Chinese
不在眼前的缘故。时间是：早上背对太阳，下午也是一样。避免中午，因为阳光会伤害眼睛。如是说，早上脸朝西，下午脸朝东而修，或者稍微偏北。如果有岩石或墙壁等大的阴影，中午也可以朝北而修。这些也如所说，要在没有云、雾等的时候修。所以，傍晚、黎明、中午等，以及有云和风的时候，不要修白天的瑜伽，要在暗室里修夜晚的瑜伽。如果地点、时间等条件都具备，就修这个。所修的对境，就是上面所说的具有不动摇三者的状态。如果需要消除障碍、增进功德，就修专注瑜伽等后面的三个要点。所以，所修的对境，白天和夜晚的瑜伽两者是一样的。但是，不同的特点是，经中说：没有云彩的天空，是瑜伽士用睁大的眼睛观看的。这是指白天的瑜伽，观看的要点是要用忿怒的眼神，像仇视的目光一样注视。同样，对境的要点也要用没有云彩的蔚蓝天空，和自己的明亮清澈的心识无二无别来安住。这是正行的第六个观想。二是增进功德的方便法，与白天相关的方便法，以及夜晚保持睡眠的光明。第一是：一般来说，经中说六支瑜伽的方便法是三种强制的结合。这些详细的在其他地方学习，这里只说与最初的业力者相关的收摄。时轮耳传中说：收摄的方便法，要做强烈的行为束缚。什么是行为束缚呢？瑜伽三要的精要开显中说：夜晚在没有缝隙的房间里，非常专注的修行者，有五种行为和两种束缚，要从上师的口中了解。所以，这也是经中所说的。
English
It is because it does not appear in the eye. The time is: in the morning, face away from the sun; in the afternoon, it is the same. Avoid noon, as the sunlight can harm the eyes. As it is said, in the morning, face west; in the afternoon, face east and practice. Or slightly towards the north. If there is a large shadow from rocks or walls, it is also permissible to practice facing north at noon. These should also be practiced when there are no clouds, fog, etc., as it is said. Therefore, do not practice daytime yoga in the evening, at dawn, at noon, or when there are clouds and wind. Practice nighttime yoga in a dark room. If the location, time, and other conditions are met, then practice this. The object of meditation is the same as the unwavering three-fold state mentioned above. If it is necessary to eliminate obstacles and enhance merit, then practice the latter three key points such as single-pointed yoga. Therefore, the object of meditation is the same for both daytime and nighttime yoga. However, the difference is that the tantra says: The sky free from clouds is to be gazed upon by the yogi with wide-open eyes. This refers to daytime yoga, and the key point of gazing is to use an angry gaze, like staring with hateful eyes. Similarly, the key point of the object of focus is to rest in the cloudless, clear blue sky, and one's own clear and bright mind, as being inseparable. This is the sixth aspect of the main practice. Second is the method of enhancing merit, the method of convenience related to daytime, and maintaining the luminosity of sleep at night. The first is: In general, the tantra says that the method of convenience for the six-limbed yoga is a combination of three forceful practices. These should be learned in detail elsewhere. Here, only the connection with the initial practitioner of karma, which is solely retraction, is discussed. The Kalachakra Ear-Lineage says: The method of convenience for retraction is to strongly engage in action and binding. What are action and binding? The Essence of the Three Yogas Clearly Explained says: At night, in a room without gaps, the practitioner who is very focused has five actions and two bindings, which should be learned from the guru's mouth. Therefore, this is also what is said in the tantra.
