English
It is also known as the luminosity of hidden meaning. There are also some names used differently depending on the situation. For example, the exemplary wisdom that arises during empowerment and the luminosity of the generation stage are conforming luminosities, while those that arise from the completion stage are genuine luminosities. The luminosity of meaning mentioned here refers to the manifestation of a special luminosity of meaning. That is, taking either the actual illusory body or a conforming illusory body and gathering it through the two meditations, thereby manifesting luminosity, is the luminosity of learners and non-learners, and there is no luminosity more supreme than this. The second part is divided into three aspects: the basis time, the path time, and the fruition time. First, in the practice of the basis time, recognize the luminosity of one's own nature. Among these classifications, the practice mentioned here is: first, it is necessary to recognize the luminosity of one's own nature at the basis time. That is, the mind of all sentient beings, whose nature is luminosity, is the pervading lord of all dharmas, and is called the basic primordial luminosity. Regarding this, there are many views according to intellectual capacity. For example, the Sutra School believes that it is merely consciousness knowing its own object, the Mind-Only School believes that the consciousness without subject and object is self-aware and self-illuminating, and in the Madhyamaka School, Arya Simha and others consider the mind to be empty of inherent existence but naturally luminous, and explain how it becomes the lineage, etc. In the later turning of the wheel of Dharma and its commentary, the Uttaratantra, the mind's nature of luminosity and the Tathagatagarbha are explained as having the same meaning. This is different from the Mind-Only School, because the Mind-Only School believes that the alaya-consciousness is obscured and indeterminate, while here it is considered virtuous. Although there are many characteristics here, in short, the essence of the mind is called luminosity because it is naturally pure from defilements. If one wonders what the difference is between this and the mind's nature of luminosity as acknowledged by the Mind-Only School and below, the Uttaratantra says: "Because it is subtle, it is not an object of hearing; because it is ultimate, it is not an object of thought; because the nature of reality is profound, it is not an object of worldly meditation, etc." Therefore, there is a great difference in whether worldly hearing, thinking, and meditation are objects. In the context of the profound path of skillful means of Highest Yoga Tantra, the mind's nature of luminosity is also such that appearance is mind, mind is self-awareness, and self-awareness is great bliss.
Chinese
而且，他们认为大乐本身也具备空性和双运的四种殊胜之处。对于它的遮蔽垢染，在因乘中，是通过使对境厌恶，从而舍弃和抛弃对它的执著。然而，在无上乘中，通过见到心的自性，遮蔽垢染自然而然地被舍弃，而不是通过使对境厌恶来舍弃烦恼。例如，当黄疸病人看到海螺是黄色时，即使知道它是白色的，黄色的显现也不会消失。但是，当黄疸病痊愈时，黄色的显现自然而然地消失了。他们是这样认为的。见到自性光明的方法是，在《简略第一》中说：犹如火恒常存在于木中，但通过切割和分离的方法却无法看到它。通过摩擦木头，持续摩擦，用手搅动，就能看到存在于其中的火。同样，心的光明也无法通过思虑的禅修方法看到。只有将纯净的和不纯净的，以及味道融合为一，才能看到它。就像这样，依赖于将取舍之风心束缚于中脉的甚深圆满次第瑜伽，就能见到光明。这就是所谓的基光明，清楚地介绍了心的自性就是这样的。第二是：道时系缚所依和能依之要点，内外共同现证菩提，从五种生起次第中，以睡眠时为例，通过摄精、后破、幻身生起，把握稳固。这是说，为了确定道时光明，一般来说，安住于光明的自性，如帝洛巴所说：放松于未造作的本然状态，松开束缚，解脱无疑。等等，成就自在者们一致教导说，身体具备七支禅定，使意识无所依，不造作地放松安住，从而使空性无误地在瑜伽士面前显现，这是从甚深续部中出现的圆满次第最究竟的口诀。从系缚所依金刚身的要点开始，将意、眼、风三者安住于无分别的状态，身体和心识的缘起就变得特别。
English
