Chinese
即使没有固定的期限也行。总之，在傍晚时分结束积累善业之后，睡眠瑜伽从外在来说，头朝北，口朝西，背朝东，右胁朝下，右手放在脸颊下，用无名指堵住右鼻孔，左手伸直放在大腿上，做狮子卧的姿势，以对善行的关注和醒来的意识，想着要获得佛法身，将心安住在如虚空般的法性中入睡。从内在来说，观想所要聚集的坛城，以自己心间的光芒照射，使所有不净的器情都融入于所依之物。然后依次收摄至心命梵穴之间，再将其收摄于不可思议的法界中，在无思的状态中入睡。如果不能入睡，可以反复进行。从秘密来说，将中午所知的法理浓缩于宝瓶之中，在红色四瓣的、略微闭合的心莲之中，观想代表无生之义的、细长且无有任何障碍的白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），如宝瓶中的明灯般明亮，专注于此。观想在心间保持风息结合的状态，如同身体上下部分融合在一起一样入睡，这样就能在无梦中，于光明空性、无分别的明光中显现。如达玛师利所说。然后，当黎明时分到来之际，观想从虚空中，勇士空行母们伴随着手鼓和铃铛的声音，以“从光明中显现色身”的歌声催促而醒来。从后得的本尊身中起身，清除浊气，发起清净的意乐，从语言加持到上师瑜伽接受四灌顶的究竟之间进行修持后，如常进行黎明时分的修法。以这样的方式，在没有完成念诵之前，要整齐地进行四座修法。关于一座的时间，在《文殊根本续》中说：一百次摇动铃杵的集合，被说成是一个根本续；四个根本续被说成是一个时辰；四个时辰被称为一座；四个座就是一天；夜晚也是同样；像这样具有八个时辰，就被认为是昼夜；眼睛一张一合十次，就被认为是一个刹那。
English
Even if there is no fixed deadline, it is fine. In any case, after accumulating merit at the end of the evening session, the yoga of sleeping, outwardly, is to point the head to the north, the mouth to the west, and the back to the east. The right side should be facing down, the right hand placed under the cheek, and the ring finger should block the right nostril. The left hand should be stretched out on the thigh, making the sleeping posture of a lion. With attention to virtuous deeds and the awareness of waking up, thinking of attaining the Dharmakaya of the Buddha, one should place the mind in the state of Dharmata, which is like the sky, and fall asleep. Inwardly, visualize the mandala to be gathered. By the light of one's own heart, all impure containers and contents dissolve into the support. Then, gradually gather them between the heart, life force, and nada. Then, gather that also into the realm of non-objectification, and fall asleep in a state of non-thought. If sleep does not come, it is permissible to repeat it again and again. Secretly, the knowledge of midday is condensed into a vase. In the red four-petaled heart lotus, which is slightly closed, visualize the white letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), representing the meaning of non-origination, which is slender and without any obstacles, shining like a lamp inside a vase, and focus on it. Visualize holding the wind-breath combination in the heart, as if the upper and lower parts of the body are fused together, and fall asleep. In this way, in the absence of dreams, sleep will appear as clear emptiness, the non-conceptual clear light. As Dharma Shri said. Then, when the dawn session arrives, imagine that from the sky, the heroes and yoginis, accompanied by the sound of damaru and bells, urge you to wake up with the song, "Arise from the clear light into the form body!" Arise from the deity body of the post-meditation, clear away the stale air, generate pure intention, and after practicing from the blessing of speech to the ultimate stage of receiving the four empowerments of Guru Yoga, perform the dawn session as usual. In this way, until the recitation is not completed, the four sessions should be performed neatly. Regarding the duration of a session, it is said in the Manjushri Root Tantra: A collection of a hundred bell-clangs is said to be one root tantra; four root tantras are said to be one hour; four hours are called one session; four sessions are one day; the night is also the same; thus, having eight, it is considered day and night; ten openings and closings of the eyes are considered one moment.