Chinese
属于强制性增益法的范畴。其中，五种作用是五根的（五官）气，两种束缚是命气和下泄气被束缚。因此，此法的实践，无论白天黑夜的瑜伽何时都可以。双眼凝视之处，不是广阔的地方，而是强烈地凝视一个微小之处。舌头向后卷。嘴唇、鼻子和耳朵三者收缩。面容做忿怒相。身体像鱼一样蜷缩，脚趾弯曲。紧握拳头，盘腿坐稳。双臂用力伸展。这样就束缚了五根的气。腹部时而收紧，时而向外扩张，两者交替进行。而且，交替不要太快，需要每隔一个小时左右交替。这样就束缚了命气和下泄气。像这样修习一个时段的三分之一或四分之一左右。剩下的时段像平常一样修习。即使长时间修习收摄法，没有生起觉受的人也能生起。最初稍微生起觉受，但退失的人也能恢复。以前稍微生起觉受没有退失，但没有在最初生起的基础上进一步增长的人，修习此法也能增长。因此，称为增益之法。如果一开始就修习此法，会很辛苦，并且会有障碍和怨敌，之后增益的效果也很小。如果出现了前面三种状态，就不需要其他的修法了。第七种观想。还有，在杂弥和嘎洛的口诀中，有观看星孔和观看盛满水的容器的口诀，虽然稍微属于空色增益法，但显得不太重要。第二，晚上睡觉的时候，在没有掌握收摄法的身体要点之前，保持自然状态是最好的。掌握了身体要点和观看方式之后，或蹲着，或将右胁放在下面，像狮子一样躺着。闭上眼睛，将眼球向上翻转，通过心的要点观看方式引导，观看天空。就在这种状态下入睡。通过白天的修习力量和入睡前的连接，七天或半个月或一个月等时间，就能证得睡眠光明。如果未能证得，就在自己时轮中显现的意。
English
It belongs to the category of forceful enhancement practices. Among them, the five actions are the winds of the five senses, and the two bindings are the binding of the life force and the downward-clearing wind. Therefore, the practice of this method can be done at any time, whether it is day or night yoga. The place where the two eyes gaze is not a vast area, but a tiny spot that is intensely focused upon. The tongue is rolled back into the throat. The lips, nose, and ears are constricted. The face is made into a wrathful expression. The body is curled up like a fish, and the toes are bent. The fists are clenched, and the legs are firmly crossed. The arms are stretched out forcefully. This binds the winds of the five senses. The abdomen is alternately contracted and expanded. Moreover, the alternation should not be too rapid, but should be done approximately every hour. This binds the life force and the downward-clearing wind. Meditate in this way for about one-third or one-quarter of a session. Meditate on the remaining sessions as usual. Even those who have not developed any realization despite practicing the retraction method for a long time will develop it. Those who initially developed a slight realization but have lost it can recover it. Those who have previously developed a slight realization that has not been lost, but have not progressed beyond that initial development, will also progress by practicing this method. Therefore, it is called the method of enhancement. If you practice this method from the beginning, it will be difficult and there will be obstacles and enemies, and the effect of enhancement will be small later on. If the previous three states have occurred, then no other practice is needed. The seventh contemplation. Also, in the instructions of Tsami and Galo, there are instructions for looking at a star hole and looking at a container filled with water, although they slightly belong to the enhancement practice of emptiness and form, they seem to be of minor importance. Second, when sleeping at night, it is best to remain in a natural state until you have mastered the physical points of the retraction method. After mastering the physical points and the way of looking, either squat, or lie down in the lion posture with the right side underneath. Close your eyes and turn your eyeballs upwards, guiding your gaze through the key points of the mind, looking at the sky. Fall asleep in this state. Through the power of daytime practice and the connection before falling asleep, you will attain the clear light of sleep in seven days, or half a month, or a month, etc. If you do not attain it, then the intention that appears in your own wheel of time...
