A New English Translation by
Akrishi
IMG: Title - The Tenet of the Golden Flower of Great Duality

The Tenet of the Golden Flower of Great Duality
(The Secret of the Golden Flower)

IMG: Golden line

Chapter 3 - Reverting Light and Keeping to the Middle Note on Buddhist Terms
The Patriarch Lu said:
3.1 From where dawns the name of reverting light? It dawns from Wenshi (i.e. Guan Yinzi), the man of reality. Reverting the light, then all Yin and Yang prana of heaven-and-earth will congeal.
This is what is called refining thoughts, or pure prana, or pure thoughts.
3.2 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 nothingness.
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.
3.3 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 reverse method.
3.4 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.
3.5 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 come.
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 destinies.
And only by using the reverse method to attentively see to the ceasing of prana till silent, then proper awareness is achieved.
3.6 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 3.6
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.
3.7

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 body.
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 reverted.

3.8 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 stop?
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.
3.9 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.
Only when you return to unbounded ocean and empty sky, where all functioning of natural law is just as is, then you have got it.
3.10 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.
3.11 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.
Now people 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 source?
3.12 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 yellow".
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.
So, 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.
3.13 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.
3.14 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.
3.15 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".
What 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.
3.16 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.
These 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.
3.17 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.
3.18 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).
Thereafter when earthly thoughts arise, do not still sit upright, but trace this thought - where it begins and where it perishes.
Take its destruction and push forward to the end, till clearly nothing can be gained, then the source of this thought is reached.
3.19 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).
3.20 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).
This is 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 this.

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