Chinese
是语自在持。第四是，身空性，语无相，意无愿，此三者无别的象征是具有蓝白红三面。眷属圆满有共同和分开的两种眷属。第一种是自性无二的，具有特殊智慧的，以信心听闻教言的眷属。第一种是，如来佛的五种智慧，即五部佛。关于“如来佛的智慧”这个，很多人都认为是大遍知者毗卢遮那佛。祖尔派则认为是不动佛，依据的是《大象奔腾经》、《日光狮子释》和《金刚事业次第》等。掘藏师古林巴昆仲等也追随后者的观点。这五部佛从灰烬中，在轮的中心无畏地，主尊是普贤，对于诸眷属，示现一切生幻化时，不动佛在前方。如是观待于立为第六部续部的导师，以及通常所说的五部补特伽罗，既是导师也是眷属，因此导师和眷属二者的基础相同。第二种是，如海中所说，如来心之差别，自显胜者心等。如是，导师的心识是密咒智慧的差别，因此称为具有特殊智慧的眷属。其中有金刚见和所见等十六尊勇士父母，以及金刚触和常与无常等八尊调伏忿怒父母。总摄于佛地，虽然与权界等本体无别，但为了了知从味等金刚蕴界处各自的差别中示现逝者和逝母以及勇士父母等的差别，因此以蕴界等的名称来称呼本尊。这些是为了使未来的追随者们与讨论的基础相符，而作的观修坛城轮的教授，因此是经由续部词句直接显示的眷属。而不是像杰卓普巴和涅顿等所认为的那样，是从导师之外的其他续部所出的无量圣者学众。
English
Is the holder of speech freedom. The fourth is: the body is emptiness, the speech is without characteristics, and the mind is without aspiration. As a symbol of the inseparability of these three, it has three faces of blue, white, and red. The retinue is complete with two types of retinues, those who are together and those who are separated. The first is the retinue that is non-dual in nature, possesses special wisdom, and listens to the teachings with faith. The first is the five Tathagatas, the kings of the five wisdoms. Regarding "the king of wisdom," many consider it to be the Great Omniscient Vairochana. The Zur tradition considers it to be Akshobhya, based on sources such as the Elephantine Thunderbolt Tantra, the Commentary on the Sunlight Lion, and the Vajra Karma Sequence. The Terton Glingpa brothers and others also follow the latter view. These five families emerge from the ashes. In the center of the wheel, fearlessly, the lord is Kunsang (Samantabhadra), and when showing all arising illusions to all the retinues, Akshobhya is in front. As it is said, considering that the sixth lineage is established as the teacher of the tantra, and as it is generally said that there are five types of individuals, they are both the teacher and the retinue, so the basis of both the teacher and the retinue is the same. The second is, as it is said in the ocean, from the distinction of the Tathagata's mind, self-appearing victorious mind, etc. Thus, the teacher's mind is the distinction of the wisdom of mantra, therefore it is called the retinue with special wisdom. Among them are sixteen heroes and heroines such as Vajra Seeing and What is to be Seen, and eight wrathful destroyers such as Vajra Touch and Constant and Impermanent. Collected in the Buddha-field, although there is no difference in essence from the realm of power, etc., in order to know the difference between the departed and the departed mother, and the heroes and heroines, etc., from the respective differences of the aggregates, realms, and sources of the Vajra, the deities are named by the names of the aggregates, realms, etc. These are the instructions for meditating on the wheel of the mandala in accordance with the basis of discussion for future followers, so they are the retinues directly shown by the words of the tantra. It is not like the countless noble disciples who are from other tantras besides the teacher, as considered by Je Dro Phukpa and Nye Tön.
