English
Form is merely imputed as form by conceptual thought, therefore it does not exist in reality because it is not established by its own characteristic or essence. The form of suchness is the very emptiness of the nature of form, which is imputed by conceptual thought. That is because the qualities of naturally pure are present indivisibly, therefore it is termed as complete or existing in reality. The dependently arisen, imputed form is the very basis for examining whether it is complete or not, therefore there is nothing that is not shown, because it is the basis for the imputation of the completely imputed and the characteristic of the thoroughly established. This approach should also be applied to the omniscient. In short, if one does not cling to the three essences in form and so on, then one is practicing the Mother. In the "Subduing Harm of the Hundred Thousand," it is said that if one does not think that the completely imputed form is not established as a real entity, therefore it is not thoroughly established, then one is practicing the Mother. Although it is explained in this way, for the explanation of the sutra, the "Light on the Ornament" is the best. The wisdom of non-conceptualization of the chief Mother, which does not change from the perspective of increase or decrease by showing or not showing from the perspective of words, and with attachment and without attachment of aiming at existence and non-existence with manifest clinging, and the absence of a doer who creates attachment and anger, etc., following praise and non-praise, is the very nature of all phenomena. The three difficult deeds are also as before. Among those, wherever it is necessary to attain omniscience for the sake of sentient beings, but like wanting to release the sky, in reality, for that purpose, the cultivation of wisdom, etc., does not have a special increase, and in conventional truth, because sentient beings are inexhaustible. Among the three omniscient ones, the nature of omniscience is the difficult deed from the perspective of doing it intentionally, and for the sake of sentient beings, the path wisdom must be integrated into the continuum or must arise, but like wanting to lift the sky into space, in reality, there is nothing to be produced, and in conventional truth, because sentient beings are inexhaustible. Among the three wisdoms, the nature of the path wisdom is the difficult deed in the way of integrating it into the continuum, and for the sentient beings who are tamed by the base wisdom, after knowing that, it must be shown, but in reality, there is no established object to be shown, etc., and in conventional truth, because sentient beings are inexhaustible, among the three wisdoms, the nature of the base wisdom is the difficult deed in the way of showing it. Thus, the three kinds of difficult deeds
Chinese
“结合”是指名为三种难行结合，其中难行三事被说成是境和结合有境，但不要把它们做成同体。因为遍知和下乘的基础识在此结合上是相违的。即使证悟之白法一切相、道和基础等不是实有，但菩萨们通过努力遍知一切相等，为了成为它的自性，通过行为等，成为难以成办之因，被称为三种难行结合，虽然三智之境在胜义中不存在，但说努力于有境三事是困难的。在《慧灯论》中也说：为了成办三事之自性，即遍知一切，而行于结合和证悟三种难行之事。虽然这样说，但难行之难的方式是：从二谛的角度来说，以前所说的与经部和释论的观点相符。名声之雨说：所谓三种难行结合，是为了证悟佛法，是盔甲之难行、进入之难行和宣说之特征的行为之难行。这是说难行三事和结合三事被认为是同体的。寂天和阿跋耶把这三个分为三个，做成十二种结合。通过学习佛母，就像各自的命运一样获得果实，因此想要有果，即获得果实不是空性的。对于勤奋于佛母瑜伽的人来说，它是守护之最，因此守护不会被其他因缘所夺走，即不依赖于他者。对于显现在意识中的七种显现，如前一样。这些在哪里呢？在此有四种。显现在哪里呢？在菩萨的后得位中。在哪里呢？在外内的事物中。怎么样呢？像梦一样。原因是习气的睡眠使识在那上面完全转变而显现。这四个差别也适用于下面的那些。由无明的咒语和药物共同聚集而产生的幻术。因为显现为真实但实际上不存在，所以显现为矛盾的海市蜃楼。依赖于因缘而显现，所以是声音的影像，以及像知识的形象一样，在内部建立影像的习气如何。
English
"Union" refers to the three difficult unions, in which the three difficult deeds are said to be the object and the union is the subject, but do not make them the same entity. Because the basis of omniscience and the lower vehicle is contradictory to this union. Even if the white aspects of realization, all aspects, paths, and foundations are not truly existent, bodhisattvas strive for omniscience and so on, in order to become its nature, through actions and so on, it becomes the cause of difficult accomplishment, and is called the three difficult unions, although the object of the three wisdoms does not exist in the ultimate sense, it is said that striving for the three subjective things is difficult. In the "Lamp of Wisdom" it is also said: In order to accomplish the nature of the three things, namely omniscience, one practices the three difficult things of union and realization. Although it is said like this, the way of difficulty of difficult practice is: from the perspective of the two truths, what was said before is in accordance with the views of the sutras and commentaries. Rain of Fame says: The so-called three difficult unions are for the purpose of realizing the Dharma of the Buddha, which are the difficult practice of armor, the difficult practice of entering, and the difficult practice of the characteristics of teaching. This is to say that the three difficult deeds and the three unions are considered to be the same entity. Shantideva and Abhaya divide these three into three, making twelve unions. By learning from the Buddha-mother, one obtains the fruit according to one's own destiny, therefore one wants to have fruit, that is, obtaining the fruit is not emptiness. For those who are diligent in the yoga of the Buddha-mother, it is the best of protection, therefore protection will not be taken away by other causes, that is, it does not depend on others. For the seven appearances that appear in consciousness, as before. Where are these? Here there are four. Where do they appear? In the subsequent attainment of the bodhisattva. Where? In the internal and external things. How? Like a dream. The reason is that the sleep of habit causes the consciousness to completely transform and appear on it. These four differences also apply to the ones below. The illusion that arises from the gathering of ignorant mantras and medicines together. Because it appears to be true but does not actually exist, the mirage that appears to be contradictory. It depends on causes and conditions to appear, so it is an image of sound, and how the habit of establishing images inside, like the image of knowledge.
