatever lamp appears here, the relics of the deceased Buddhas are also called Sharira. Their function is also the same. Like that, all the Buddhas, whether self-arisen, subsequent, or co-emergent, the relics that are harmoniously united, the blessed seeds of relics, increase in quality and appear to pervade the entire Jambudvipa. Because they come from relics, they are hard, solid, and round. In other languages, they are famously called Vajra. They resemble three-cornered pods or sesame pods. In youth, they appear like butter or milk. As they mature, the signs of ripeness are hard and solid, like chickpeas, white with a clear sandalwood red color. The benefits of consuming them are inconceivable; they are known as the best of nectar medicines. Likewise, the Vidyadhara Bodhisattvas, who emanate in human bodies, and the individuals who possess the Dharma eye, are pure fields of merit and glory. If one diligently practices in the core of the tree, then for those who have fortune, it appears: to some, Sharira appears; to some, the relic body appears; to the unfortunate, it does not appear. Even if it appears to some, it remains permanent for those who are pure, but disappears and flees for those who are impure. It shows signs of auspiciousness and inauspiciousness. It is not always present, nor does it completely disappear. The activities and wealth of yoga should be applied according to pure and impure ways. That is also because of pure merit, with vast devotion to the object of devotion, and when the yogi focuses single-pointedly, if it is connected with the Vajra chain and in accordance with karma, then all the Tantras will become pure. The differences in order are: the relics of the Buddhas, Sharira, pervade all realms, like the potter and craftsman shaping clay. Those that appear without effort are white and bright, like drops, with a clear sandalwood red color, falling like rain to fill the sky. The relics of the emanated Vidyadhara Bodhisattvas appear only sparsely. The great signs of individuals are: the same color, one-three, two-three, one, or sometimes five or ten appear, and their qualities are like that. They are hard and solid like Vajra,
Chinese
将如大勇士般成就。 应恒常供养彼。 供养则生殊胜功德。 供养之仪轨亦是， 净除障碍增长福德力， 自身相续清净后， 于每月所有时分之， 十六分之一圆满时， 自身唯一于心境中， 化现后作供养乃， 与珊瑚等一同， 置于胜幢顶端， 如所愿般发愿。 彼将圆满一切所愿。 彼乃具缘瑜伽士之， 如意宝珍宝。 于瑜伽修持之殊胜物， 以名义亦不可或缺。 如矿物变为黄金般， 如是以火焚烧炼制般， 凡所受用之事物， 皆不离于彼胜义。 如是等等无尽享用， 安住于四事物而享用， 乃金刚萨埵之法性， 殊胜稀有之行持。 如象入水般， 毫无阻碍执着与恐惧， 以欢喜受用之姿态， 如不退转之到彼岸般， 瑜伽士决定之行持亦， 如入誓言之海水中， 以精进修持之姿态， 毫无阻碍执着而舍弃。 成办圆满行持之方便， 珍爱串习融入法界。 诸友伴当知彼等应舍弃。
English
One will become accomplished like a great hero. One should always make offerings to it. If one makes offerings, excellent qualities will arise. The ritual for making offerings is also: Purifying obscurations and increasing the power of merit, After purifying one's own continuum, At the time of completion on the sixteenth part Of all the times of the month, Having transformed oneself alone into the realm of the mind, Making offerings is: Together with coral and so on, Having placed it on the top of a victory banner, Praying as one desires. It will fulfill all desires. That is the wish-fulfilling jewel for the fortunate yogi. As the supreme substance for accomplishing yoga, It is indispensable even in name. Just as base metals turn into gold, Likewise, like burning and refining with fire, Whatever is used as objects, That itself does not deviate from the sacred. Like that, endlessly enjoying, Dwelling and enjoying in the four objects, Is the nature of Vajrasattva, The excellent conduct of wonderful arising. Just as an elephant enters the water, Without any obstruction, attachment, or fear, With the manner of enjoying pleasure, Like the irreversible going to the other shore, The definite conduct of a yogi is also, Like entering the water of the ocean of vows, With the manner of diligently practicing, Abandoning without obstruction or attachment. The means of accomplishing complete conduct, Cherishing familiarity becoming absorbed into space. Friends, know that those should be abandoned.