English
On the right side of the face, there is the head position of the letter ཥ, called the black vein of the kidney in medical terms. Piercing this point will cause the body to bend, and it is beneficial for diarrhea of the right leg, making the elements extremely balanced. On the left side, there is the tail of ཤཻ, called edema black vein. Piercing this point is very beneficial for edema hyperplasia and leprosy. In the middle position of the buttocks, on the right side, there is the tail of the letter ཀྵ, called long buttock tail in medical terms. Piercing this point is beneficial for kidney contusion. On the left side, there is the short buttock tail in the fleshy area. Piercing this point is beneficial for hunchback disease. Above the right ankle, there is the tail of ཥ. Piercing this point is beneficial for orchitis. Similarly, on the left side, there is the position of ཀྵ, called testicular torsion. Piercing this point is beneficial if colon disease occurs. On the right side of the external genitalia of the large intestine, there is the tail of the letter ཁ, called round buttock tail in medical terms. Piercing this point is beneficial for kidney disease. Similarly, on the left side, there is the position of ཁཾ, called kidney vein entanglement. Piercing this point is beneficial for lumbar curvature and all paralysis diseases. All of these are combined with the five breaths, and applying them to the affected area will be beneficial. Recite the letters, adjust the key of the breath, burn, purify, and dispel the targeted disease, meditate on its vast disappearance into the air, which is beneficial for all diseases. These are the key letters of the Wheel of Blissful Protection. Like this, the recitation of all these letters in the inner and outer veins, whether combined, separate, with heads or with tails, should be understood by yogis. When the veins governed by each wheel have diseases, combine all the letters and recite them. Know that its right side, left side, and middle, and all existing scales, should be explained truthfully. Similarly, if the disease spreads from below the wheel to above, then decorate it with the letters above. Similarly, if it spreads downward, then decorate the upper with the letters below. If all five wheels are disturbed, then start combining from the letter words that initially caused the disease, and perform breath concentration, enclosure, and recitation. Similarly, if a direct disease occurs, then recite in coordination with the breath, twenty-one times. When reciting any letter, when the letters fill the wheel, one merges into the other, the key parts of the body feel oppressed, and think that the disease has dissipated outward. When reciting letters like this, make "chong chong", "grul bum" sounds from the mouth, and rotate the limbs.
Chinese
