Chinese
获得了语的随许。 又是，从上师的心间放出光芒， 激励前生者的心续。 从心间放出光芒， 迎请所有佛陀无二的智慧，以手持白色无垢的莲花放出光芒的方式。融入前生者的心中。 对前生者生起信敬爱慕之心。 那尊圣者来到自己的头顶。 化为光团，从头顶进入，融入心间。 在那样的状态中，心中舍弃对三时的一切分别念。 稍微安住于平等舍中。 这样说，让其稍微安住于无分别的禅定中。由此获得了意的随许。 在那些时候，为了守护所获得的誓言和戒律，请跟随我念诵。 主尊如何赐予开示？ 那些全部我将奉行。 三遍。 为了感谢恩德，请献曼扎。 这样说，弟子也献上曼扎。 将自己的身体和受用，以及三时的一切善妙之物，供养于本尊和上师。 也祈请分得一份受用，请跟随我念诵。 从今以后，我成为您的奴仆。 我将自己献给您。 您摄受我为弟子， 也请分得一份受用。 三遍。 以此功德等， 以及念诵祈愿文和吉祥的偈颂。 这样就完成了摄受弟子的事业。 后行仪轨是，滋养供品， 以甘露（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）加持， 以自性空（藏文：སྭ་བྷཱ་ཝ，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， 从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生起的， 到阿康梭哈（藏文：ཨ་ཁཾ་སྭཱཧཱ，梵文天城体：akhṃ svāhā，梵文罗马拟音：akhaṃ svāhā，汉语字面意思：阿康梭哈）之间进行加持。 从嗡 圣救度母 咕噜 布达（藏文：ཨོཾ་ཨཱཪྱ་ཏཱ་རེ་གུ་རུ་བུདྡྷ，梵文天城体：ओ आर्यातारे गुरु बुद्ध，梵文罗马拟音：oṃ āryatāre guru buddha，汉语字面意思：嗡 圣救度母 咕噜 布达）开始， 到向度母顶礼赞叹之间，如修法仪轨般进行。 祈请至尊圣母度母，赐予我和弟子一切成就。 百字明三遍， 到吉祥之间，也如修法仪轨的供养仪轨般进行。 这就是依于白度母觉沃传承的灌顶。 是四种传承中的根本，或者说是如母亲一般的传承。 这个传承中也有甚深的寿命引导， 事业法 也极多。 如果要稍微讲述其他传承的差别，巴日传承和娘传承在修法的时候，三处
English
The post-initiation was obtained. Again, rays of light emanated from the heart of the master, stimulating the mindstream of the front generation. Rays of light emanated from the heart, inviting all the non-dual wisdom of all Buddhas, emanating rays of light from the hand-held white, immaculate lotus. It dissolved into the heart of the front generation. Generate devotion and love for the front generation. That very one came to the crown of one's head. Transforming into a ball of light, it entered from the crown of the head and dissolved into the heart. In that state, abandon all the elaborations of conceptual thoughts of the mind in the three times. Rest a little in equanimity. Saying this, let them meditate a little on non-conceptuality. Thus, the post-initiation of the mind was obtained. At those times, thinking of protecting the vows and commitments obtained, please repeat after me. How does the main deity bestow the command? All of those I will do. Three times. To thank for the kindness, please offer a mandala. Saying this, the disciple also offers a mandala. Offer one's body, possessions, and all the virtuous things of the three times to the deity and the lama. Also, pray to receive a share of enjoyment, please repeat after me. From today onwards, I am your servant. I offer myself to you. You take me as a disciple, and also please grant me a share to enjoy. Three times. With this merit, etc., and recite aspiration prayers and auspicious verses as appropriate. Thus, the activity of accepting disciples is completed. The subsequent ritual is to nourish the offerings, bless with nectar (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Chinese literal meaning: nectar), purify with emptiness (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature). From the state of emptiness, from the arising from Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), to the blessing between Akam Svaha (Tibetan: ཨ་ཁཾ་སྭཱཧཱ, Sanskrit Devanagari: akhṃ svāhā, Sanskrit Romanization: akhaṃ svāhā, Chinese literal meaning: Akam Svaha). From Om Arya Tare Guru Buddha (Tibetan: ཨོཾ་ཨཱཪྱ་ཏཱ་རེ་གུ་རུ་བུདྡྷ, Sanskrit Devanagari: ओ आर्यातारे गुरु बुद्ध, Sanskrit Romanization: oṃ āryatāre guru buddha, Chinese literal meaning: Om Arya Tare Guru Buddha) onwards, perform as in the sadhana ritual until the prostration and praise to Tara. Pray that the venerable noble Tara bestows all siddhis upon me and the disciples. Recite the Hundred Syllable Mantra three times, and until the auspiciousness, also perform as in the offering ritual of the sadhana. This is based on the initiation of the White Tara Jowo tradition. It is the root among the four traditions, or like a mother. In this tradition, there is also a profound life-extending instruction, and the activity practices are also very numerous. If one were to briefly mention the differences of the other traditions, the Bari tradition and the Nyan tradition, during the sadhana, the three places