Chinese
舍利是如法且成为一体的舍利，显现为无有差别的。那么它在人世间是如何增长的呢？是由于舍利种子的加持，从舍利的功德部分增长为甘露，这显现在南赡部洲的所有土地上，因为是从舍利之因的加持中产生的，所以本体坚硬，形状浑圆。名字被广称为塔噶多杰，形状、大小和颜色的样子也像三个角的囊泡，芝麻的囊泡一样。成熟的方式，年幼时显现为酥油或牛奶，长大成熟的征象是变得坚硬。大小如恰纳豆的种子，白色且略微发红，颜色鲜明而美好。如果修持并食用它，会产生不可思议的功德。身体变得坚固等，被誉为甘露药之精华并成就。第三，从“如是种姓”到“用于不净之法”之间所阐述的内容是：为了显现于继承佛位者，如是种姓者和菩萨们，化现为人身，以及具有具足法眼之智慧眼的有缘者，和以积累福德之力量使净土清净者们，在去世时，连同树干心髓一起，在五蕴火化后得到充分净化之后出现，并显现于有缘者，即有些人得到舍利，有些人得到舍利子和身像等。因为这些难以获得，所以只显现于恶劣的少数一方，并且不会被看到。如果有些人从中清净而显现，那么立即在三门清净的修行中，无论放置多久都会一直存在。如果立即使用不净，就会消失并逃往他处，变得不再显现。那么这是由什么样的力量所致呢？对于瑜伽士来说，显示产生令人满意和不令人满意的过失和功德的征兆，是由于分别显示的前兆的力量，即形状和颜色发生变化，以及变得显现或不显现。然而，舍利是证悟法性的加持之象征，因此，它的特征是：存在于容器中是永恒的
English
The relics are the relics that are in accordance with the Dharma and have become one, appearing as undifferentiated. How does it grow in the human realm? It is due to the blessing of the seed of the relics, growing from the meritorious part of the relics into nectar, which appears to pervade all the lands of the southern continent of Jambudvipa. Because it arises from the blessing of the cause of the relics, its essence is solid and hard, and its shape is round. Its name is widely known as Thakar Dorje, and its shape, size, and color are like three-cornered vesicles, like sesame vesicles. The way it ripens, when young, it appears as butter or milk, and the sign of ripening when it is mature is that it becomes hard and solid. The size is like a seed of chickpea, white and slightly red, with a clear and beautiful color. If one practices and eats it, inconceivable merits will arise. The body becomes strong, etc., and it is known as the essence of nectar medicine and is accomplished. Thirdly, from "Likewise, lineage holders" to "applied to impure ways" is what is taught: In order to appear to those who succeed the Buddha, likewise, lineage holders and Bodhisattvas, who emanate into human bodies, and those fortunate ones who possess the eye of wisdom with the Dharma eye, and those who have purified the field with the power of accumulating merit, when they pass away, together with the essence of the tree trunk, appear after the five aggregates have been cremated and fully purified, and appear to the fortunate ones, that is, some obtain relics, and some obtain relics and images, etc. Because these are difficult to obtain, they only appear to a small, unfavorable side, and will not be seen. If some become pure and appear, then immediately in the practice of purifying the three doors, no matter how long they are placed, they will always remain. If used impurely immediately, they will disappear and flee elsewhere, becoming invisible. So, by what kind of power does this happen? For the yogi, the signs that show the faults and merits that are pleasing and displeasing are due to the power of the omens that show separately, that is, the shape and color change, and become visible or invisible. However, the relics are a symbol of the blessing of realizing the nature of reality, therefore, its characteristic is: being in a container is eternal.