随后呼气，对于寒症，用红色，向内收摄并聚集于心。发热时，用白色向外放出。像这样重复二十一次。期间身体要保持姿势，通过调伏气息，所有疾病都能解脱，所有邪魔都无法找到机会。内外的文字、脉、气要点，全部都汇集于此，非常殊胜。对于内外所有的疾病，五个脉轮的文字，与脉的数量相等，众多空行父母，与毛孔的数量相等，无数的勇士和空行母，遍布身体的内外中间。安住于平等中的菩提心，观想身体中的疾病都得以清净。特别是，观想在病处降下甘露，疾病转化为大乐。将心性与实义融为一体。如果是热症，从金刚空行的交合处，降下白色清凉的甘露，充满身体，平息热症。气息不要吸入，向外呼出和吸入，最为殊胜。对于寒症，从脐轮，莲花空行的交合处，降下红色明亮的火焰般的甘露，从胃中充满整个身体，观想烧灼并清除所有粗重之物。气息吸入，闭口合拢，用心念诵文字。对于粘液病，从喉咙，珍宝空行的交合处，降下甘露，清除粘液。气息呼出，观想拙火，念诵珍宝空行的文字，进行转轮并运用肢体。对于混合病，从心间的，三十二根脉瓣的，佛陀空行的交合处，降下精华，充满身体，观想上下气息交合。作为所有这些的助伴，从秘密的安乐守护轮，生起事业空行的气息，观想摧毁、焚烧和净化疾病和邪魔。特别是，如果发生气息的疾病，在秘密处，二十八空行母，交合处的气息精华，充满身体，安乐守护增长安乐，安住于无分别的空性之中。微细气息要秘密地吸入。这样，如果身体的要点发生紊乱，要通过气息和文字来纠正。心的要点是，如果心气散乱，产生否定和肯定、烦恼的时候，无论出现什么
English
Then exhale. For cold diseases, use red, drawing it inward and gathering it at the heart. When there is fever, release it outward with white. Repeat this twenty-one times. During this time, maintain the posture of the body. By subduing the breath, all diseases will be liberated, and all demons will not find an opportunity. The inner and outer letters, pulse, and key points of the breath, all are gathered here, which is extremely excellent. For all inner and outer diseases, the letters of the five chakras, equal to the number of pulses, many Dakini fathers and mothers, equal to the number of pores, countless heroes and heroines, pervade the inner, outer, and intermediate parts of the body. The Bodhicitta dwelling in equanimity, contemplate that the diseases in the body are purified. In particular, visualize nectar descending at the site of the disease, and the disease transforming into great bliss. Blend the nature of mind with the ultimate meaning. If there is a feverish disease, from the union of Vajra Dakini, visualize a stream of cool white nectar descending, filling the body and pacifying the feverish disease. The breath should not be held in, but exhaling and inhaling is most excellent. For cold diseases, from the navel chakra, from the union of Padma Dakini, visualize a bright red, blazing nectar-like fire, filling the entire body from within the stomach, and contemplate burning and purifying all coarse matter. Inhale the breath, close the mouth, and recite the letters with the mind. For phlegm diseases, from the throat, from the union of Ratna Dakini, visualize nectar descending, purifying the phlegm. Exhale the breath, contemplate Tummo, recite the letters of Ratna Dakini, perform the movements of Trulkhor and use the limbs. For mixed diseases, from the heart, from the union of the thirty-two pulse petals, from the union of Buddha Dakini, visualize essence descending, filling the body, and contemplate the union of the upper and lower breaths. As a companion to all these, from the secret Bliss-Protecting Wheel, the breath of Karma Dakini arises, contemplate destroying, burning, and purifying diseases and demons. In particular, if a disease of the breath arises, in the secret place, the twenty-eight Dakinis, the essence of the breath from the union, fills the body, Bliss-Protecting increases bliss, abide in non-conceptual emptiness. Subtle breath should be secretly inhaled. Thus, if the key points of the body are disturbed, correct them through breath and letters. The key point of the mind is, if the mind-breath is scattered, and when affirmation and negation, afflictions arise, whatever appears
