English
Everything is merged into the essence that is free from attachment and conceptualization. The first chapter shows the nature of Samantabhadra. The second shows the Samadhi Samantabhadra, and the conduct of Samantabhadra. The third shows the activity of Samantabhadra. The fourth shows the essence of Samantabhadra. The fifth shows the means of Samantabhadra. The sixth shows the fruit of Samantabhadra, thus making a summary. So, what is the meaning of the six spheres (six drops)? "At the time of the impoverished gathering," meaning: Because the offerings of the lower gathering are incomplete, therefore the absence of effort itself is shown as the excellence of offering. "Past, future, present," these words do not remain on names, meaning: it shows that the spontaneously accomplished Dharma nature is impossible to fabricate. Here, the offering of the impoverished gathering, not to mention the essence of all the Buddhas, sentient beings, and the time of impoverishment of the three times, even attachment to mere labels does not exist. "Without birth or cessation, one distinguishes, that itself is combined with the great one of the three times," meaning: In this door of Ati Yoga, it is not to eliminate the appearance of the three times, but as it is said, the three times themselves are Bodhicitta, because it is self-appearing. Since there is no successive occurrence of later and later, one should realize that earlier and earlier are free from fear. Seeing the equality of the three times there is the supreme time, therefore the bindu of Bodhicitta is also spoken of. "Equality is not arranged in order," meaning: It also explains the fifth unsurpassed conduct. In the supreme state, since self-born wisdom has no good or bad, it is free from the effort of distinguishing the center and edge of the mandala, which is also the secret instruction of the mandala. "The one is free from dedicating to the ten directions," meaning: Here, since there is no distinction between Buddha and sentient beings, it is free from the effort of focusing on the object of offering, which is the great object. "The adornment and arrangement of the gathering are also complete because of the abiding nature," meaning: Unlike using the offerings of gods and humans, rustling, looking with the eyes, and arranging offerings with desirable qualities, but without effort like an offering, all the ornaments and objects of enjoyment are spontaneously accomplished, so it is free from the effort of offering the offerings to the place of offering. "Since it is spontaneously accomplished, it is not dedicated," meaning: Great self
Chinese
因为果实已经自然成就，所以无需费力将任何行为都回向于伟大的菩提。因为本来清净，所以对于甘露，十二处（指十二因缘）的特殊之处，没有以额外的想法去执著。意思是说，菩提心生起、死亡的相续已经完全清净，变成了甘露。对于立刻产生的十二处的分别念，没有像用清澈的水洗去其他东西而得到的甘露那样，以加持的想法去执著，因为已经脱离了执著甘露实有的努力。在供养的庄严自然成就的时候，意思是说，五种妙欲本身就具备，无需像通常所说的那样去收集，这表明从这种具备中可以获得其他地方没有的事业和成就。心中的想法是施主，意思是说，自然成就清楚地表明了没有混杂，所以无需供养，就能使诸佛欢喜，使众生满足。观看使力量得以扩展，意思是说，因为一切智的观看清晰明了，所以在十方一切法中，力量自然显现并扩展。变为可见使获得成就，意思是说，因为获得了无法估量的把握，所以没有堕落和退转，并且清楚地显现为果实本身。那就是等持的圆满，意思是说，以如实所见的见解，在没有对境的情况下，自明自显且不摇动，这是因为果实已经达到究竟，所以不需要从那里面获得本质的利益。脱离四种努力而成就，是关于修持细微之处的阐述。自然安住的时候，意思是说，表明四种自然成就。短暂的执持就是结合，意思是说，与长时间执著于事物相对立，在这里，瞬间就能见到实相，没有聚集和分离，所有执著的滋味同时显现，完成结合是关于清净结合的口诀。变得喜悦就是誓言，意思是说，在这里，通过守护誓言的特殊方法，自然没有违犯和堕落的烦恼，并且脱离了苦行的守护界限，没有超越和违犯，所以是伟大的誓言，没有誓言的障碍和过失。另一种解释是，如实见到真相是伟大喜悦的基础，所以是伟大的誓言，没有誓言的障碍和过失。另一种解释是，如实见到真相是伟大喜悦的
English
Because the fruit is already spontaneously accomplished, there is no need to exert effort to dedicate any action to great Bodhi. Because it is pure from the beginning, there is no attachment to the nectar, especially to the twelve sources (referring to the twelve links of dependent origination), with additional thoughts. This means that the continuum of Bodhicitta arising and death has become completely pure, transforming into nectar. Regarding the immediate arising of the twelve sources of conceptualization, there is no attachment with the thought of blessing, like using clear water to wash away other things and obtain nectar, because one has already abandoned the effort of clinging to the reality of nectar. When the adornments of the assembly are spontaneously accomplished, it means that the five desirable qualities themselves are possessed without the need to gather them as usually described, indicating that from this possession, one can obtain activities and accomplishments that are not found elsewhere. The thought in the mind is the benefactor, meaning that spontaneous accomplishment clearly indicates that there is no mixing, so without offering, one can please the Buddhas and satisfy sentient beings. Viewing causes power to be extended, meaning that because the view of omniscience is clear, power naturally manifests and extends in all phenomena of the ten directions. Becoming visible causes accomplishment, meaning that because one has gained immeasurable confidence, there is no falling or regression, and it clearly manifests as the fruit itself. That is the completion of Samadhi, meaning that with the understanding of seeing things as they are, without an object, self-illuminating and unmoving, this is because the fruit has reached its ultimate completion, so there is no need to desire the benefit of essence from it. Accomplishment by abandoning the four efforts is an explanation of the subtle points of practice. When abiding spontaneously, it means showing the four spontaneous accomplishments. Holding for a moment is union, meaning that in contrast to clinging to things for a long time, here, one can see reality in an instant, without gathering and separation, the taste of all clinging manifests simultaneously, and completing union is the oral instruction on purifying union. Becoming joyful is the Samaya, meaning that here, through the special method of guarding the vows, there is naturally no affliction of transgression and falling, and by abandoning the boundaries of asceticism, there is no transgression or violation, so it is a great Samaya, without the obscurations and faults of Samaya. Another explanation is that seeing reality as it is is the basis of great joy, so it is a great Samaya, without the obscurations and faults of Samaya. Another explanation is that seeing reality as it is is the basis of great joy.