Chinese
必须要有一起的眷属。如果不是这样，那么在第二品中，导师为眷属灌顶甚深，消除分别的垢染的说法就不合理了。第三是，如经文中所说：“以信心听闻的诸大天。” 就像这样，住在外围环境中的乐天摩诃提婆等诸大天。第二是，对咒语有信心的根器敏锐、具有福分的人们。这些人虽然不是在色究竟天集会的眷属，但为了续部的缘故，是应该调伏的对象，因此提到了金刚萨埵的眷属网。教法圆满是说，无二续部的这部法王。时间圆满是说，开场白中导师眷属等集会的时间。第二种也有五种圆满，其中处所是，在燃烧的大尸陀林中，以极其恐怖的装饰来庄严。导师如《意集经》中所说：“对于极其凶恶残暴者，寂静不能利益，从智慧方便之手印中，忿怒者如来皆能成办。” 就像这样，是事业手印的忿怒尊。其中也有仙人忿怒、弥雾童子、大威德的威严相三种，这里指的是最后一种。眷属有应调伏者和调伏者两种。第一种是，鲁扎及其眷属。虽然说这里所说的鲁扎是随处化现的，但从显现的情况来看，以前念诵佛的猛烈明咒，也修习了这样的明咒之神，却没有掌握甚深见的关键，由于违犯誓言的惩罚，经历了恶趣之后，最终成为了具有业力的罗刹，具有明咒的力量，除了五处圣地之外，将欲界和色界的一切都用咒语控制，并且毁灭世界，与许多凶恶残暴的眷属在一起。第二种是，饮血四族的聚众和二十位明妃。二十八自在天据说既属于应调伏的眷属，也属于调伏的眷属。教法是，通过救度男族和合和女族的方式，显现自性的本有智慧，因此是和合与救度二者。时间是，当降伏明咒所调伏的凶恶有情的时间到来之时。
English
It is necessary to have the retinue together. If it is not like this, then in the second chapter, it is said that the teacher bestows profound empowerment on the retinue and eliminates the defilement of conceptualization, which would not be appropriate. The third is, as it says in the main text: "The great gods who listen with faith." Like that, the great gods such as Legden Mahadeva who reside in the outer environment. The second is, those who have faith in mantras, sharp faculties, and good fortune. Although these are not the retinue gathered in Akanishta, they are the beings to be tamed for the sake of the tantra, so the Vajrasattva's retinue net is mentioned. The perfection of the teaching is this king of non-dual tantra itself. The perfection of time is the time when the teacher and retinue, etc., gather in the introduction. The second also has five perfections, of which the place is in the great burning charnel ground, adorned with extremely frightening ornaments. The teacher is as it says in the Gongdü: "For those who are extremely wicked and violent, peace will not help; from the mudra of wisdom and means, the wrathful ones, the Tathagatas, accomplish all." Like that, it is the wrathful one of the action mudra. Among them, there are three aspects: the wrathful sage, the young boy, and the majestic and awe-inspiring appearance, of which this refers to the latter. The retinue has two kinds: those to be tamed and those who tame. The first is Rudra and his retinue. Although it is said that this Rudra mentioned here is an emanation according to the situation, according to appearances, he previously recited the fierce mantra of the Buddha, and also meditated on the deity of such a mantra, but did not grasp the key point of the profound view, and due to the punishment of violating the vows, after passing through the lower realms, he eventually became a Rakshasa with the power of karma, possessing the power of mantra, and except for the five noble places, he controlled all of the desire and form realms with mantras and destroyed the world, and was with many wicked and violent retinues. The second is the assembly of the four blood-drinking families and the twenty daughters. The twenty-eight Ishvaras are said to belong to both the retinue to be tamed and the retinue that tames. The teaching is that by liberating the male lineages and uniting with the female lineages, the innate wisdom of one's own state is revealed, therefore it is both union and liberation. The time is when the time has come to subdue the wicked beings to be tamed by the mantra.
