English
It is good to have such expectations. White flames rise like a fence, obtaining the stupa of the Vajra family. The flames rotate and rise, that is the image of the Dharmakaya manifesting the Dharma wheel. A single flame is sharp at the top, with all five colors complete, obtaining the accomplishment of the Meaningful Stupa. If the flames are numerous and not separated, and the fire has a fragrant smell, it is a sign of the accomplishment of the Jewel Stupa. The colors of the flames for pacifying, increasing, subjugating, and wrathful activities should also be judged in the same way. If there is no flame and the color changes, it is a sign of heavy obscurations. If the flame is small and dim, it indicates that the compassion of the Tathagata has not taken hold of that sinner. If the flame is white and wants to go out, it indicates that merit is weak and obscurations are light. If the flame is intermittent and blazing, it is like the illusion of gods and humans. When peaceful, it is white and has luster, in general, the flame is considered good. If the flame is intermittent, the wind is strong, it burns fiercely and makes a sound, indicating that there is indeed less sin now. If the flame is calm and white spirals, and gradually weakens and becomes whiter at the end, that is the flame of the Bodhisattva. Other characteristics of the flame should also be observed. Combine these with the meaning of what has been said. It is important to be very skilled and knowledgeable about such situations. Having fully understood in this way, in order to begin actions that are in accordance with the rules. If the signs are not good, it is a sign of unpleasantness, so the burning and purification should be expanded. Then pleasant signs appear, and whatever signs are desired from the fire, whichever of the three is accomplished should be accepted. Having done the burning and purification in this way, if the signs are not good, it is a sign of falling into an undesirable result, so the fire offering should be expanded again with burning, confession, and purification, or with great pain and regret in the heart. Then, if the signs of the fire are good, it is a sign that the desired result has been accomplished, so whichever sign of accomplishment is desired from the fire, whether it is superior, medium, or inferior, should be accepted. If the patron has passed away, it should be thought that this is what he has done, what he has accepted. Doing it in this way is also the actual action of burning the corpse, what else is there? What else is there in the numerous gatherings? After burning and purifying the substances of the corpse, bless the corpse with mantras, and then anoint and wash the corpse with very fragrant and various spices. And so on, calling the deceased, and others.
Chinese
如果要在四种事业的火供中区分开来焚烧尸体，就要这样进行：首先，用百字明咒加持尸体，然后用非常香的香水清洗，进行外部的净化。然后用涂有浓厚油脂的布包裹。然后，在尸体的二十二个分别处（例如，四十个等）写上诸神的咒语在纸或树皮上。将语的印记放在尸体上，这是从分别中生起为神的原因。然后，为了净化分别，将代表语所指定的诸神的心、智慧的印记的树木精华，按照数量在地上制作，并将精华放置在指定的位置。各自的根本字，例如ཨཱོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、ཏྲཱྃ་（藏文，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：川）等，或者ཏ་ཐ་（藏文，梵文天城体：तथा，梵文罗马拟音：tathā，汉语字面意思：如是）等，写在布或纸上放置，这是生起种子的基础。这样完成后，“尸体外围的全部，布置所有烦恼轮回，在布或树皮上，放置所有轮回的种子。”等等，然后，在尸体外层布的覆盖下，在身体的头部和尾部，布置所有烦恼和轮回的因果。什么呢？因是，在布和树皮上写上五种烦恼的名字放置，以及所有其他的轮回之因都写上放置。也将三种烦恼之毒写上放置。最后，也写上“愿它们清净”。或者写上四种生处、五种道、六道众生的名字。或者，将贪欲鸟的形象、愚痴猪的形象、嗔恨蛇的形象等画上放置，也放置在六处和五处等地方。此外，将六种种子、十二处、五蕴、所取和能取等用小字书写，或者用其他国家的文字书写，放置在尸体的各个位置，因为这些是焚烧和净化的对象。然后，“尸体的堆积，依靠经书的架子，贤者应放置在上面。”等等，堆积完成后，放置在架子上，进行勾招意识、诛杀、分离、去除障碍等。
