There is a minimal minyan of ten, and one fell asleep

What is the ruling when there is a minimal minyan of 10 people on Shavuot morning, and one falls asleep during the chazzan's repetition? Can the repetition continue or not?

He should be awakened, at least to the point of dozing, and if he does not wake up, it is permissible to continue.

The law of ten in the chazzan's repetition and the Priestly Blessing is mentioned in the Gemara Megillah, page 23: "And thus it is said: they do not begin the Shema, do not pass before the ark, do not lift their hands, do not read the Torah, do not recite the prophetic readings, do not perform standing and sitting, do not say the blessing of mourners, the consolation of mourners, and the blessing of grooms, and do not make a zimun with less than ten, and concerning lands nine and a kohen and a person like them, and it is said in the Gemara, from where is this, Rabbi Chiya bar Abba said in the name of Rabbi Yochanan, as it is written: "And I shall be sanctified among the children of Israel," anything of sanctity should not be less than ten, as it is derived from the teaching of Rabbi Chiya, it is derived from "among" and "among" it is written here "And I shall be sanctified among the children of Israel" and it is written there "separate from the congregation" and it is derived "congregation" "congregation," as there ten, so here ten. And in the chazzan's repetition, when one falls asleep, the Shulchan Aruch in Siman 55, paragraph 6 wrote that he joins, and there are several opinions among the poskim: 1. The opinion of Eliyah Rabbah and Derech Chaim that even more than one, as long as the majority answers. 2. The opinion of Chayei Adam and Ba'er Hetev that specifically when one falls asleep, it is permissible to be lenient, since there are 9 answering. 3. The opinion of Taz and Perach that a sleeping person is considered a fool and does not join. Mishnah Berurah Orach Chaim Siman 55, Subparagraph 33, and in Biur Halacha, that one should consider the opinion of Taz, and in a pressing situation, it is permissible to be lenient. And in the Priestly Blessing, the Rishonim disagreed whether it is because of "And I shall be sanctified" and from where it also applies to the Priestly Blessing. However, the Ran explained that it is learned from "Thus shall you bless the children of Israel" to "And I shall be sanctified among the children of Israel." And Pri Megadim in Siman 128, AA Subparagraph 8 wrote that according to the words of the Ran, the Priestly Blessing is more stringent because ten are needed to bless, and even if it is said that its law is like the chazzan's repetition, which is because of "And I shall be sanctified," nevertheless, Biur Halacha ruled to consider the opinion of Taz, and in a pressing situation, it is permissible to be lenient.