Chinese
從上師心間的ཧྲཱིཾཿ（藏文，梵文天城体：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：種子字）放出光芒，觀想融入弟子心間的種子上，給予護身符並賜予名字，這是心意的隨許。取來面前的壇城，一邊念誦音聲字，一邊讓弟子飲用以寶瓶水洗滌過的精華，觀想身語意三門的垢染消除，智慧的光芒增長，這是功德事業的隨許。如主尊一般供養壇城，從今日起等。增補前方的生起，供養，從多次念誦百字明咒到吉祥之間，也如修法供養儀軌之時所說那樣做，這是後續的儀軌。一切時中讚歎深奧且喜悅，若從內心深處想要殊勝的智慧，就修持這尊殊勝的本尊，迅速就能獲得智者的地位。由於白色妙音天女的修法以前已在其他地方廣說，這是給予隨許的章節。吉祥！
English
Light radiates from the Hrīḥ (藏文，梵文天城体：ह्रीः，梵文羅馬擬音：hrīḥ，漢語字面意思：Seed syllable) in the guru's heart, visualize it dissolving into the seed syllable in the disciple's heart. Give a protective amulet and bestow a name. This is the mind empowerment. Take the mandala in front and, while reciting the vowel sounds, have the disciple drink the essence washed with vase water. Visualize that the impurities of body, speech, and mind are cleansed and the light of wisdom increases. This is the empowerment of qualities and activities. Offer the mandala as the main deity, and do from today onwards, etc. Supplement the front generation and offerings. From reciting the hundred-syllable mantra many times to auspiciousness, do as explained in the context of the sadhana offering ritual. This is the subsequent ritual. Always praise the profound and joyful. If you desire supreme wisdom from the depths of your heart, practice this supreme deity, and you will quickly attain the state of a wise one. Since the practice of white Saraswati has already been extensively explained elsewhere, this is the chapter on giving permission. Mangalam!
Chinese
帕札度雄当，赞巴雅，桑巴雅，摩哈雅，班达雅，吽吽吽帕特帕特帕特，萨瓦度雄当桑巴尼达热梭哈。如是长咒也尽力念诵，最后祈请所愿，作回向和发愿。若有余力，则于座间念诵百字明和长咒，尽力之后以二十一度母赞礼赞。若欲供朵玛，则陈设白朵玛及共同供品。供品加持也与共同仪轨相同。朵玛，以阿弥利达（藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）清净，以梭巴瓦（藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）净化。从空性中，嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中，珍宝器皿宽广浩大，化为朵玛甘露之海。嗡啊吽（藏文，梵文天城体：ओ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）三遍。从自己心间放出光芒，圣救度母及眷属，嗡班匝萨玛匝（藏文，梵文天城体：ओ वज्र सम ज，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡，金刚，萨玛匝）。“于普陀拉之胜地”等诵之。莲花莲台敬献您。思维献朵玛，那嘛萨曼达，布达波提萨埵囊，阿札底哈达夏萨囊，嘿嘿巴嘎瓦地玛哈萨埵，萨瓦布达阿瓦洛吉帝，玛比兰巴玛比兰巴，伊芒巴林格热纳巴雅，格热纳巴雅吽吽匝匝萨瓦比桑匝热梭哈。念诵五遍供献。以涂香等至音声供养。天神和非天等赞叹。供养布施朵玛祈请享用等，至尊圣救度母祈请赐予我殊胜和共同的一切悉地。祈请从八大怖畏和十六大怖畏等一切损害中救护。祈请从轮回痛苦的巨大海洋中解脱。祈请息灭一切痛苦。如是祈请所愿。念诵百字明忏悔，迎请诸佛菩萨，发愿，诵吉祥偈。与前供仪轨相关之时，朵玛仪轨时，不必特意作迎请和献座。如是，以十万为单位，念诵一千三百万遍，或八百万遍，即圆满念诵。此之随许是，共同的是共同的，特殊的是传承灌顶之方式，给予殊胜的弟子。彼亦陈设坛城和供品朵玛，上师作自生起及念诵。于前方坛城之上，如至尊度母修法般生起。加持供品后献供，作赞颂，朵玛如前。
English
Pra dushtam. Jambhaya. Stambhaya. Mohaya. Bandhaya. Hum hum hum phat phat phat. Sarva dushtam stambha ni tare svaha. Recite this long mantra as much as possible. Finally, make requests for your wishes, and dedicate the merit and make aspirations. If you have the energy, recite the Hundred Syllable Mantra and the long mantra during the session breaks, and praise with the Twenty-One Taras at the end. If you want to offer a torma, arrange a white torma and common offerings. The blessing of the offerings is also the same as the common practice. Torma, purify with Amrita (藏文，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：immortal nectar), cleanse with Svabhava (藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：own being). From emptiness, from OM (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：om), a precious vessel wide and vast, transforms into a torma ocean of nectar. OM AH HUM (藏文，梵文天城体：ओ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：om ah hum) three times. Rays of light radiate from your heart. Noble Tara and her retinue, OM Vajra Samaja (藏文，梵文天城体：ओ वज्र सम ज，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：Om, Vajra, Samaja). Recite "In the supreme place of Potala," etc. Padma kamalaya stvam. Think of offering the torma, Namah samanta, Buddha bodhisattvanam, apratihata shasanam, hehe bhagavati mahasattva sarva buddha avalokite, ma vilamba ma vilamba, imam balim grihna paya, grihna paya hum hum ja ja sarva visancare svaha. Offer five times. Offer with argham to shapta. Praises from gods and asuras, etc. Please accept this offering of food and torma, etc. Noble Mother, Holy Tara, please grant me all the supreme and common siddhis. Please protect me from all harm, including the eight great fears and sixteen great fears. Please liberate me from the great ocean of suffering in samsara. Please pacify all suffering. Thus, make requests for your wishes. Recite the Hundred Syllable Mantra for forgiveness. Request the departure of the deities, and make aspirations. Recite auspicious verses. When related to the front generation ritual, during the torma ritual, there is no need to specifically invite and offer a seat. In this way, complete the recitation with thirteen million or eighty million recitations of the ten-syllable mantra. The subsequent permission for this is: the common is common, the special is the method of transmission and empowerment, given to the excellent disciple. Also, arrange the mandala and offering torma, and the teacher performs self-generation and recitation. In front, on the mandala, generate the Noble Mother as in the sadhana. Bless the offerings and offer them, make praises, the torma as before.