English
If a corpse is to be cremated separately from the four types of karmic fire offerings, the method should be performed as follows: First, the corpse should be blessed with the recitation of the Hundred Syllable Mantra, then washed with very fragrant incense water, and the outer cleansing should be performed. Then, it should be wrapped with cloth smeared with thick grease. Then, on the twenty-two conceptual places of the corpse (such as the forty, etc.), the mantras of the deities should be written on bark or paper. Placing the mudra of speech on the corpse is the cause of generating the deity from conceptualization. Then, in order to purify conceptualization, the essence of trees representing the heart and wisdom mudras of the deities designated by speech should be made on the ground in equal number, and the essence should be placed where designated. Each of the root syllables, such as ཨཱོཾ་(Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), ཧཱུྃ་(Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), ཏྲཱྃ་(Tibetan, Devanagari: त्रాం, Romanized Sanskrit: trāṃ, Literal Chinese meaning: Tram), etc., or ཏ་ཐ་(Tibetan, Devanagari: तथा, Romanized Sanskrit: tathā, Literal Chinese meaning: Thus), etc., should be written on cloth or paper and placed, as the basis for generating the seed. Once that is done, "On all the outer coverings of the corpse, arrange all the afflictions and samsara, on whatever cloth or bark, place all the seeds of samsara." etc. Then, on the outer cloth covering the corpse, at the head and tail of the body, arrange all the causes and effects of afflictions and samsara. What are they? The cause is to write the names of the five afflictions on cloth and bark and place them, and all other causes of samsara should be written and placed. The three poisons of afflictions should also be written and placed. Finally, write "May they be purified." Or write the names of the four birth places, the five paths, and the six realms of beings. Or, draw and place the form of a desirous bird, the form of an ignorant pig, the form of an angry snake, etc., and place them in the six and five places, etc. Furthermore, write the six seeds, the twelve sources, the five aggregates, the grasped and the grasper in small letters, or write in the letters of other countries, and place them in the various places of the corpse, because these are the objects of burning and purification. Then, "That heap of corpse, relying on the book stand, the wise should place it on top." etc. Once the heap is complete, place it on the stand, and perform the summoning of consciousness, killing, separation, and removal of obstacles.
Chinese
