English
That is the end. The second part has three aspects: examining the good and bad of the fire offering; if it is bad, then repeating the fire offering; if it is good, then taking the accomplishment. The first part is, from "pleasing activities" to "fully understanding," as described. After completing these, in order to examine the fire offering, after the praise is finished, completing all the pleasing activities, and all the major and minor differences regarding whether obscurations have been cleared and purified, and not cleared and therefore not purified, and all the signs of whether accomplishments have been achieved and not achieved. The yogi should examine and analyze all these by being skilled and familiar with the characteristics of fire. The sound of the fire burning pleasantly and burning unpleasantly, the color being beautiful and not beautiful and bright and not bright, the manner of burning being intensely burning and weakly burning, the shape of the fire also burning in the shape of the four activities, and the pleasant and unpleasant of the bottom, totaling six roots. Or, it is said that the shapes of the six hand emblems of the five families of fathers and mothers also have six forms. In the Great Corpse Relic Sutra, it says: Those pure like a lotus, such a flame radiance is pleasing. White flames appear like horns, obtaining the stupa of the Vajra family. The flame radiance burning in a wheel shape, is the form of the Dharma body that illuminates the wheel. One flame with a sharp tip, complete with all five colors, obtaining the accomplishment stupa of accomplishment. Flames numerous and not separated, if possessing three flames, in this verse, some examples say: If the fire has fragrance, that is a sign of achieving the Jewel Stupa. The fire colors of pacifying, increasing, controlling, and subjugating should also be examined in that way. If there is no flame and the color changes, then the obscurations and karma are great. If the flame is small and red-black, that is a sign that the compassion of the Tathagata has not grasped the sinful one. If the flame is white and wants to die out, that is a sign of weak merit and small sin. The flame burning intermittently, the gods are like human illusions, etc. When peaceful, it has a white color, generally it is considered that the flame is good. The flame intermittently wanting to extinguish, the wind is strong, burning intensely making sound, now actually there is sin and evil. The flame peaceful and white swirling, in the end also gradually weakening and becoming less white, that is the fire of the Bodhisattva, the fire of
Chinese
另外还要考察其他特征。 将所说的意义结合起来。 像这些，务必要精通和了解。 第二，从“如果征兆”到“大大增广”之间讲述的是，这样完全了解后，为了开始如法的行为。 如果这样进行焚烧，火焰的征兆不悦意且不吉祥，这是果报堕入不悦意和不希望之境的征兆。 因此，再次通过焚烧进行大的忏悔，或者对事业非常渴望和后悔，努力殷勤地增广火供。 第三，从“之后悦意”到“无论如何成就都接受”之间讲述的是，之后火焰的征兆良好，变得悦意和美丽，这是果报悦意且如愿成就的确定征兆。 因此，与火焰所希望的成就的征兆相符，上、中、下三种无论如何出现，都要接受如此成就的悉地。 无论何时，如果有一个已故的自我，都要想像是他做的，是他接受的。 第二部分有四个方面：安置尸体，建造焚化炉，各位上师的次第，以及最后的工作。 第一部分有四个方面：沐浴，设置净化的征兆，设置被净化的征兆，以及将尸体放在台上。 第一，从“大会”到“涂抹和清洗”之间讲述的是，对于这样做，也就是实际焚烧尸体的工作，怎么想呢？ 大会，即勇士金刚召唤，为了将尸体的物品从其他任何四种事业的火供中区分开来，在进行焚烧净化时，应该这样开始：首先，用念诵法性清净或百字明的咒语加持尸体，然后用非常香的各种香水涂抹尸体，用外在的沐浴清洗干净，内在的沐浴则是修无我。 第二，从“甘露大精华”到“擦在木头上放置”之间讲述的是，之后用甘露大精华的汁液涂抹在布上，用布包裹尸体，用衣服和装饰品装饰，从外表上看是外面的旧衣服。