Chinese
敬献供品。稍作以本尊为对境的念诵。弟子们沐浴后献曼扎。以“三世诸佛皆”等祈祷。以“皈依三宝”等作日常忏悔。之后，为了奠定随许的基础，观想上师为真实的圣救度母，由此，其心间的光芒策动本尊的意传加持。心间发出无量翠绿色光芒，触及弟子的身体，净化一切罪障和阻碍。观想身体转变为光的自性。在那一刹那，从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）字生出莲花，从（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出月轮。其上，从（藏文：ཏཱཾཿ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：当）字生出以（藏文：ཏཱཾཿ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：当）字为标识的乌 উৎপལ་花，由此发出光芒，成办二利。收摄回来，完全转变，弟子们如仪轨般生起为圣救度母。再次对上师生起敬信，由此，其心间的光芒从本尊和十方诸佛菩萨的心间迎请来不可思议的圣救度母身，观想融入弟子，念诵咒语并摇铃，这是奠定基础。真实内容有三，第一是随念的传承：弟子向上师祈请：“请赐予我圣救度母一百零八名号的传承和所有密咒的随许。”如此祈请三次。之后，从上师心间的咒鬘和种子字中生出诸多相同的咒鬘和种子字，从口中出来，进入弟子的口中。观想在心间的月亮上，（藏文：ཏཱཾཿ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：当）字环绕其外，随念心咒和陀罗尼三遍。一百零八名号从开头的“吉祥悦意”到“赞颂转变”之间，由上师念诵一遍。从（藏文：ཨོཾ་དགེ་བ་ཅན་ནི，梵文天城体：ओṃगेवाचाननी，梵文罗马拟音：oṃ geva can ni，汉语字面意思：嗡 善哉）到（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）之间，让弟子随念三遍。从“嗡，以各种形象显现”到“吉祥世间自在生”之间，随念一遍。此后的利益功德，由上师念诵一遍。之后，弟子念诵“世尊，我”等，并撒花。上师念诵“世尊，于此”等，并将花放在头顶。
English
Offerings are presented. A short recitation is done focusing on the visualized deity. The disciples, having bathed, offer a mandala. Prayers are made with "All Buddhas of the three times," etc. Refuge is taken in the Three Jewels with "I take refuge in the Three Jewels," etc., and habitual confessions are made. Then, in order to lay the foundation for the permission, the disciples develop the conviction that the master is the actual noble lady, and thereby the light rays from his heart stimulate the mind transmission of the visualized deity. From his heart, countless green light rays emanate, striking the bodies of the disciples, purifying all sins, obscurations, and obstacles. They contemplate their bodies transforming into the nature of light. In that instant, from (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Literal Chinese meaning: Bang) arises a lotus, and from (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises a lunar disc. Upon it, from (Tibetan: ཏཱཾཿ, Sanskrit Devanagari: ता, Sanskrit Romanization: tāṃ, Literal Chinese meaning: Dang) arises an উৎপལ་ flower marked with (Tibetan: ཏཱཾཿ, Sanskrit Devanagari: ता, Sanskrit Romanization: tāṃ, Literal Chinese meaning: Dang), from which light rays emanate, accomplishing the two benefits. Gathering back, they completely transform, and the disciples arise as the noble lady according to the sadhana. Again, they develop devotion to the master, and thereby the light rays from his heart invite countless forms of the noble lady from the hearts of the visualized deity and all the Buddhas and Bodhisattvas of the ten directions, contemplating them dissolving into the disciples, reciting mantras and ringing the bell, which is the laying of the foundation. Of the actual content, there are three parts. The first is the transmission of subsequent recitation: The disciples request the master, "Please grant me the transmission and complete permission of the one hundred and eight names of the noble lady Tara and the secret mantras." They make this request three times. Then, from the master's heart, numerous identical mantra garlands and seed syllables arise from the mantra garland and seed syllable in his heart, and emerge from his mouth, entering the mouths of the disciples. They contemplate the syllable (Tibetan: ཏཱཾཿ, Sanskrit Devanagari: ता, Sanskrit Romanization: tāṃ, Literal Chinese meaning: Dang) on the moon in their hearts, encircled by it, and recite the essence mantra and dharani three times. From the beginning of the one hundred and eight names, "Auspicious and delightful," to "Praised for transformation," the master recites once. From (Tibetan: ཨོཾ་དགེ་བ་ཅན་ནི, Sanskrit Devanagari: ओṃगेवाचाननी, Sanskrit Romanization: oṃ geva can ni, Literal Chinese meaning: Om, virtuous one) to (Tibetan: སྭཱཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Literal Chinese meaning: Svaha), the disciples are made to recite three times. From "Om, manifesting in various forms" to "Born of the glorious Lord of the World," they recite once. The benefits and virtues thereafter are recited once by the master. Then, the disciples recite "Bhagavan, I," etc., and scatter flowers. The master recites "Bhagavan, to this," etc., and places the flowers on his head.
