English
Furthermore, during sleep, maintaining the inseparability of body and speech, and so on. This is to have the necessity of equal taste of the fruit. The cause for equalizing the four times is having faith in oneself, which is done through the guru's instructions. The instruction for equalizing is: Here, one learns the secret four times. The key meditation for that is: The key to the body is to take the sleeping posture of a lion. By doing so, there is a need to overcome sleep and dreams. The key to gathering the senses into their places at night is: When not yet asleep, one should pray to one's guru and direct one's focus to whichever yidam deity one has. At the time of going to sleep, one should seal one's own empty bindu lamp with the thumb. Then, during all times of going to sleep, by directing awareness to that bindu, which becomes increasingly subtle, and by keeping the mind focused on that, it is certain that one will be liberated into the clear light of sleep. Then, it is good to sleep for one session. If one wakes up, one should again pray to one's guru and so on. At the time of going to sleep, one should open one's own heart lotus into four petals, and put awareness and wisdom, and all the different discriminations into it, and insert awareness, and keep awareness in a state like closing it. In the mouth, one should also say "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) and seal it with one white "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). In this way, it is impossible not to go into the clear light of sleep as one falls asleep. Then, after waking up, one should search for the awareness after dawn, and it is key to combine wisdom with the nature of reality. Meditating on the three samadhis during the day has been explained above. Also, when going to sleep, one should direct awareness to one white letter "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) on one's tongue, and at the end of it, keep the mind focused on circling around the essence of one's yidam. When one goes to sleep in this way, the vajra recitation of the mouth will not be separated. Furthermore, if one definitely grasps the illusory body of the yidam, the body will not go beyond the mandala of the yidam. Furthermore, by putting the mind into the bindu and keeping the mind focused on that, the mind will certainly not be separated from self-perfected emptiness. Having kept the mind focused in this way, that yogi can also go to sleep for one session, and then for two days and nights, three days, ten days, a month, two months, three months, ten months, and so on.
Chinese
因此进入（睡眠的）状态，只要在睡眠期间，就没有离开光明法身的地方。因此，大圆满瑜伽士无论如何也不会不成佛的关键就在于此。如是，从平等中生起智慧的次第，以上已经阐述了两种梦瑜伽。也就是，傍晚时分，当诸根收摄于处所时，法性融入自性的智慧进入处所，从而生起不执着于轮回和涅槃任何一方的智慧。半夜时分，当所知放入瓶中时，法性在自性中显现，不进入睡眠和梦境，因此生起法性母融入子（光明）的智慧。黎明时分，智慧自明，平等和后得融为一体，行走、睡眠、坐卧时，智慧如水波般显现。这些词语的次第是指不改变的时间。四是指外、内、秘密、如是四种数字。也就是，必须在四个确定的时间点把握，多则不需要，少则不行，必须确定为四个。也就是，如果不了解平等的意义，即使修行也不会生起智慧，所以非常重要。尺度是为了把握睡眠和梦境。诸根有五种，即从眼睛引导意识，从鼻子引导气息，将声音指向耳朵，用念珠围绕舌头上的文字，身体采取狮子卧的姿势。这些的门是：眼睛的识停止，所取不显现。耳朵声音的所取部分自然停止，执着收摄于处所。鼻子的气息所取部分自然停止，分别念收摄于处所。舌头的味道所取部分的门自然停止，能取收摄于处所。身体的触觉所取部分自然停止，感受全部自然收摄，进入外境不显现。在这个时候，正是在黑暗中行走的时候，从自己的眼睛里出现空性的明点灯，放置在虚空中是关键。两者都很细微，将意识放入明点中，然后进入睡眠的时候，将意识和明点放置在虚空中是关键。将意识放入明点中，然后进入睡眠的时候，意识和明点两者都很细微，将意识安住于此是关键。以空性明点灯安住意识的关键，睡眠光明法
English
Therefore, enter into the (state of) sleep. As long as one is asleep, there is no place to go apart from the Dharmakaya of Clear Light. Therefore, no matter what a Dzogchen yogi does, the key to inevitably attaining Buddhahood lies in this. Thus, the order of how wisdom arises from equality is as follows: the two dream yogas have been explained above. That is, in the evening, when the senses are gathered into their places, the wisdom of Dharmata dissolving into its own nature enters its place, thereby giving rise to the wisdom that does not fixate on either samsara or nirvana. At midnight, when knowable objects are put into a vase, Dharmata becomes clear in its own state, and one does not enter into sleep or dreams, thus giving rise to the wisdom of the mother of Dharmata dissolving into her son (light). At dawn, wisdom is self-luminous, and equality and subsequent attainment are mixed inseparably, so that wisdom arises like ripples when walking, sleeping, sitting, and dwelling. The order of these words refers to unchanging time. Four refers to the enumeration of outer, inner, secret, and suchness. That is, one must grasp the four definite times, no more and no less, but definitely four. That is, if one does not understand the meaning of equality, even if one meditates, wisdom will not arise, so it is very important. The measure is for grasping sleep and dreams. The senses are five: consciousness is drawn from the eyes, breath is drawn from the nose, sound is directed to the ears, letters are circled around the tongue with a rosary, and the body is made to assume the lion's posture. The doors of these are: when the consciousness of the eye ceases, the object of apprehension does not appear. When the object of apprehension of the ear's sound naturally ceases, attachment is gathered into its place. When the object of apprehension of the nose's breath naturally ceases, conceptualization is gathered into its place. When the door of the object of apprehension of the tongue's taste naturally ceases, grasping is gathered into its place. When the object of apprehension of the body's touch naturally ceases, all experiences are naturally gathered, and entering into external objects does not appear. At this time, precisely when walking in darkness, a lamp of empty bindu arises from one's own eyes, and placing it in space is the key. Both are subtle, put consciousness into the bindu, and then when going to sleep, placing consciousness and the bindu in space is the key. Put consciousness into the bindu, and then when going to sleep, both consciousness and the bindu are subtle, and abiding consciousness in this is the key. By the key of abiding consciousness in the lamp of empty bindu, sleep clear light dharma.