Chinese
就像被抛掷出去一样，显现为没有移动或不超越，所以是眼花。对此，简而言之称为影像，在庄严显现中称为眼花。也就是说，对于有轻微损害的模糊者，显现出头发脱落，被解释为类似幻觉的游戏。有些解释为快速旋转火把等。显现为没有存在的所依，所以是乾闼婆城。身语的活动，仅仅显现为与因无关，所以是化身，这是七种。通过这七种方式，菩萨了知一切法与这些相同，所以称为知境显现七种。这十种结合以后得为主。在进入无分别的陀罗尼中说：无分别的智慧见到一切法与虚空中央相同。之后获得的则见到一切法与幻术、阳焰、梦等相同。这样说的缘故。这样说的是，如果像论师所说，将这七种作为对境，并解释为阻止对它的执着，似乎不合适。但是，经中说的是菩萨了知法的方式，论师也必须这样认为，所以是善说。在《心要殊胜》中，也在此处引用该经并进行解释，似乎也是这个意思。因此，论师将它们作为对境，是因为在了知诸法与它们相同时，如果执着于它们，也需要遮止，是这样考虑的。第二是，显示是结合。如何呢？与之前所说的阻止执着行为后进行修习相反，是执着后。是哪个补特伽罗的呢？是声闻等，也就是独觉的结合。通过哪个词语呢？菩萨的十种结合修习无所缘，是通过随行的方式直接显示的，所以是通过它的力量。对于平等性，也暗示了这样结合，鸠摩罗什的解释是合理的。第二有三种，第一是，在解释结合之后，说了结合的平等性，因为需要通过了知境与有境平等性的方式来修习结合。经的关联是从阻止对七种显现的自负开始的。第二
English
Like being thrown out, it appears as not moving or not exceeding, so it is eyeflower. Regarding this, in short, it is called image, and in majestic appearance it is called eyeflower. That is to say, for those with slight damage and blurred vision, it is explained that hair appears to be falling out, and it is explained as a game similar to illusion. Some explain it as rapidly rotating torches, etc. It appears as having no basis for existence, so it is a Gandharva city. The activities of body and speech, merely appearing as unrelated to causes, so it is an emanation, these are seven. Through these seven ways, Bodhisattvas know that all dharmas are the same as these, so they are called the seven knowable appearances. These ten combinations are mainly post-attainment. In the Dharani entering non-discrimination, it says: Non-discriminating wisdom sees all dharmas as the same as the center of the sky. Afterwards, what is attained sees all dharmas as the same as illusion, mirage, dreams, etc. That is why it is said. What is said is that if, as the teacher says, these seven are taken as objects and explained as preventing attachment to them, it seems inappropriate. However, the sutra speaks of the way Bodhisattvas know dharmas, and the teacher must also think so, so it is a good explanation. In the "Supreme Essence," it also seems to be the meaning of quoting and explaining that sutra here. Therefore, the teacher made them objects because when knowing that dharmas are the same as them, if there is attachment to them, it also needs to be prevented, that is the consideration. The second is, it shows that it is a combination. How is it? Contrary to what was said before, stopping attachment behavior and then practicing, it is after attachment. Whose person is it? It is the combination of the Hearers and others, that is, the Pratyekabuddhas. Through which words? The ten combinations of Bodhisattvas practice without object, it is directly shown through the way of following, so it is through its power. For equality, it is also implied that this combination, Kumarajiva's explanation is reasonable. The second has three, the first is, after explaining the combination, the equality of the combination is spoken, because it is necessary to practice the combination through the way of knowing the object and the subject as equality. The connection of the sutra is from preventing arrogance towards the seven appearances. The second