Chinese
第三方面也有五点。处所：如来先前在学道时，以成熟道所摄持的，成就的化身刹土。此刹土若与四大部洲相较，具有百俱胝四大部洲的体性。一般而言，也有具有无数俱胝千亿四大部洲的化身刹土。导师：就此教法而言，是释迦王。观待所化六道众生，安立为六能仁。此外，对于地狱和饿鬼道的众生是阎罗法王，对于某些旁生是兽王等，有随顺种类的形相，以及以妙相好庄严的佛陀化身，也有以殊胜化身真实调伏等等，虽然有很多，但因殊胜化身是主要和根本的身体，所以是续部的根本词句。眷属：就主尊而言，如“是天人和人类的导师”所说，是天人和人类两种。其中最主要的是四众眷属，一般而言，六道众生都有各自相应的眷属。教法：有四种调伏，即：身调伏、语调伏、意调伏、神变调伏。其中，第一种是具有十二大事业的身，是宣说佛法的所依。其余三种是：以三种神变宣说佛法的方式，即：首先以神变聚集眷属，然后以他心通观察眷属的心，从而进行宣说。之后，为了赐予窍诀和随教，我认为次第不应该是像前面那样。时间是圆满、成熟、清净三者成就后，安立明灯的时间。也就是像第二品那样，俱生眷属们因果力的关系，三有的习气或微细的迁转习气被摧毁时，其外相显现为忿怒的开端。不仅如此，化身调伏众生的开端也如第一品所说，身语意显现为各种各样。以及第二品的“为了教法而示现各种游舞”，这两者是附带的开端。第二，发起开端，以导师和眷属的请问回答的结合，使续部的意义与所化众生的心意相符。
English
The third also has five aspects. Place: The manifested realm of the accomplished emanation body, just as the Tathagata previously held it on the path of learning with the maturing path. If this realm is compared to the four continents, it possesses the nature of hundreds of billions of four continents. In general, there are also emanation realms with countless billions of trillions of four continents. Teacher: In terms of this teaching, it is the Shakya King. Depending on the six types of beings to be tamed, it is established as six Thubpas (able ones). Furthermore, for the beings of hell and the hungry ghosts, it is the Yama King, and for some animals, it is the form of the King of Beasts, etc., in accordance with their kind, as well as the manifested form of the Buddha adorned with marks and signs. There are also many ways of taming with the actual supreme emanation body, etc., but since the supreme emanation body is the main and fundamental body, it is the main wording of the tantra. Retinue: In terms of the main one, as it says, "is the teacher of gods and humans," it is the two, gods and humans. The most important of these is the fourfold retinue, and in general, all six types of beings have their respective retinues. Teaching: There are four types of taming: body taming, speech taming, mind taming, and miraculous taming. Among these, the first is the body with the twelve great deeds, which is the basis for teaching the Dharma. The remaining three are: the way of teaching the Dharma with three miracles, that is, first gathering the retinue with miracles, then observing the minds of the retinue with clairvoyance, and then proclaiming it. After that, in order to bestow the key instructions and subsequent teachings, I think the order should not be as before. The time is the time when the lamp is set up after the three, completion, maturation, and purification, are accomplished. That is, as in the second chapter, when the co-emergent retinue destroys the karmic imprints of the three existences or the subtle demonic forces of transference due to the power of the result, the external appearance of its signs appears as the beginning of the wrathful ones. Moreover, the beginning of the emanation body taming beings also appears in various ways as the body, speech, and mind in the first chapter. And the second chapter says, "He performs various dances for the sake of the teaching," these two are said to become incidental beginnings. Second, initiating the beginning, the combination of the teacher and retinue's questions and answers makes the meaning of the tantra correspond to the minds of the beings to be tamed.
Chinese
之所以称为“发起语”，是因为它通过劝请谈论续部的意义，从而成为教法产生的因缘。分类有共同和不共同两种。第一种是秘密灌顶，以及授予上面两种灌顶的方式。第一种是：导师父母交合所产生的日月菩提心，与眷属的持明者们一起接受灌顶，父亲执持方便的部分，特别宣说将轮涅、动静一切都证悟为清净广大坛城；母亲执持智慧的部分，特别宣说动静一切从原始本性清净的法界中不分离，因此眷属们不共的二谛证悟得以大大增上。第二种是：为了生起心为智慧而宣说“唉玛，宣说了五妙欲”，那时将要讲解的动摇、坏灭、安住、希愿，即四种心先导，从而获得十六喜次第生起的尽头俱生智的自性，并且再次以次第获得稳固的十六喜的尽头大乐的灌顶，导师和眷属的意趣成为无别的究竟菩提心，是下面提问产生的因缘，所以称为发起语。这里，具有清净精滴、微尘、风三种智慧身的导师普贤王如来，向眷属授予红白明点的物质灌顶，以及居住在色究竟天高地的持明者，身体远离精血和心识淫欲，依靠手印而获得上面两种灌顶，这二者之间没有矛盾的方式是：导师已经超越了自在威力的彼岸，为了眷属而加持日月是不会有阻碍的；清净的眷属虽然没有淫欲的烦恼，但是有追求俱生乐的意愿；一般来说，虽然色究竟天的所依没有精血，但是修持无上瑜伽的一些色究竟天者，会出现具有六界之所依的特殊情况，这是一种特例，或者按照大译师仁波切的观点，弟子的所依不可能清净微细的精滴微尘，从那方面进行解释也可以，我认为可以这样消除矛盾。