在那上面，从那上面生出拉（Ra）的形象。在其鞍座上，从四种种子中的任何一种，对于四种事业的火神，根据事业的颜色，有三叉戟、钩索、框架和水壶。观想左手持念珠，进行灌顶加持。迎请智慧火神。也就是名为达汝纳的火神，名为托布钦的火神，名为多巴杰的火神，以及名为赤沃的火神这四位，或者与此相符的智慧火神。将其融入誓言火神中。使其稳固，献上供品并赞颂。委派事业，并将其腹部和心识，已故者的分别念，清晰地观想为本尊的坛城。迎请、融入并稳固。以美妙的歌舞和音乐来供养。适时祈愿。也要供养三毒。金刚持诵者将已故者生前所积累的善业写在纸或布上，献给上师。执持尸体过失者，将生生世世所造的罪业写在纸或布上的黑名单念诵并焚烧，并念诵：“火供，安住于火中的神。”等等。首先，下决心焚烧罪障，因此，敦促焚烧。念诵：“尸体的神识是否清净。”等等，就像精通火的人所说的那样，观察火焰。如果不好，则扩大焚烧净化。多次忏悔。如果好，则进行火供灌顶。念诵如果火焰浓密，则说正在焚烧其上的障碍，并认为已被智慧之火净化。念诵：“骨灰是舍利和遗骸。”等等，从骨灰中建造佛像、佛塔和舍利等，并如法进行开光。如果是有德之人，则检查遗骸。如果已故者是瑜伽士，检查是否有遗骸出现，如果通过忏悔咒的念诵次数来判断有遗骸出现，则应将遗骸献给上师作为供养处，或献给如法修行的瑜伽士。
English
On that, generate the image of Ra from that. On its saddle, from any of the four seeds, for the fire deity of the four activities, according to the color of the activity, there are a trident, a hook, a frame, and a kundika. Visualize holding a rosary in the left hand, and bestow empowerment and blessings. Invoke the wisdom fire deity. That is, the four fire deities named Daruna, Tobchin, Dopajé, and Trowo, or the wisdom fire deity that corresponds to them. Dissolve it into the samaya fire deity. Make it stable, offer the offerings, and praise it. Entrust the activities, and clearly visualize its belly and heart, the deceased's conceptual thoughts, as the mandala of the deity. Invoke, dissolve, and stabilize it. Offer with beautiful songs, dances, and music. At times, make aspirations. Also offer the three poisons. The Vajra holder writes down the virtues accumulated by the deceased in previous lives on paper or cloth and offers it to the lama. The one who holds the faults of the corpse reads the blacklist of sins committed in lifetimes written on paper or cloth and burns it, and recites, "Fire offering, deity abiding in the fire." etc. First, make a vow to burn away sins and obscurations, therefore, urge to burn. Recite, "Is the consciousness of the corpse purified?" etc., and examine the flames as the one skilled in fire says whether sins and obscurations are purified or not. If it is not good, then expand the burning purification. Confess many times. If it is good, then bestow the fire empowerment. Recite that if the flame is thick, then say that the obscurations on it are being burned away, and think that it has been purified by the wisdom fire. Recite, "Ashes are relics and remains." etc., and from the ashes, build Buddha images, stupas, and relics, etc., and perform the consecration properly. If it is a virtuous person, then examine the relics. If the deceased is a supreme yogi, check whether relics have appeared, and if it is determined that relics have appeared by the number of recitations of the confession mantra, then the relics should be offered to the lama as a place of offering, or to a yogi who practices properly.
Chinese
這是關於舍利在出現悅意和不悅意之時，各自顯示吉凶徵兆的說明。然而，舍利本身是證悟法性的標誌。如《存在並非恆常》所說，因為它們存在於容器中，所以不是永恆的；但即使不存在，其本質也沒有消失。因為它們是瑜伽士辨別清淨與不清淨的標誌，如果不清淨，就應當淨化。因此，為了從清淨中轉變，如《那也是清淨的福德》等所說，舍利也是由於先前積累了無垢的福德。對於大乘深廣之道具有信心，並且瑜伽士一心不亂地修持禪定，這與諸佛的身語意金剛相連，行為與結果一致而不矛盾。因此，即使在兩種執著的相續清淨時，也會產生舍利。為了顯示數量和度量，如《那也是特殊的次第》等所說，諸佛和持明者的特殊次第是將眾生劃分為不同層次，就像聲音一樣。利益是，如《這些到來的功德也是》等所說，就像聲音一樣結合在一起。如果有人想知道如何修持，如《如果修持，功德不可思議》等所說，一般來說，修持舍利的功德是無限的，因此也應當修持。六道一切有情眾生都具有菩提心的果實本性，安住於此僅僅是努力的原因。因此，無論火葬時五蘊中的哪一蘊被淨化，都不可能不產生舍利。因此，對於所產生的舍利，應當依賴這些來進行修持。將舍利放入水晶容器或嘎烏盒中，真實地結上金剛交杵手印並封口。將唯一的舍利放入水晶嘎烏盒中尋找，放在台座上。修行者發起所願的祈禱，淨化罪障並懺悔，為所願之事祈禱。然後進行念誦和收攝，以自身本尊的形象觀想進行收攝的儀軌，僅僅念誦咒語時，從舍利充滿虛空的光芒中，收集充滿虛空十方的一切諸佛的舍利，像下雨一樣降臨到嘎烏盒中。一心念誦的咒語是：首先放置第五個字母的最後一個，然後是第七個字母的第二個，然後是第七個字母的第一個，然後是元音中的第九個。