Chinese
没有离开身体的去处。这也是进入不改变明点的道路，使之在二光明中扩展。空性明点并非由事物构成，所以大家都不了解。明灯照亮轮回的黑暗，愚痴转化为法身光明。睡眠使光明的显现空虚。因为具有在睡眠光明中修道的瑜伽，所以将自心安住在明点上，并在不离开它的状态下，置于气脉之网中并加以封闭。这样做了，睡眠光明就是真实的意义。光明是无法识别的智慧，因为具有愚痴法身，所以将心安住在无法识别的空性上，从而止息了众多的分别念。然后，在醒来的时候，当上面的明点增多时，心就安住在那里。这是梦境与法性结合的关键。在这个时候，因为相信自己的觉知也会增长，所以对光明法身的体验增长毫不怀疑。然后，在再次入睡的时候，为了使觉知进入瓶中，安住在法性本身中，明点也会变得非常细微。然后，明点逐渐变得越来越细微，并将觉知安住在上面。逐渐地，越来越细微地安住心。瑜伽士将自己的觉知安住在变得越来越细微的状态中。打开心莲，将觉知放入其中，用白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：阿）字封闭。心安住在如同瓶中之灯的状态中。睡眠与光明显现为法身，梦境显现为报身，不舍弃任何自明。这是因为先前在明点上修心的关键所致。三时的习气也与先前执着于心的习气容器相似。像灰尘一样的执着导致被带入三界，这是与根本上师的关键相符，与身体的关键相符。因为觉知是自明的，所以将对它的执着转移到其他地方。像这样，在夜晚的所有时间里，不舍弃睡眠的瑜伽士，不舍弃梦境的瑜伽士，因为具有将它们带入道用的福分，所以是享用者。像这样有福分的人，在夜晚的时间里，显现
English
There is no place to go apart from the body. This is also to enter the path of unchanging bindu, making it expand in the two lights. Emptiness bindu is not composed of things, so everyone does not understand. The lamp illuminates the darkness of samsara, and ignorance is transformed into the light of the Dharmakaya. Sleep makes the appearance of light empty. Because one has the yoga of practicing the path in the light of sleep, one places one's own mind on the bindu, and without moving from it, places it in the net of the wind-mind and seals it. By doing so, the light of sleep is the real meaning. Light is the wisdom that cannot be identified, because it has the Dharmakaya of ignorance, so by placing the mind on the emptiness that cannot be identified, many discriminations are stopped. Then, when waking up, when the upper bindu increases, the mind abides there. This is the key to combining dreams with Dharma. At this time, because one believes that one's own awareness will also increase, there is no doubt that the experience of the light Dharmakaya will increase. Then, when falling asleep again, in order to make awareness enter the vase and abide in the Dharma itself, the bindu will also become very subtle. Then, the bindu gradually becomes more and more subtle, and awareness is placed on it. Gradually, the mind is placed more and more subtly. The yogi places his own awareness in the state of becoming more and more subtle. Open the heart lotus, put awareness in it, and seal it with the white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: A, Chinese literal meaning: A). The mind abides in the state like a lamp in a vase. Sleep and light appear as the Dharmakaya, and dreams appear as the Sambhogakaya, without abandoning any self-illumination. This is because of the key to practicing the mind on the bindu earlier. The habits of the three times are also similar to the vessel of habits that were previously attached to the mind. Attachment like dust causes one to be led into the three realms, which is in accordance with the key of the root guru, and in accordance with the key of the body. Because awareness is self-illuminating, attachment to it is transferred to another place. Like this, in all the times of the night, the yogi who does not abandon sleep, the yogi who does not abandon dreams, because he has the fortune to bring them into the path, is an enjoyer. Such a fortunate person, in the time of night, appears
Chinese
由于增长，不退转于三界，故名波罗蜜多。又与见解相结合，夜晚五根处于他处，因此不必观想外境五者自灭之要诀。半夜，所知自性法性融入光明之瓶中，识向外看的执着自灭，无从离开法身，故不必修正安住。黎明，智慧自明，融入俱生无二，瑜伽士无论做什么行为，都不会偏离法性。如是，第十一，在平等大圆满中，于有相之时，开示法性之要诀，睡眠光明融入法身，睡眠与梦之要诀。现在，第十二，在果大圆满中，如是修习三种三摩地，如何获得化身之果，如何在瑜伽士的体验中显现，即是开示三身串习之禅定体验。等等，开示说：身是指化身、报身、法身三种，串习之禅定体验，不是逐渐获得，而是一蹴而就。所有这些体验都是渐进的领域。也就是说，在这些之前，即使修习任何一种三摩地，也会显现三身的体验。首先，获得化身之三摩地，从而掌控一切显现，因此在化身之体验生起之时，瑜伽士自己的觉知中，会显现这样的体验：以前未曾见过的法，会在相续中自然显现。也就是说，这种是否如此的形态，不是自己用意识去思索，而是自然显现在心中，这就是化身之体验生起。此时，自己上师以前所教导的名相词语，也会显现在心中，以前只是听过，没有掌握的，也都会显现。也就是说，在没有执取的情况下，瑜伽士的心中会清晰地显现。如果给它命名，就叫做具缘者。那时，法性之味会充满瑜伽士的心中，这是不堕入三界的征兆。此时，瑜伽士的身体，也会在六七天内耗尽，因为自己的觉知体验中存在着实物，所以会生起轻盈的体验，不会感觉到，风