A New English Translation by Akrishi
The Tenet of the Golden Flower of Great
(The Secret of
the Golden Flower)
||Chapter 3 - Reverting Light and Keeping to the Middle
Buddhist Terms |
||The Patriarch Lu
||From where dawns the name of
reverting light? It dawns from Wenshi
Yinzi), the man of reality. Reverting the light, then all
Yang prana of heaven-and-earth will congeal.|
what is called refining thoughts, or pure prana, or
||When beginning the practice of
this knack, it seems like nothingness exist in Being. After long, will successfully
achieve a body out of this body, which seems to exist out of
With a hundred days of focus work, the light becomes
real, then this is the spirit (in
the form) of a fire. After a hundred days, naturally
from a point of real Yang in
the light suddenly gives birth to a millet
pearl, like the embryo from the intercourse of husband
and wife. Then one should stay with it in silence. The reverting of
the light is the degree of heating of the fire.
||In primordial manifestation,
there is a primary ruling sunlight. Its manifestation in form is the
sun, and in man is the eyes. The running away or leaking of the spirit and
consciousness, is nothing but its indulging in sequential
unfoldment. Therefore the way of the golden flower is wholly using
||Reverting the light
is not just reverting the essence and radiance of one's body, but
directly reverting the real prana of creation and manifestation; Not
just stopping Self-forgetting thoughts of one instance, but directly
emptying samsara of a thousand kalpa.|
So one ceasing of prana is equal to one year in
human time, and a hundred years in the long nights of the nine
passages in hell.
||After his first cry at birth, a
mortal man sequentially grow chasing circumstances, never try to
revert sight till old age. When the Yang prana
decays and extinguishes, then the realm of the hell of nine darkness
Therefore, the "Surangama Sutra"
says, "In pure thoughts, one ascends. In pure emotion, one falls."
If the disciple thinks little but much emotion, then he will sink
and dwell in the lower
And only by using the reverse method to
attentively see to the ceasing of prana till silent, then proper awareness
||The "Yin Fu Jing" says,
"The eyes is the triggering
mechanism (of mental functioning)". "The Inner Classic of the Yellow
Emperor" says, "All essence and radiance of the
human body fills upwards to the empty aperture." Note
Gaining this one node, longevity is here,
ascension is also here. This is mastering the practice of the three
religions of Confucianism, Taoist and Buddhism.
The light is not within the body, yet also
not outside the body. The sunshine and moonshine on mountains and
rivers on earth is nothing but this light, so it is not only in the
body. All the functioning of our cleverness and wisdom
is also nothing but this light, so it is also not outside the
The light and radiance of heaven-and-earth spreads all over
universe of universes; The light and radiance of one's body is also
covering all earth and filling the whole sky. So once reverting the
light, then all mountains and rivers of heaven-and-earth are
||The essence and radiance of man
fills upwards to the eyes. This is the greatest key functioning of
the human body. Fellows think about this: Not till the day you
meditate, this light will flow and transform. Till when will it
If for one instance you can meditate, from then on your
thousand lives and kalpa clears up and ends
- Miraculously all functioning of natural law returns to silence
with this wonderful truth.
||Yet to start this practice, from
the superficial to going deep, from the coarse to the refined,
always be better to do it continuously.|
The practice is
throughout the same, but only oneself knows the favour.
you return to unbounded ocean and empty sky, where all functioning
of natural law is just as is, then
you have got it.
||What the sages have passed on
have not departed from "mental reflection". What Confucious said as
"ultimate awareness", the Buddha called "vipasyana" and Lao-Tze said as
"introspection" is just this method.|
But everyone can say these
two words "mental reflection", yet not able to get the meaning of
these two words and get a hand of it.
||Reversing, is reverting the
mental process of awareness to its beginning of manifestation of
form and spirit.
This is to say to revert and locate within this body of six feet
tall, the body where heaven-and-earth is not yet born.|
just sit and meditate for one or two hours, reflecting at their own
self, and then say this is "mental reflection". How can they reach
||The teachings of both patriarchs
of Taoism and Buddhism to look at the tip of one's nose is not
telling one to put attention at the tip of the nose, nor telling one
to watch the tip of the nose while putting attention at the "middle
Where the eyes see, so is our attention. How can it be
one up and one down, or suddenly up and suddenly down? This is just
like taking the finger pointing at the moon as the moon.
after all, how is it? To say the tip of the nose, the wit of this is
just taking the nose as the focus of the eyes.
||Initially when focus is not on
the nose, i.e. when the eyes are wide open, then one sees far off
but not the nose; If eyelids shut too much, then eyes close, and
again nose not seen.|
Too wide open, then lost in outward flow of
vision, and mind easily distracted; Too much closed, then lost in
galloping inner thoughts, and mind easily get dull.
Only in the
middle, where eyelips are lowered such that only the tip of the nose
is seen, then take this as focus.
||Just lower the eyelids properly,
and let light naturally penetrates from the tip of the
nose. And just take a look at the beginning of
meditation, fix the focus, and then let go.|
Like a mason using a
plumb line, he only puts it up when he starts, then work
accordingly, without always looking at it.
||Samatha-vipasyana is a Buddhist theurgy which is
actually not secret. Sit comfortably upright, attentively watch the
tip of the nose with both eyes, and tie the mind to this as the "causal centre".|
the Taoist said as "middle yellow" and the Buddhist said as "causal centre" is actually one thing. There is
no need to say "causal centre", just tie
thoughts to the flat place in between the two eyes.
||Light is something lively. Tying
thoughts to the middle of the two eyes, then light will naturally
penetrate, so no need to fix attention at the middle house.|
few words have already included all essential points. The rest are
details of getting in and out of silence, which can be verified from
books on samatha-vipasyana.
||The miracle of the two words "causal centre" is that
centre is everywhere. Throughout universe of universes, it is
within. It may be taken as the mechanics
of creation, which is just traced as an entrance.|
The word "cause" means the place to
trace the main thread, not really fixing to it. Take the meaning of
these two words loosely and lively.
||The two words samatha and vipasyana have an original meaning of can
not depart, which is namely the wisdom (jnana) in meditation for
steadiness of mind (dhyana).|
when earthly thoughts arise, do not still sit upright, but trace
this thought - where it begins and where it perishes.
destruction and push forward to the end, till clearly nothing can be
gained, then the source of this thought is reached.
||Don't try to seek another source,
when clearly the mind can not be found.|
When you and I
have the mind
steadied, this is right view (samyak-drsti). The opposite of this is
called wrong view (mithya-drsti).
||Like this, when nothing can not
gained, still continues in steadiness. Mind steadied, then continues
to watch; Watch till mind steadies. This is called dual practice of
meditation for steadiness of mind (dhyana) and wisdom (jnana).|
reverting the light: By reverting, we bring to steadiness, and with
light we see. Steadiness without seeing is called revert without
light; Seeing but not steady is called light not reverting. Remember