Chinese
第二，誓言之传承是：以未获菩提之前，将圣母作为本尊之想。请上师垂听。我名某某，从今时起直至菩提心要之间，将圣母度母作为本尊之神来修持。如是说三遍。愿此等金刚弟子之相续中，圣母度母之身语意加持无余融入。如是说并撒花。第三，加持之传承是：由于对面前所生之圣母极度恭敬，从其心间出现如拇指般大小之圣母，从弟子之顶门进入。观想与心间的（藏文：ཏཱཾཿ，梵文天城体：ताṃ，梵文罗马拟音：tāṃ，汉语字面意思：当）字无二无别地融合，从而加持相续。上师撒花说：圣母圣救度母，祈请您救护此等金刚弟子暂时免于八大和十六大怖畏，并从轮回痛苦之大海中解脱。祈请您加持他们最终证得圆满正觉。如是说。后续之事宜与通常相同。共同的随许是：若为众人而行，则其他皆同，唯舍弃长咒和百八名之传承即可。总的来说，此法有：念诵、怀业之修法、朵玛仪轨、书写之护轮、盗贼禁缚、随许之方法、念诵百名之方法等七种。根本是念诵，支分是其余六种，因此被称为能胜度母六支分。四种事业法在圣尊扎巴之文书中阐明。度母之修法甚众多，如同（藏文：ཀུན༵་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切）之顶髻般令人喜悦之法，是从上师之广文中，提炼出所需之精要。能胜度母修法之章节。吉祥！ 嗡 索斯帝！ 圣母普度一切轮回者， 顶礼彼后，讲述源于吉祥金刚的明妃之修法，俱生嬉戏之仪轨。 如果想要修持红色三部中的咕噜咕咧，
English
Second, the transmission of vows is: With the thought of holding the noble lady as the Yidam until enlightenment is attained. Please listen, O master. I, named so-and-so, from this time forth until the essence of enlightenment is reached, will hold the noble lady Tara as the deity of my Yidam. Say this three times. May the blessings of the body, speech, and mind of the noble lady Tara completely enter the minds of these Vajra disciples. Say this and scatter flowers. Third, the transmission of empowerment is: Due to intense reverence for the noble lady generated in front, a noble lady about the size of a thumb appears from her heart and enters through the crown of the disciples' heads. Contemplate that it merges inseparably with the syllable （藏文：ཏཱཾཿ，梵文天城体：ताṃ，梵文罗马拟音：tāṃ，汉语字面意思：当）at the heart, thus empowering the mindstream. The master scatters flowers and says: Noble lady, Arya Tara, please protect these Vajra disciples temporarily from the eight and sixteen great fears, and liberate them from the great ocean of samsaric suffering. Please bless them to ultimately attain perfect enlightenment. Say this. Subsequent activities are the same as usual. The common subsequent permission is: If it is done for many people, then everything else is the same, except that it is permissible to omit the transmission of the long mantra and the hundred and eight names. In general, this has seven parts: recitation, the practice of subjugation, the Torma ritual, the written protection wheel, the binding of thieves, the method of subsequent permission, and the method of reciting the hundred names. The root is recitation, and the branches are the remaining six, so it is known as the Six Branches of Gnyan-sgrol. These four types of activities are explained in the writings of Jetsun Drakpa. The sadhana of Tara is very extensive, like a crest jewel （藏文：ཀུན༵་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：everything）that is pleasing, it is a distillation of the essential necessities from the extensive writings of the previous masters. Chapter on the Sadhana of Gnyan-sgrol. Mangalam! Oṃ Svasti! Arya Tara, who liberates all beings from samsara. Having prostrated to her, I will explain the unique way of practicing the Abhisamaya of the Vidyadhara Mother, which originated from the Auspicious Vajra, in accordance with the system of spontaneous play. If you wish to practice Kurukulle, one of the three red cycles,