English
Also, other characteristics should be examined. Combine the meanings that are spoken. It is absolutely necessary to be very proficient and knowledgeable in such matters. Secondly, from "If the signs" to "Greatly increase" is taught, after fully understanding this, in order to begin the Dharma-like actions. If the signs of the fire are unpleasant and inauspicious after such burning, it is a sign that the result will fall into an unpleasant and undesirable state. Therefore, one should again perform a great confession through burning, or be very eager and regretful about the work, and diligently strive to increase the fire offering. Thirdly, from "Then pleasing" to "Accept whatever is accomplished" is taught, after the signs of the fire are good, becoming pleasing and beautiful, it is a definite sign that the result will be pleasing and accomplished as desired. Therefore, in accordance with the signs of the accomplishment desired from the fire, whatever of the three types, superior, middling, and inferior, occurs, one should accept the siddhi that is accomplished in that way. Whenever there is a deceased self, one should think that it was done by him and accepted by him. The second part has four aspects: placing the corpse, building the crematorium, the order of the various lamas, and the final work. The first part has four aspects: bathing, setting the signs of purification, setting the signs to be purified, and placing the corpse on the platform. First, from "Great assembly" to "Smear and wash" is taught, for doing this, that is, the actual work of burning the corpse, what should one think? Great assembly, that is, the hero Vajra summons, in order to distinguish the items of the corpse from the fire offering of any other four activities, when performing the burning purification, one should begin in this way: first, bless the corpse by reciting the mantra of the purity of Dharma-nature or the hundred-syllable mantra, then smear the corpse with various very fragrant perfumes, wash it clean with an external bath, and the internal bath is to meditate on selflessness. Secondly, from "Great nectar essence" to "Wipe on the wood and place" is taught, then smear the cloth with the juice of the great nectar essence, wrap the corpse with the cloth, decorate it with clothes and ornaments, and from the appearance, it is the old clothes outside.
Chinese
也行。里面穿的衣服是戒律，装饰是知惭愧。然后降伏对治品，就是将尸体的二十二种或四十二种等分别念，观想成天神，为了生起天神，将诸天神的业，咒语的结合写在木片或纸上，将一切秘密手印安置在尸体上，这是从分别念中生起天神的因缘。然后将所安立的诸天神的心，用智慧手印的标记来印盖，作为象征，将树干的精华，安置在所造的坛城中，坛城中天神的数量与多少相等，就做多少代表其心的手印，用布来做，在安置语精华的地方，也同样安置同样数量的布制树干精华，并进行印盖，为了调伏分别念。这样在观想生起天神的心要之处，为了不混淆诸天神的因，各自的根本字ༀ་མཱུྃ་ཧཱུྃ་ཏྲཱྃ་（藏文，嗡 穆 吽 德朗，梵文天城体，ॐ मुँ हुं त्रों，梵文罗马拟音，oṃ mūṃ hūṃ troṃ，汉语字面意思，嗡 穆 吽 德朗）等，或者ཏ་ཐ་（藏文，ཏ་ཐ་，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、木头或纸上，进行安置，这是生起地的种子心要。第三，从“尸体的结合”到“普遍安置”之间所讲的，就是这样尸体的结合圆满之后，然后为了焚烧尸体外层布上遍布的身体的头尾一切处的轮回，将不顺品的烦恼和轮回的因果全部安置，什么是呢？因就是无论布或树皮等，安置一切轮回的六种子字ཨ་ནྲྀ་（藏文，ཨ་ནྲྀ་，梵文天城体，अनृ，梵文罗马拟音，anṛ，汉语字面意思，无罪）等，以及这六种子的业，五烦恼的名称和轮回的其他一切因，以及三毒烦恼也写上并安置。最后也写上“愿这些清净”。同样，也将四生处和五道六因的六道众生等全部写上名字，或者也可以画上贪欲的形象，愚痴猪的形象，嗔恨蛇的形象，以及无明老瞎妇等各自的形象，安置在六处和五处等地方。此外，还有六种子和十二处，五蕴的自性，以及所取和能取的名称
English
