English
This is an explanation of the auspicious and inauspicious omens that appear when relics manifest in pleasing and displeasing ways. However, the relics themselves are a sign of realizing the nature of reality. As it says, "Existence is not permanent," because they reside in a container, they are not eternal; but even when they are not present, their essence has not vanished. Because they are a sign for yogis to distinguish between purity and impurity, if they are impure, they should be purified. Therefore, in order to transform from purity, as it says, "That is also pure merit," etc., relics are also due to the accumulation of stainless merit in the past. Having faith in the profound and vast path of the Great Vehicle, and yogis practicing unwavering meditation with one-pointedness, this is connected to the body, speech, and mind vajra of the Buddhas, and actions and results are consistent and not contradictory. Therefore, even when the continuum of the two attachments is purified, relics will arise. In order to show the number and measure, as it says, "That is also a special order," etc., the special order of Buddhas and vidyadharas is to divide beings into different levels, just like sound. The benefit is, as it says, "The merits of these arrivals are also," etc., combined together like sound. If someone wants to know how to practice, as it says, "If practiced, the merits are inconceivable," etc., in general, the merits of practicing with relics are infinite, so one should also practice. All sentient beings in the six realms possess the nature of the fruit of bodhichitta, and abiding in this is merely the cause of effort. Therefore, no matter which of the five aggregates is purified during cremation, it is impossible for relics not to arise. Therefore, for the relics that arise, one should rely on these to practice. Place the relics in a crystal container or a gau box, and actually form the vajra crossed-vajra hand seal and seal it. Find the unique relic in a crystal gau box and place it on a pedestal. The practitioner makes prayers of aspiration, purifies obscurations and confesses, and prays for the desired things. Then, perform recitation and absorption, visualizing the absorption ritual in the form of one's own deity. Merely reciting the mantra, from the light of the relics filling the sky, collect the relics of all the Buddhas in the ten directions filling the sky, and let them descend like rain into the gau box. The mantra for one-pointed recitation is: first place the last of the fifth letter, then the second of the seventh letter, then the first of the seventh letter, then the ninth of the vowels.
Chinese
放置。然后在卡里六三上，加上第五个的结尾。然后在第三个卡里上，用第三个元音从上面装饰。然后在放置第十一个元音。结尾与心相连。无量无间断地念诵。这是念诵的次数，即出现征兆的时候。不间断地念诵。如果想知道征兆如何出现，最明显和闪耀的是，等等，从外部看到清晰闪耀的征兆舍利，像太阳一样的光芒从外部显现。舍利移动，最初从一个增加到多个，胜者佛陀和持明者菩萨，以及菩萨的身像显现在水晶容器中，向主人展示。第一个征兆是嘎乌充满，中间是容器一半充满，增加到一百零八个。最后也增加了一些。那时，将光融入我的心中，获得成就。如果想知道获得成就的功德是什么，获得的功德不可思议。像声音一样结合。像这样对成就的舍利进行供养，必须经常供养它。等等，经常在十六日将胜幢顶端悬挂，像声音一样解释供养。那是瑜伽士幸运者的，等等，像如意宝珠一样，为了瑜伽士修行欲望的产生，是名字的必要。修行的数量是，如何将腐肉变成黄金，等等，如修行所说，将僵尸变成黄金，快速行走，变成盔甲武器，同样用火焚烧五蕴，等等，无论修行多少事物，因为那是唯一的誓言，所以无论如何修行都没有错。询问许多这些修行。如果安住于所说的轮回四物，而不执着于修行，那么金刚萨埵的本性是胜者佛陀之心的神圣法性，因此是修行的精华。如果问用修行抛弃的例子是什么，就像大象进入水中，等等，像声音一样解释。意思是，瑜伽士必须修行，等等，理解象征。
English
Place it. Then on Kali six three, add the end of the fifth. Then on the third Kali, decorate from above with the third vowel. Then place the eleventh vowel. The end is connected with the heart. Recite without number and without interruption. This is the number of recitations, that is, when the signs appear. Recite without interruption. If you want to know how the signs appear, the most obvious and shining is, etc., seeing clear and shining signs relics from the outside, and the rays of light like the sun appear from the outside. The relics move, and at first they increase from one to many, the Victorious Buddha and Vidyadhara Bodhisattvas, and the image of the body of the Bodhisattva appears in the crystal container, showing it to the master. The first sign is that the Gahu is full, the middle is that the container is half full, and it increases to one hundred and eight. Finally, some numbers also increase. At that time, absorb the light into my heart and obtain accomplishments. If you want to know what the merits of obtaining accomplishments are, the merits obtained are inconceivable. Combine like sound. Like this, offering to the relics of accomplishment, you must always offer to it. Etc., often on the sixteenth day, hang the top of the victory banner, and explain the offering like sound. That is for the fortunate yogi, etc., like a wish-fulfilling jewel, for the sake of the arising of the desire to practice yoga, it is the necessity of the name. The number of practices is, how to turn rotten flesh into gold, etc., as the practice says, turning corpses into gold, walking fast, turning into armor and weapons, likewise burning the five aggregates with fire, etc., no matter how many things are practiced, because that is the only vow, so no matter how you practice, there is no mistake. Ask about many of these practices. If you abide in the four objects of the spoken cycle and do not cling to practice, then the nature of Vajrasattva is the sacred Dharma nature of the heart of the Victorious Buddha, therefore it is the essence of practice. If you ask what is the example of abandoning with practice, like an elephant entering the water, etc., explain like sound. The meaning is, the yogi must practice, etc., understand the symbols.