Chinese
所谓“十个刹那”，是指：在极短的时间内完全观察。四个极短的时间称为一个“时段”，这是咒语学所完全观察的。如是说。此外，修持的数量有三种：数量修持是指，心想念诵到这个数量为止，持续那么久。对于主尊，如果咒语短，则念诵一百万遍；如果长，则通常念诵一百万遍。特殊情况按照自己的仪轨中所说。对于眷属，据说要念诵主咒念诵数量的十分之一。时间修持是指，在《律生经》中说：圆满劫时念诵一遍，三具劫时念诵两遍，二具劫时说念诵三遍，争斗劫时念诵四遍。或者，一年、六个月、三个月等，按照想要修持的日数来决定。征兆修持是指，在显现、体验、梦境中，直到见到成就的征兆为止。关于这些征兆，也按照自己的仪轨中所说。邬金大师说：体验喜悦、温暖，觉性清明，修持增长，身心安乐，特别是从后续的意识流中，显现证悟，具有精进，不执着于世间法。等等。也就是说，出离心和厌离心，信心和清净观，慈悲心和菩提心等道的功德增长，贪嗔等烦恼逐渐减少时，显现、体验、梦境和其他征兆才是真实的。如果与此相反，即使见到本尊，得到授记等，也是魔的欺骗，应当知晓。对于征兆，不应有喜欢或不喜欢，希望或失望，这一点也很重要。此外，在《莲花茎累积续》中说：因此，如果本尊和上师，已经成就，就应当令其欢喜。空行母、瑜伽母、仆人和奴隶等，在履行誓言后才可委派工作。如是说，因此，在没有见到成就的征兆之前就开始委派工作也是没有意义的，应当知晓。还有，在夜晚或下午的“时段”进行护法的供养时，应将护法观想在坛城的外围道路上，或者观想自己是嘿汝嘎，在外围的尸陀林中，在面前的虚空中观想护法并进行供养。违背誓言之时
English
As it is said, "The so-called 'ten instants' are: to fully contemplate within a very short time. Four very short times are called one 'session,' as fully contemplated by mantra science." Furthermore, there are three measures of approach (bsnyen pa): Numerical approach: This is as long as one intends to recite this number of times. For the main deity, if the mantra is short, one recites a hundred thousand times; if it is long, generally one million times. Special cases are as stated in one's own tradition. For the retinue, it is said that one should recite one-tenth of the number of recitations of the root mantra. Temporal approach: From the *Sdom 'byung*: "In the age of perfection, recite once. In the age of three, recite twice. In the age of two, it is said to recite three times. In the age of strife, recite four times." Or, one year, six months, three months, etc., according to how long one wishes to approach. Sign approach: Until one sees the signs of accomplishment in any of appearance, experience, or dream. The signs are as stated in one's own tradition. Orgyen Chenpo said: "Experience joy, warmth, clarity of mind. Practice increases, body and mind are at ease. Especially from the subsequent stream of consciousness, realization dawns and diligence is present. The mind does not engage in worldly dharmas." Etc. That is, when the qualities of the path, such as renunciation and weariness, faith and pure vision, compassion and bodhicitta, increase, and the afflictions such as attachment and aversion gradually decrease, then the appearances, experiences, dreams, and other signs are genuine. If it is the opposite, even seeing the face of the deity or receiving prophecies are deceptions by demons, one should know. It is also important not to be happy or sad, hopeful or doubtful about the signs. Furthermore, in the *Tantra of the Stacked Lotus Stems*: "Therefore, the deity and the guru, if accomplished, should be pleased. Mothers, ḍākinīs, servants, and slaves, after fulfilling their vows, should be assigned to work." As it is said, therefore, it should be understood that it is meaningless to start assigning work without seeing the signs of accomplishment. Also, when offering the fulfillment offering to the protectors in the evening or afternoon session, one should visualize the Dharma protectors on the outer circumambulation path of the palace, or visualize oneself as Heruka, and in the charnel ground of the outer environment, visualize the Dharma protectors in the space in front and make offerings. At the time of broken vows
Chinese
也应当那样做。护法的后行仪轨，供养完剩余朵玛后，可以进行遣送和收摄，也可以用仪轨的结尾部分来结束。抛掷朵玛时，稍微从座位上站起或移动，最后由上师的手举起作为标志，并撒上鲜花。将朵玛抛到修行室的屋顶上，或者室外的东北方向的朵玛台上，按照寂静和忿怒的差别，脸朝外或朝内，以合适的方式供养。在进行诛法时，按照口诀来投掷兵器。特别是，想要依靠无与伦比的金刚乘的秘密道最究竟的方便，迅速地调和二资粮，那么，最接近的特殊支分就是会供轮。其中，聚集的分类是，幻网的解释续金刚中说：聚集所有友善的人，称为瑜伽士的聚集。圆满财富受用，称为安乐受用之会供。天神和誓言者全部聚集，称为大聚集之会供。因为对一切受用不执着，为了迅速圆满二资粮，确定无疑地说是大会供。因此，聚集不离方便智慧，称为会供轮。仅仅是随顺，依靠本初清净的方便智慧，仅仅是数量相等。如果方便智慧不结合，就不称为勇士和空行母的宴会。即使那样，聚集方便智慧双运的殊胜之人，是具缘之人的聚集；饮食、衣物、装饰、舞蹈、歌唱、词句、交合、降伏五种等等聚集，是具有财富资具的聚集；包括所依和能依的智慧坛城，连同护法，作为成就的所依，布置形象并修习，是欢喜天众的聚集，这三者的基础上，对这些不加阻碍地享用，是福德资粮；享用时不住相的智慧所摄持，是圆满智慧资粮，这是大会供，加上前面的是四种。之后，没有破誓言的聚集，金刚的供养女们，也应当舍弃争吵和喧哗等放逸，具有觉性和苦行的状态，以行列礼和规矩礼在前引导，安坐在座位上。一切聚集之中，有罪过和从堕落中产生