Chinese
从“ཀ”字放出光芒，所有外器内情都化为光融入自身，自身也化为光。从光团的边缘逐渐消失，在心间的位置，长时间专注于像芝麻粒或毛发尖端那样细微的光点。那光点也消失，心专注于空旷的虚空。像这样修习七次左右，然后像之前那样做，就能迅速掌握。其中，掌握睡眠光明的程度有很多种。暂时来说，在深度睡眠时，如果光明空性的觉性远离了分别念的迷雾，并且能够认识和保持自性，出现各种各样的征兆，那么就可以算作掌握了睡眠光明。第八个引导是目标的循环。第二，将修行的要点铭记于心：对于那些非常愚笨、讲了也不明白的人，以及那些智慧超群、无需多言的人，还有在进行快速引导时，都可以不讲。在其他情况下，根据具体情况进行讲解是上师们的传统，而且非常重要，下面的内容也与此类似。简单来说，就是：各自收摄的名称和含义；修行的时机；修行方式的支分；修行的征兆和程度；所净化之物和能净化之物的区分；以及通过修行所获得的果实，共有六点。第一点是：梵语（梵文天城体：Sanskrit，梵文罗马拟音：saṃskṛta，汉语字面意思：善于结合）中，“པྲ་ཏི་（藏文，梵文天城体：प्रति，梵文罗马拟音：prati，汉语字面意思：各自）”表示各自，“ཨཱ་ཧ་ར་（藏文，梵文天城体：आहार，梵文罗马拟音：āhāra，汉语字面意思：摄取）”表示根据情况收摄，包括舍弃、食用、断除、获取等含义。在此处表示收摄，结合起来就是“པྲ་ཏྱཱ་ཧ་ར་（藏文，梵文天城体：प्रत्याहार，梵文罗马拟音：pratyāhāra，汉语字面意思：各自收摄）”，即各自收摄。断除普通人的五根与五境的联系，收摄向外散乱的意识，并且以智慧自性的另外五根来享用和摄取光明自性的五境，这就是食用和获取的含义。简而言之，就是将心从普通显现中收摄，进入智慧显现的含义。正如经续中所说：“各自收摄，身体上的十种境和有境都不能进入。”第二点是：在初次修行各自收摄时，就在那一次修习中，当气息刚从左鼻孔转移到右鼻孔时，就在气息流动的那个时刻进行修习。因为右边的转移是五大收摄次第的运行，因此是能将不净显现收摄于法界的特殊缘起。
English
From the letter "ཀ" rays of light emanate. All containers and contents dissolve into light and merge into oneself. Oneself also dissolves into light. From the edge of the light mass, it gradually vanishes. At the heart center, focus intently for a long time on a point as small as a sesame seed or the tip of a hair. That point also vanishes, and the mind focuses on empty space. Meditate in this way about seven times, and then do as before, and you will quickly master it. There are many levels of mastering the clear light of sleep. For the time being, if, during deep sleep, the awareness of clear light emptiness is free from the obscurations of conceptual thought, and one is able to recognize and maintain one's own nature, and various signs appear, then it can be counted as having mastered the clear light of sleep. The eighth instruction is the cycle of objects. Second, to impress the meaning of meditation on the mind: For those who are very dull-witted and do not understand even when explained, and for those who are highly intelligent and do not need much explanation, and during quick instructions, it is permissible not to explain. In other situations, explaining according to the circumstances is the tradition of the lamas, and it is very important, and the following are similar to this. To put it briefly: the name and meaning of individual withdrawal (藏文，梵文天城体：प्रत्याहार，梵文罗马拟音：pratyāhāra，汉语字面意思：各自收摄); the timing of meditation; the branches of the method of meditation; the signs and measures of meditation; the distinction between what is to be purified and what purifies; and the fruit obtained through meditation, these are six. The first is: In the well-formed Sanskrit language (藏文，梵文天城体：Sanskrit，梵文罗马拟音：saṃskṛta，汉语字面意思：善于结合), "པྲ་ཏི་ (藏文，梵文天城体：प्रति，梵文罗马拟音：prati，汉语字面意思：各自)" means each, and "ཨཱ་ཧ་ར་ (藏文，梵文天城体：आहार，梵文罗马拟音：āhāra，汉语字面意思：摄取)" means to gather according to circumstances, including abandoning, eating, cutting off, obtaining, etc. Here it means gathering, and combined it is "པྲ་ཏྱཱ་ཧ་ར་ (藏文，梵文天城体：प्रत्याहार，梵文罗马拟音：pratyāhāra，汉语字面意思：各自收摄)", which is individual withdrawal. Cutting off the connection between the five ordinary senses and the five objects, and withdrawing the outwardly scattered consciousness, and enjoying and taking the five objects of the clear light nature with the other five senses of wisdom nature, this is the meaning of eating and obtaining. In short, it is the meaning of withdrawing the mind from ordinary appearances and entering into the appearances of wisdom. As it is said in the tantras: "Individual withdrawal, the ten objects and object-holders on the body cannot enter." The second is: When first practicing individual withdrawal, in that single session, when the breath has just moved from the left nostril to the right nostril, meditate at that moment when the breath flows. Because the movement to the right is the movement of the order of the five elements withdrawing, it is a special interdependent connection for withdrawing impure appearances into the expanse.