English
To. Commentary on the Seventy-First Chapter, Entering the Practice of Yoga. If one wonders, "What is decided by view?" Then, the Lord of Secrets said to the inferior and superior ones: These are to show that the view does not bind actions. Calling the friend Bodhisattva with an inferior body, thus showing the nearness of deciding by view. If one wonders, "What is the nature of view?" The ultimate intention is Suchness. That is to say, the ultimate intention is the wisdom eye that sees the Suchness of the mind as it is. To show it supremely with the reason of its qualities, why is that? Because, by practicing the ultimate intention, one practices the inconceivable Dharma. And so on, practice is Suchness itself, because this is the root of all, if one practices it, if one realizes it, there is nothing else to do. If one is skilled in knowing its reality, then the general and individual characteristics are complete and unmixed, appearing inconceivably clear. Therefore, there is nothing to surpass. All meditations are branches of this meditation, if one is accustomed to this, there is no need to meditate on anything else. If wisdom does not go beyond the vast expanse of Suchness, then faults are pure from the beginning, they are protected. If one enters this without conceptualizing, then all and wisdom are neither the same nor different, and it is the root of all entrances. If one enjoys Suchness with non-dual wisdom, then all enjoyment is the activity of Dharmata, the meaning of action without bondage and liberation. Similarly, if one manifests the ripened wisdom, then it becomes the supreme of all that is to be accomplished, there is no need to seek another ocean of karma. To show others the meaning as it is, without error. Because it is the meaning of the tenets of all Dharma doors, it is the complete showing, there is nothing else to show. If one hears that meaning without error or deception, then there is no remaining meaning to be heard. If one sees with the eye of wisdom without seeing anything, then, because it is the actual basis of the complete Victorious One, it is the supreme of seeing the face. If one asks, "Who will believe these meanings?" Why is that? Because, to make the essence of all these, or to make the core, is Suchness, there is nothing else. That is to say, in this way, Suchness is the root and fruit of the five qualities.
Chinese
自然成就之体性，其他支分和因缘等无法超越此，胜者亦无法寻得，此义已明示。诸友，因此，若见如是真如之义，则所见一切皆如幻。如是等等，秘密主所宣说之功德，如实存在，故若证悟现成之真如，则其他所见皆非大乐，仅示现为虚幻。若于此，觉性安住于真如性中，无所依赖，则所有地之次第，一切处所，皆如是虚幻。若于此未染污之义中，获得觉性之智慧，殊胜之力量，则因之乘之成就，乃至无上高贵之法身，以及世间一切殊胜之事物，皆是虚假、幻象、不真实。从自之觉性如实地对真如生起定解，直至不改变，即使是卑劣之有情，亦不分大小，无有畏惧。此等亦是见真之功德。若于真如中获得决断，则安住于世间亦是法身。如是等等，亦是因圆满证悟真如，而无需造作即能获得决断。不舍弃轮回而解脱，故安住于世间亦能解脱边际，自显为大光明法身。我之智慧如实地领会要点，虽确定为殊胜，然若知无需特意造作，则不舍弃利益众生，而入于世间。因所作之事无有作为和疲惫，故不厌倦无边之轮回，亦不生厌离之心。所有无量之事业，皆能证悟圆满于真如之义中。见之验相为：不畏惧魔之界。如是等等，即使是微小之物，然于自心之坛城光明之中证悟之士夫，即使不修持，亦不畏惧魔和罗刹，不畏惧地狱之苦境，不畏惧世间。因此，无论享用任何欲妙之事物，皆能将享用融入法界，而无有执着之病。若见当下决定之义，如是等等，无需透过传承，即能知晓应知之一切，是为决定和分离之义。
English
The nature of spontaneous accomplishment, other limbs and causes cannot surpass this, and even the Victorious Ones cannot find it, this meaning is clear. Friends, therefore, if you see the meaning of suchness, then all that is seen is illusion. Thus, etc., the qualities spoken by the Lord of Secrets are truly present, so if you realize and see the spontaneously accomplished suchness, then all other views are not great bliss, but merely shown as illusory. If, in this, awareness abides in the nature of suchness, without dependence, then all the levels of the earth, all places, are likewise illusory. If, in this undefiled meaning, you obtain the wisdom of awareness, the supreme power, then the accomplishment of the vehicle of cause, even the unsurpassed noble Dharmakaya, and all the supreme things of the world, are false, illusory, and untrue. From one's own awareness, truly generate conviction in suchness, until it does not change, even if it is a lowly sentient being, without distinguishing between large and small, there is no fear. These are also the qualities of seeing the truth. If you gain certainty in suchness, then abiding in the world is also the Dharmakaya. Thus, etc., also because of completely realizing suchness, there is no need to create and you can gain certainty. Without abandoning samsara, you are liberated, so abiding in the world can also liberate the boundaries, and it self-manifests as the great radiant Dharmakaya. My wisdom truly understands the key points, although it is determined to be supreme, if you know that there is no need to deliberately create, then you do not abandon benefiting beings, but enter the world. Because there is no action or fatigue in what is done, you are not tired of endless samsara, and you do not develop aversion. All limitless activities can be realized as complete in the meaning of suchness. The signs of experience of the view are: not being afraid of the realm of demons. Thus, etc., even if it is a small thing, for the person who realizes the mandala of his own mind in the state of luminosity, even if he does not practice, he is not afraid of demons and rakshasas, he is not afraid of the painful realm of hell, he is not afraid of the world. Therefore, no matter what desirable objects are enjoyed, the enjoyment can be integrated into the Dharmadhatu, and there is no disease of attachment. If you see the meaning of immediate certainty, thus, etc., without going through transmission, you can know everything that should be known, which is the meaning of certainty and separation.