English
One should do it that way. The subsequent ritual of the Dharma protector, after offering the remaining torma, one can perform the sending away and gathering, or one can end with the concluding part of the ritual. When throwing the tormas, slightly rise or move from the seat. Finally, the gesture of lifting by the hand of the master should be made, and flowers should be scattered. The torma should be thrown on the roof of the practice room, or on the torma platform in the northeast direction outside, according to the difference between peaceful and wrathful, offering with the face turned outward or inward as appropriate. When performing wrathful actions, the method of throwing weapons is according to the instructions. In particular, wanting to quickly reconcile the two accumulations by relying on the unsurpassed skillful means of the ultimate secret path of Vajrayana, the special limb that is closest is the feast circle. Among them, the classification of what is gathered is, in the Vajra of the explanatory tantra of the Net of Illusion, it says: Gathering all friendly people, is called the gathering of yogis. Complete enjoyment of wealth, is said to be the gathering of enjoyment of bliss. All the deities and oath-bound ones gathered, is said to be the gathering of the great assembly. Because one does not cling to the enjoyment of everything, in order to quickly complete the two accumulations, it is definitely said to be the great feast. Therefore, the gathering that is inseparable from skillful means and wisdom is called the feast circle. Merely following, relying on the skillful means and wisdom of primordial purity, is merely an equal number. If skillful means and wisdom are not combined, it is not called the feast of heroes and heroines. Even so, the gathering of noble beings who unite skillful means and wisdom is the gathering of fortunate people; food, drink, clothing, ornaments, dance, song, words, union, subjugation, the five, and so on, are the gathering of wealthy resources; the mandala of wisdom, including the support and the supported, together with the protectors, arranging the image and meditating as the support of accomplishment, is the gathering of the joyful gods, on top of these three, enjoying them without obstruction is the accumulation of merit; being seized by the wisdom that does not fixate while enjoying is the completion of the accumulation of wisdom, this is the great feast, adding the previous ones is four. After that, the gathering without breaking vows, the Vajra offering ladies, should also abandon carelessness such as quarrels and noises, possessing the state of awareness and asceticism, with row etiquette and proper etiquette leading the way, and sit on the seat. In all gatherings, there are faults and arising from degeneration.
Chinese
以及等等。如罪恶之物投入深渊，舍弃不净之物，如狐狸般隐遁于伟大的行为中，于轮回中隐没并舍弃。因此，应舍弃不适合作为会供品的邪命等物和不净之物。在会供之前，如果食物被吃掉或精华减少，或者减少剩余部分，则被称为会供的豺狼。不要混淆取舍。五肉和五甘露，或者肉和酒是必不可少的，应尽力积聚。此外，重要之处在于：金刚寿命和重要擦拭物，柔和者是月亮市场和月亮增长，寿命引导扎嘎和扎克提，女仆香和普遍存在，阿斯玛葡萄阿嘎如，纳莱盖增长等等。这些以秘密名称提及的事物，显现是伟大的方便寿命至高，空性智慧是极其重要的，无二融合是意之物。寿命是米粉等，重要是酒等，融合是将两者混合在一起。此外，阿底峡尊者说：西藏不会有福报，因为朵玛做得太稀了。因此，据说会供朵玛也应适量，不要做得太稀。或者，金刚寿命是食物，重要擦拭物是用各种香料烹制的。此外，柔和者是牛奶，月亮市场是酥油，或者说是誓言之水，月亮增长是酸奶和凝乳，寿命引导是酸味，玛度纳，扎嘎是酒，瓦拉姆，扎克提和，芒苏是肉，女仆是蔬菜，香莫是姜，普遍存在是盐，阿斯玛是人肉，葡萄是大象肉，阿嘎如是马肉，纳莱瓦是牛肉，盖增长是狗肉。简而言之，应尽力积聚所有可用的食物和饮料，包括狡猾的大蒜、肖蒙、水果等。不要将供品随意放置，应将供养垫放在田地或兽皮上，或者写在嘎巴拉或珍贵的容器等中。食物放在右边，饮料放在左边。洒上会供酒，然后洒上香水或净水，然后洒上内供的甘露来净化，驱除邪魔，消除罪过，并加持。然而，据说不要将内供洒在外供五种和拉达林伽等上。由此可见，一般来说，向朵玛等洒药酒也是为了净化污垢和