Tibetan
་བོ་ངོས་བཟུང་ལ། རང་སོར་བཞག་པས་རང་གིས་གྲོལ། །གདོད་ནས་མ་སྐྱེས་གཞི་རྩ་བྲལ། །ཡེ་སྟོང་ཀ་དག་ཆོས་ཀྱི་སྐུ། །རྒྱ་མཚོ་ལས་ནི་རླབས་བཞིན་དུ། །སེམས་ཉིད་དོན་དམ་རྒྱ་མཚོ་ལས། །ཡེ་ཤེས་རྦ་རླབས་རང་ཤར་བས། །ཤར་ཙམ་ཉིད་ནས་གཞི་ལ་ཐིམ། །གཏད་མེད་སྟོང་པའི་ལམ་ཁྱེར་བྱ། །གང་ལྟར་ན་ཡང་རང་གི་སེམས། །སེམས་ནི་སྟོང་པ་ངོས་གཟུང་མེད། །ན་ས་ན་མཁན་གཉིས་སུ་མེད། །ན་རྒྱུ་ཆོས་དབྱིངས་སྟོང་པར་གྲོལ། །ནམ་མཁན་སེམས་ཉིད་ངང་དུ་ཐིམ། །ན་ས་རྡུལ་ཕྲན་ཙམ་དུ་མེད། །དེ་ལྟར་བལྟས་ཏེ་ལམ་ཁྱེར་བྱ། །སྤྱིར་ན་མ་རིག་ཉོན་མོངས་ལས། །འབྱུང་བཞི་འཁྲུགས་ཏེ་ནད་དུ་གྱུར། །དོན་ལ་གཉིས་མེད་ཆུ་ཟླ་ཙམ། །ངོ་བོ་ངོས་གཟུང་གཉིས་སུ་མེད། །ཐམས་ཅད་རོ་མཉམ་ཆོས་སྐུའི་ངང༌། །སྣང་བ་སྣ་ཚོགས་གཟིགས་མོར་ཆེ། །དེ་ལྟར་མཐོང་བའི་རྣལ་འབྱོར་ལ། །སྡུག་བསྔལ་ཆོས་ཉིད་སྟོང་པར་གྲོལ། །རྐྱེན་རྣམས་བདེ་ཆེན་གྲོགས་སུ་འཆར། །མེ་ལ་བུད་ཤིང་བསྣན་པ་བཞིན། །གང་འདུག་འོག་མིན་མཁའ་སྤྱོད་ཡིན། །གང་ཤར་ཆོས་སྐུའི་རོལ་པ་ཡིན། །གང་སྣང་རང་གྲོལ་གཉུག་མ་ཡིན། །རང་གཞན་དགེ་བའི་ཕུན་ཚོགས་ཆུ་གཏེར་ལས། །སྟོང་པའི་འདབ་སྟོང་སྙིང་རྗེའི་སྙིང་པོ་ཅན། །གཞན་ཕན་དྲི་བསུང་ཕྱོགས་བཅུར་ལྡང་བ་ཡིས། །མ་ལུས་འགྲོ་བའི་དོན་ཀུན་སྒྲུབ་བྱེད་ཡིན། །ཆོས་ཚུལ་འདི་ནི་ཐེག་མཆོག་རིན་ཆེན་མཛོད། །ཐར་པར་འགྲོ་བ་དག་གི་ཐེམ་སྐས་ཏེ། །གཉིས་མེད་ཡེ་ཤེས་གདོད་མའི་ཁང་བཟངས་སུ། །ཀུན་དགའི་དུས་སྟོན་རྒྱ་ཆེར་འཕེལ་བྱེད་ཡིན། །བདག་བློའི་མཁའ་ལ་རྟོགས་པའི་ཆུ་འཛིན་འཁྲིགས། །དོན་ཟབ་འབྲུག་སྒྲ་སྙིང་རྗེའི་གློག་ཕྲེང་ཅན། །ཕན་བདེའི་ཆར་རྒྱུན་རབ་ཏུ་འབབ་པ་ཡིས། །དད་ལྡན་སྐྱེ་བོའི་པད་མཚོ་གང་བར་ཤོག །བདག་གིས་ལེགས་སྨོན་སྔོན་སྦྱངས་གེ་སར་ལས། །གཞན་ཕན་སྙིང་རྗེའི་འདབ་མ་དཀྱུས་རིང་ བས། །ཡིད་མཁའི་ཆུ་གཏེར་རབ་ཏུ་བརྒྱན་པ་དེ། དད་ལྡན་སྐྱེ་བོའི་བྱ་ཚོགས་བརྟེན་པར་ཤོག །ཆོས་ཚུལ་རྒྱ་མཚོའི་རྒྱ་མཚོ་ཇི་སྲིད་བར། །བདེ་ཆེན་མཆོག་ནས་མཆོག་ཏུ་འགྲོ་བ་ཀུན། །ཐར་པ་གང་ནས་གང་དུ་རབ་འགྲོ་བས། །ཡོན་ཏན་ཕུན་ཚོགས་ཕུན་ཚོགས་གཉིས་འགྲུབ་སྟེ། །སྤངས་རྟོགས་མཐར་ཕྱིན་མཐར་ཕྱིན་སངས་རྒྱས་ཤོག །བདུད་རྩིའི་སྤྲིན་ཕུང་ཞེས་བྱ་བ། དཔལ་ཨོ་རྒྱན་གྱི་མཁས་པ་ཆེན་པོ་མཚོ་སྐྱེས་རྡོ་རྗེས་རྗེས་སུ་བཟུང་བའི་རྣལ་འབྱོར་པ་དྲི་མེད་འོད་ཟེར་གྱིས་གངས་རི་ཐོད་དཀར་དུ་སྟོན་རྣམས་ཀྱི་ཚེ།
Chinese
认识自性，保持本然状态，自可解脱。本来无生，根基断绝。本净原始法身。如海中之波浪。心性胜义海中，智慧浪潮自生起。一生起便融入本基。以无执的空性为道用。无论如何，自己的心，心是空性，无有可执。非此非彼，二者皆无。病因于法界空性中解脱。如虚空融入心性之中。病因如微尘般也不存在。如此观待而修持。总的来说，由无明烦恼，四大紊乱而生病。实则二取不成立，如水中月影一般。本体不可执，无有二元对立。一切皆为平等一味法身之状态。显现种种，如幻化游戏。于如是见之瑜伽士而言，痛苦于法性空性中解脱。诸缘起显现为大乐之助伴。如火上添柴一般。所住之处即是色究竟天（藏文：འོག་མིན་，梵文天城体：अकनिष्ठ，梵文罗马拟音：Akaniṣṭha，汉语字面意思：并非最低）。所生起者为法身之游舞。所显现者为自解脱之本元。愿自他善德圆满如水库，具有空性千瓣莲花，慈悲之精华。愿利他之芳香，散布十方，成办无余众生之利益。此法乃大乘之珍宝藏，是趋向解脱者之阶梯，于无二智慧原始之宫殿中，愿增长一切喜乐之盛宴。愿我心空中生起证悟之妙云，具有甚深意义之雷鸣，以及慈悲之闪电。愿降下利益安乐之甘霖，充满具信者之莲池。愿我以清净之愿，从往昔串习之莲花中，生出利他慈悲之长瓣，以此庄严意念之虚空，愿成为具信者之鸟群所依。愿佛法之大海，直至无尽。愿一切众生，从大乐之胜境，趋向更胜之境。从解脱之处，趋向更深之解脱。愿功德圆满，圆满二利。愿断证究竟，究竟成佛。名为《甘露云聚》。 邬金大士莲花生所摄受之瑜伽士智美沃色于岗日托嘎（雪山白顶）之秋季所著。