Moreover, they consider that great bliss itself possesses the four distinctions of emptiness and union. Regarding its obscuring defilements, in the Vehicle of Cause, it is believed that by making objects repulsive, one abandons and relinquishes the mind that clings to them. However, in this Unsurpassed Vehicle, by seeing the nature of the mind, the obscuring defilements are naturally abandoned. It is not believed that afflictions are abandoned by making objects repulsive. For example, when a jaundiced person sees a conch as yellow, even if they know it is white, the yellow appearance does not disappear. But when the jaundice is cured, the mind that perceives yellowness naturally disappears. This is what they believe. The method for seeing the nature of clear light is, as stated in the "Brief First": Just as fire constantly dwells in wood, yet it is not seen by the methods of cutting and separating. By rubbing wood, constantly rubbing, and stirring with the hand, one will see that which dwells within it. Likewise, the clear light of the mind is not seen by the methods of conceptual meditation. Only by uniting the pure and the impure, and flavors into one, will it be seen. Like this, relying on the profound Completion Stage yoga of binding the grasping and apprehended wind-mind in the central channel, one will see the clear light. This is the so-called Ground Clear Light, which clearly introduces that the nature of the mind is like this. The second is: In the Path Time, bind the key points of the support and the supported, manifest outer and inner common enlightenment, from the five arising stages, take the sleep time as an example, by retaining the essence, subsequent dissolution, and arising of the illusory body, stabilize what is grasped. This means that in order to ascertain the clear light of the Path Time, generally, the way to abide in the self-nature of clear light is, as Tilopa said: Relax and rest in the uncontrived, natural state. If bonds are loosened, there is no doubt of liberation. And so on, the accomplished masters unanimously advise that the body possesses the seven-point posture of meditation, and by relaxing and resting the consciousness without support and uncontrived, emptiness is directly realized by the yogi without error. This is the ultimate instruction of the Completion Stage that arises from the profound tantras. Starting from binding the key points of the support, the Vajra Body, placing the mind, eyes, and wind in a non-conceptual state, the interdependent relationship of body and mind becomes special.
Chinese
以使命根之脉的运行止息，中脉变得僵硬，从而现量体验具有形象之空性大印。因此，依赖光明之心证悟空性之显现，空色大印生起，也依赖于命根之气融入殊胜所依之中脉。而融入之方法中，没有比不作改造放松心而安住更深的了，因此在无上窍诀中，将此立名为收摄窍诀。以特殊之窍诀强行执持，即以清净器情轮涅汇集为光明之甚深三摩地，月日罗睺之气摄持于心间，于显现三之尽头显现光明。未入睡前修习此，则能毫不费力地把握睡眠光明，把握彼则亦能把握死亡光明，故称光明三连之窍诀。此外，系缚所依与能依之要点，而现前外、内、共同之现前菩提光明，即如月光隐没、日光未升，且超越交界之黑暗的黎明之天空，其自性清净一般。超越以日月交界三者所象征之有戏论、无戏论中观，以智慧之力于初中末三者任何处皆不作分别，此即与因乘共同宣说之外菩提。
English
In order to experience directly the emptiness Mahamudra with form, the movement of the life-force channel ceases, and the central channel becomes stiff. Therefore, the appearance of the empty-form Mahamudra, which is the appearance of the dependent clear light mind realizing emptiness, also depends on the life-force air dissolving into the supreme support, the central channel. And among the methods for dissolving it, there is nothing deeper than leaving the mind uncorrected and relaxed, so in the unsurpassed instructions, this is called the instruction of gathering in. Holding on forcibly with special instructions means that the deep Samadhi of gathering the pure vessel and essence wheel into clear light, the air of the moon, sun, and Rahu is held in the heart, and clear light appears at the end of the three appearances. If you practice this before falling asleep, you will effortlessly grasp the clear light of sleep, and if you grasp that, you will also grasp the clear light of death, so it is known as the instruction of the three connections of clear light. Furthermore, the key points of the support and the supported are bound, and the clear light of manifest enlightenment, which is external, internal, and common, is made manifest. That is, just as the dawn sky, where the moonlight has set and the sunlight has not yet risen, and which has passed beyond the darkness of the boundary, is naturally pure. Transcending even the conceptual and non-conceptual Middle Way, which is symbolized by the three junctions of the sun and moon, not discriminating with the power of wisdom in any of the three, beginning, middle, and end. This is called the outer Bodhi, which is taught in common with the causal vehicle.