Chinese
因此，誓言的真实本质即是智慧。通过方便的舞蹈和方便的行持，献上了无二的结合。如是说，如菩提心所思，一切皆为自显现，其体性不定。为了无遗地普及一切，因为没有心之外的事物，所以将伟大的秘密供养唯一地献于菩提心，秘密供养即是远离实执的努力。在事业如海之时，如是说，极其瑜伽的事业如海般深邃不动摇，以此示现事业的圆满。不执取而施舍即是食子。如是说，阐述事业的口诀，对于殊胜的瑜伽，对于任何事业都没有执着，智慧普及一切，因此确定词义成立。没有抛撒供品的努力。没有作为，即是诸事业。如是说，此处以身进行四种事业，如火炉等的星宿占卜没有努力，因为是凡夫、国王和住所者，在丸药之身中自知自显，所以没有努力且持续不断。不思之智慧遣除障碍后，不可言说之等持是咒语之词。如是说，身不动摇而威严，如事业成就般，心意超越执着二元之智慧，因为没有分别的魔障存在，所以是密意。因此，在不可言说的状态中不动摇，加持的力量不可思议，所以念诵也已完成。连同我执的食子束缚之时，如是说，任何以我执执着于智慧且未分离，以此开始的供养会众不能解脱，以此显示。上师供养和布施，同样一切福德，若无不执着不动摇的力量，做了也会变成大束缚。如是说，显示事业的衣服，对于无上师的三宝和众生进行供养布施，如此以财物所作的福德，以及布施、持戒、服侍、恭敬和修习的福德之业，一切与此不相符之语，若无不缘之智慧和禅定的力量，即使开始，也会再次被特意造作的能取所取所束缚。在仅以名称显示经文注释之时，如是说，显现的经文即是示现无为之义，以言语遮蔽作为的努力。
English
Therefore, the true essence of the vow is wisdom. Through the dance of skillful means and the practice of skillful means, the non-dual union is offered. As it is said, as the mind of Bodhichitta thinks, everything is self-manifest, its nature is uncertain. In order to spread everything without exception, because there is nothing other than the mind, the great secret offering is uniquely offered to the mind of Bodhichitta, the secret offering is to be free from the effort of grasping at reality. At the time of the ocean of activities, it is said that the activities of supreme yoga are as deep and unwavering as the ocean, thus showing the perfection of activities. Not grasping but giving is the torma. As it is said, the oral instructions of the activities are explained, for the supreme yoga, there is no attachment to any activity, wisdom pervades everything, therefore the definition is established. There is no effort to scatter offerings. Without action, there are all activities. As it is said, here the four activities are performed by the body, such as astrology of the constellations of the stove, etc., without effort, because they are ordinary people, kings, and inhabitants, self-knowing and self-manifesting in the body of pills, so there is no effort and it is continuous. After the non-thinking wisdom removes the obstacles, the unspeakable Samadhi is the word of mantra. As it is said, the body is unwavering and majestic, as the activities are accomplished, the mind transcends the wisdom of dualistic attachment, because there is no demonic obstacle of discrimination, so it is the intention. Therefore, in the unspeakable state, it is unwavering, the power of blessing is inconceivable, so the recitation has also been completed. At the time of binding the torma together with self-grasping, it is said that any offering assembly that begins with self-grasping to wisdom and is not separated from it cannot be liberated, thus showing it. Offering and giving to the Lama, likewise all merits, if there is no power of non-attachment and non-wavering, doing it will become a great bondage. As it is said, showing the clothes of activities, offering and giving to the Three Jewels and sentient beings without a Lama, thus the merits made with wealth, as well as the activities of giving, discipline, service, reverence, and cultivation of merits, all words that do not conform to this, if there is no power of non-objective wisdom and Samadhi, even if it is started, it will again be bound by the specially created grasper and the grasped. At the time of showing the name of the scripture commentary only by name, it is said that the manifested scripture is to show the meaning of non-action, and to cover the effort of action with words.
Chinese
由རྡའ་字所示。因此，在那样的经文中，那样做就会成为障碍。这是因为，如同所说，菩提心是任运成就的，无需勤作。因此，在那如实显现的、无误解的经文中，如果对无需勤作的事物进行勤作，就会看不到那无需勤作的本性。如是，如果那样去执着，在那之中就不会成就那样的事物。如同勤作是障碍一般，如果在无为的状态中执着于事物本身，那么在执着的意识中，事物本身就不会显现，也无法找到深奥的意义。任运成就的明点，指的是一切业和果都已成就，在意义上是无别的。第一品显示了六种成就，第二品显示了四种成就，第三品也显示了四种成就，第四品也显示了四种成就，第五品排除了歧途，显示了无为，第六品显示了对已成就的事物进行勤作是错误的，从而总结了各品的内容。如是，世尊一切经的自性，吉祥金刚萨埵所说。玛哈阿嘎夏嘎日嘎，（藏文，महा आकाश करिक，mahā ākāśa karika，大虚空造）以此显示了名称的意义。意义的根本是经文和心意的精华，是瑜伽智慧的太阳，能照亮一切。除了具誓者和具慧者，不要与衰败者和欺骗佛法者相遇。大虚空的注释完毕。索诃。 金刚萨埵大虚空的注释。