Chinese
不是部分执着，也不是断灭的自性，所以永远不会毁灭，因此瑜伽士如果行为和修行清净，就会增多增长且稳固；如果不清净，就会减少衰退，要以这种方式修行，这是知晓的征兆，所以清净就增长，不清净就净化。第四个是，从“那也是福德”到“铁锤也无法击碎”之间所阐述的。因此，因为是从清净中产生的缘故，那个舍利也是先前积累了无垢的福德，并通过从禅修中产生的实物所清净的缘故。凡是对于大乘甚深且广大的道路心生欢喜和信仰的士夫，以及对于瑜伽的意义一心专注于不改变的禅定进行修习，那么与诸佛的身语意的金刚自性无二无别地结合，并且行为和结果一致而不相违背。因此，两种执着的相续完全清净，也会降下并产生舍利。为了显示数量和尺度，这也是依次显示了佛陀和持明者的差别，以补特伽罗的角度来区分是：佛陀的身舍利本身，会遍布所有刹土。例如，就像铁匠和工匠将形状做成圆形一样，实际上是从无所作为中显现的清净，颜色洁白明亮，光芒四射，如同红檀木的光泽般显现，然后充满虚空，像下雨一样降下。其他持明者化身的舍利，颜色洁白明亮，数量只有几个。补特伽罗地上的大征兆是：颜色与之前相同，数量是一个或三个，或是两个，或是三个和一个就是四个。有些人是五个，有些是十个。舍利的功德就是如上所说的那样，会变成这种方式。那也是坚硬且牢固，像金刚一样，铁锤也无法击碎。第五个是，从“这些降临”到“那些功德”之间所阐述的。利益是：像这样，这些舍利和遗物降临并增长的功德，对于其他有益之处也是，无论降临到哪里，那个地方的所有国土，疾病和不确定性以及障碍都会平息，夜叉和罗刹等不驯服和恐怖的
English
It is not partial clinging, nor is it the nature of annihilation, so it will never be destroyed. Therefore, if a yogi's actions and practices are pure, they will increase and become stable; if they are not pure, they will decrease and decline. One should practice in this way, as it is a sign of knowing. Therefore, if pure, it increases; if not pure, it is purified. The fourth is explained from "That is also merit" to "Even an iron hammer cannot break it." Therefore, since it arises from purity, that relic is also purified by the fact that it previously accumulated immaculate merit and by the objects arising from meditation. Those individuals who rejoice and have faith in the profound and vast path of the Great Vehicle, and who single-mindedly focus on the meaning of yoga and cultivate unchanging samadhi, then the vajra nature of the body, speech, and mind of the Buddhas is inseparably united, and actions and results are consistent and not contradictory. Therefore, the continuum of both attachments is completely purified, and relics will also descend and arise. To show the number and measure, this also shows the difference between Buddhas and Vidyadharas in order. The distinction in terms of individuals is: the body relics of the Buddhas themselves will pervade all realms. For example, just as blacksmiths and craftsmen make the shape round, in reality, the purity that appears from non-action, the color is bright white, radiant, appearing like the luster of red sandalwood, and then filling the sky, falling like rain. The relics of other Vidyadhara incarnations are white and bright in color, but only a few in number. The great sign of the individual on the ground is: the color is the same as before, and the number is one or three, or two, or three and one, which is four. Some are five, and some are ten. The merit of the relics is as described above, and it will become this way. That is also hard and solid, like a vajra, and even an iron hammer cannot break it. The fifth is explained from "These have come" to "Those qualities." The benefit is: in this way, the merit of these relics and remains descending and increasing, the benefit to others is also, wherever they descend, in all those lands, diseases and uncertainties and obstacles will be pacified, and unruly and terrifying yakshas and rakshasas, etc.
Chinese
凶猛的暴君也会立刻平息，国王的冲突、五行的冲突和地方的冲突也会平息，果实和庄稼生长、成熟，一切令人满意的事物都会出现。那个地方的民众和国王的所有种子都会变成男孩或儿子而增长。他们会安乐地出生，具有美德，出身高贵，所有这样的男孩都会出现。持有或拥有或产生这种功德的人，都与持有血统者的地位和命运相同。这个世界的福德，与转轮王的福德相同，他们一切圆满的需求和美好的意愿都会实现，寿命延长，需求得到满足，事业也会成功。从那以后，这也是触及无上菩提之地的伟大征兆。此外，还会出现不可思议的功德，舍利和遗骸会以其自身的状态存在，这就是功德产生的状态。第二部分分为两部分：功德产生的状态和修持的方法。第一部分，从“修持就有功德”到“精炼就不会没有”，讲述了修持的功德不可思议且无限，因此修持也是如此。因为六道众生的所有形态中，都存在着菩提心精华果的自性。这仅仅是努力的原因。因此，如前所述，无论用火的工作来精炼五蕴中的哪一个，都不可能没有舍利或不出现。因此，据说拉杰·祖琼在印度焚烧死鸟，出现了许多成就菩提心精华的迹象。第二部分分为六个方面：讲述亲近，共同讲述亲近和修持，讲述成就的征兆，在伟大的修持中获得成就，供养和功德，以及将此作为修持的物质。第一部分，从“修持这些”到“放在嘎乌盒中”，讲述了依赖于所出现的事物来修持这些。
English
Even the fierce tyrant will be immediately pacified, and the conflicts of the king, the conflicts of the elements, and the conflicts of the land will also be pacified. Fruits and crops will grow and ripen, and all satisfying things will appear. All the seeds of the people and the king of that land will increase as boys or sons. They will be born happily, possess virtues, and be of noble lineage. All such boys will appear. Those who hold, possess, or generate this merit will share the same status and fortune as those who hold the lineage. The merit of this world will be equal to that of a Chakravartin king, and all their perfect needs and good intentions will be fulfilled. Life will be prolonged, needs will be satisfied, and activities will be accomplished. From then on, this will also be a great sign of touching the ground of unsurpassed Bodhi. Moreover, such inconceivable qualities will arise, and relics and remains will exist in their own nature. This is how qualities arise. The second part is divided into two parts: the way qualities arise and the method of practice. The first part, from "If you practice, there are qualities" to "If you purify, it is impossible not to have," explains that the qualities of practice are inconceivable and limitless, so practice is also. Because the essence of the fruit of Bodhicitta exists in all forms of the six realms of sentient beings. This is merely the cause of effort. Therefore, as mentioned before, no matter which of the five aggregates is purified by the work of fire, it is impossible not to have relics or not to appear. Therefore, it is said that Lhaje Zur Chung burned dead birds in India, and many signs of accomplishing the essence of Bodhicitta appeared. The second part is divided into six aspects: explaining approach, jointly explaining approach and practice, explaining the signs of accomplishment, obtaining accomplishment in great practice, offering and qualities, and holding this as the substance of practice. The first part, from "To practice these" to "Put in a gau box," explains relying on what has appeared to practice these.