It also works. The clothes worn inside are discipline, and the ornament is knowing shame. Then, subduing the antidote is to visualize the twenty-two or forty-two kinds of thoughts of the corpse as deities. In order to generate the deities, the actions of the deities, the combination of mantras, are written on wooden tablets or paper, and all the secret mudras are placed on the corpse. This is the cause for generating deities from thoughts. Then, the hearts of the deities established in speech should be sealed with the marks of wisdom mudras. As a symbol, the essence of the tree trunk is placed in the mandala created, and the number of deities in the mandala is equal to the number of handprints representing their hearts. These are made of cloth, and in the place where the essence of speech is placed, the same number of cloth-made tree trunk essences are also placed and sealed, in order to tame thoughts. In this way, in the essential places where the deities are visualized and generated, in order not to confuse the causes of the various deities, each of the root syllables, such as ༀ་མཱུྃ་ཧཱུྃ་ཏྲཱྃ་ (Tibetan, 嗡 穆 吽 德朗, Devanagari, ॐ मुँ हुं त्रों, Romanized Sanskrit, oṃ mūṃ hūṃ troṃ, Literal Chinese meaning, Om Mum Hum Tram), etc., or ཏ་ཐ་ (Tibetan, ཏ་ཐ་, Devanagari, तथा, Romanized Sanskrit, tathā, Literal Chinese meaning, Thus), etc., are written on cloth, wood, or paper and placed. This is the seed essence of the generating ground. Third, from "the combination of the corpse" to "universally placed," it is taught that after the combination of the corpse is completed, then, in order to burn the cycle of existence on the outer cloth of the corpse, covering the head and tail of the body, all the afflictions of the unfavorable qualities and the causes and effects of the cycle of existence are placed. What are they? The cause is that on any cloth or bark, etc., all the six seed syllables of the cycle of existence, such as ཨ་ནྲྀ་ (Tibetan, ཨ་ནྲྀ་, Devanagari, अनृ, Romanized Sanskrit, anṛ, Literal Chinese meaning, innocent) etc., are placed, and the actions of these six seeds, the names of the five afflictions, and all other causes of the cycle of existence, as well as the three poisons of afflictions, are also written and placed. Finally, it is also written, "May these be purified." Similarly, the four birth places and the six kinds of beings of the five paths and six causes are all written with their names, or the forms of desire, the form of the ignorant pig, the form of the hateful snake, and the form of the ignorant old blind woman, etc., are drawn and placed in the six places and five places, etc. In addition, there are the six seeds and twelve sources, the nature of the five aggregates, and the names of the object and the subject.
Chinese
那些（尸体）也用文字来阅读吗？用其他国家的文字书写，将火、泥土、黑暗、负担、结、山等作为象征符号，在尸体的各个部位都布置好。尸体要完整地遍布，因为它们是焚烧和净化的对象。第四，从“之后尸体的”到“由智者安放”之间所讲的是，之后将已经处理好的尸体堆，由抬尸者抬着，放在用砖砌成的台子上，由智者安放，以此来招引智慧，远离刽子手，破除障碍。第二部分有五点：建造火炉，建造焚化室并放置物品，放置小像，将绳索献给上师，在坛城中安放本尊。第一点，从“火炉的仪式”到“各自划分区域”之间所讲的是，之后要按照所做事业的火炉仪式来建造，坛城或大或小，其周围一庹等大小适中即可。此处，在一本手稿中写着“鞋子的形状是什么”，其他地方没有。向下深挖并挖掘，向上垒砌，也按照续部的规矩，垒砌半庹左右，并做好。那里安放手印，作为安放本尊的地方，中央的宫殿也要用线划分，根据所做事业的坛城，包括门在内，都要划分区域，好好地绘制，包括角隅等都要均匀地绘制，也要如法地各自建造。第二点，从“在那之上”到“面朝尸体方向指示”之间所讲的是，在那之上堆砌柴火，焚化室的形状是根据所做四种事业的方式，填满正方形，用角柱来稳固支撑，做成三层的样子，也要有顶层和房间，最后用木柴填满。之后，中间房间的砖块上，放置尸体的面部朝向，要按照焚烧尸体的事业方向，寂静的面向东方等等。或者，如根本续部所说：“尸体的面部朝向东方”，就像这样朝向东方。