English
Recognizing the nature of mind, remaining in its natural state, one is liberated by oneself. Primordially unborn, rootless. Primordially pure Dharmakaya. Like waves from the ocean. From the ocean of the nature of mind, the ultimate truth, the waves of wisdom arise spontaneously. As soon as they arise, they dissolve into the ground. Take the path of emptiness without attachment. In any case, one's own mind, the mind is emptiness, there is nothing to grasp. Neither this nor that, there is no duality. The cause of illness is liberated in the emptiness of the Dharmadhatu. Like the sky dissolving into the nature of mind. The cause of illness does not exist even as a particle. Look at it like that and practice the path. In general, from ignorance and afflictions, the four elements are disturbed and become illness. In reality, duality is not established, like the moon's reflection in water. The essence is not graspable, there is no duality. Everything is in the state of equal taste Dharmakaya. Various appearances are a great magical display. For the yogi who sees it like that, suffering is liberated in the emptiness of Dharmata. All conditions appear as companions of great bliss. Like adding firewood to a fire. Wherever one stays is Akanishta (藏文：འོག་མིན་，梵文天城体：अकनिष्ठ，梵文罗马拟音：Akaniṣṭha，汉语字面意思：并非最低). Whatever arises is the play of Dharmakaya. Whatever appears is the self-liberated original nature. May the abundance of merit of oneself and others be like a reservoir of water, with a thousand-petaled lotus of emptiness, the essence of compassion. May the fragrance of benefiting others spread in all directions, accomplishing the benefit of all beings without exception. This Dharma is the treasure of the Great Vehicle, the ladder for those who go to liberation, in the primordial palace of non-dual wisdom, may it increase the great feast of all joy. May the clouds of realization gather in the sky of my mind, with the thunder of profound meaning, and the lightning of compassion. May the rain of benefit and happiness fall abundantly, filling the lotus ponds of the faithful. May I, with pure aspiration, from the lotus of past habituation, generate long petals of benefiting others and compassion, with which to adorn the space of mind, may it become the support for the flocks of birds of the faithful. May the ocean of Dharma, as long as the ocean exists. May all beings, from the supreme state of great bliss, go to an even more supreme state. From the place of liberation, go to a deeper liberation. May the qualities be perfect, perfecting the two benefits. May the abandonment and realization be complete, completely become Buddha. Named "The Cloud of Nectar". Written in the autumn at Gangri Thökar (Snow Mountain White Top) by the yogi Drimé Özer, who was cared for by the great scholar of Oddiyana, Padmasambhava.