Chinese
显现并对我示现颜面。第一个征兆是嘎乌盒被装满，第二个是中等容器被装一半左右，并且增长到一百零八个。最后也会增长到许多数量，这是必然会发生的。第四个是，从“修持那些”到“如大成就般成就”之间所显示的是，那些是成就的伟大征兆。那时，将光芒收摄到我的心中，并接受成就。如果想知道获得成就的功德是什么，那么获得的功德是不可思议的，此生安住在持明者的地位，逐渐与诸佛平等。并且由附带产生的功德是，像利益一切有情众生的事业与大菩萨们相同一样，将会成就。第五个是，从“恒常于此”到“满足一切愿望”之间所显示的是，为了检查和圆满誓言是否违犯，必须恒常供养如此成就的舍利，如果供养，就会产生许多殊胜的功德。如何供养的方法仪轨是，首先净化和忏悔罪障，积累福德资粮，清净自己的相续之后，所有月份的十六日，也就是月亮圆满的时候，自己独自一人，心专注于所缘境，然后供养。将装有舍利的宝箧悬挂在宝幢的顶端，用各种供品供养，并如所愿地祈祷。如此供养，就能满足一切愿望，一切事业都会成就。第六个是，从“那是瑜伽”到“不可或缺”之间所显示的是，如此的舍利对于具缘的瑜伽士来说，就像如意宝一样，是修持瑜伽的殊胜誓言物，如果善加持有，就能生起一切愿望，因此以特别殊胜的名称来说，舍利就像不可或缺的一样。第三个是方便行持的结尾，从“如何是好”到“奇妙殊胜”之间。
English
It will appear and show its face to me. The first sign is that the Gahu box is filled, the second is that the medium container is filled about halfway, and it increases to one hundred and eight. Finally, it will also increase to many numbers, which is bound to happen. The fourth is, from "practicing those" to "achieving like a great accomplishment" shows that those are great signs of accomplishment. At that time, gather the light into my heart and receive the siddhi. If you want to know what the merits of obtaining siddhi are, then the merits obtained are inconceivable, abiding in the position of a vidyadhara in this life, and gradually becoming equal to the Buddhas. And the merits arising from the side are that, like the deeds of benefiting all sentient beings are the same as those of the great Bodhisattvas, it will be accomplished. The fifth is, from "constantly to that" to "fulfilling all desires" shows that, in order to check and fulfill whether the vows have been violated, one must constantly make offerings to such accomplished relics, and if one makes offerings, many excellent merits will arise. The method of how to make offerings is that, first purify and confess obscurations, accumulate merit, purify one's own continuum, and then on the sixteenth day of all months, that is, when the moon is full, one should be alone, with one's mind focused on the object of focus, and then make offerings. Hang the treasure chest containing the relics on the top of the victory banner, make offerings with various offerings, and pray as desired. By making offerings in this way, all desires will be fulfilled and all activities will be accomplished. The sixth is, from "that is yoga" to "indispensable" shows that, such relics for the fortunate yogi, like a wish-fulfilling jewel, are the supreme samaya substance for practicing yoga, and if they are well held, all desires can arise, so in a particularly excellent name, the relics seem like something indispensable. The third is the conclusion of the practice of means, from "how is it good" to "wonderfully excellent."