A New English Translation by
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)

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Chapter 4 - Reverting Light and Regulating Breath Note DDB
The Patriarch Lu said:
4.1 Just go by this tenet intuitionally without seeking signs of efficacy and yet they will come by itself.   Roughly speaking, with the initial triggering mechanism both sickness and pain, distraction or dullness of the mind will be all gone. The triggering mechanism of this is no more than lodging the mind in breath because breath is just one's mind.   One's mind is just breath because when the mind is active, then there is prana - prana is manifested by mental activities.
4.2 Our thoughts are most rapid. In the moment of an eyewink is one Self-forgetting thought, and is namely coincided by one breathing in and out.   So inner breathing and outer breathing follow each other like sound and echo.   Tens of thousands breaths a day is namely tens of thousands Self-forgetting thoughts, exhaustively leaking the spirit and losing clarity of mind to like that of a withered wood and dead embers.
Yet desiring to be without thoughts is impossible; Desiring to be without breathing is also impossible. So rather to approach the sickness and take medication, and let mind and breath be interdependent.
Therefore revert the light together with regulating breath. This method wholly use illumination of the ear.   One is eyesight, one is illumination of the ear. Eyesight is light associating with outer sun and moon; Illumination of the ear is essence associating with inner sun and moon.   Yet essence is namely where light congeal and settle - emerge together but of different names. So brilliance is always just a flash of inspiration.
4.3 When sit and meditate with eyelips lowered, fix the focus and then let go. Yet letting go, but still afraid cannot let go, then reside the mind in listening to breathing.
The breathing in and out should not be able to be heard by the ears. Listen only to its having no sound. Once with sound, then breathing is coarse and superficial, not getting fine. Then one should patiently listen till lighter and lighter, subtler and subtler. The more you let go, the subtler it is. The subtler it is, the more it is silent.   After long, suddenly the successive subtle breath is cut off, this is when real prana appears before you, and the body of the mind can be discerned.
Because breathing is fine when mind is refined. Once mind is active then prana is excited. Similiarly mind is refined when breathing is fine. Once prana is excited then mind is active.   So settling the mind must be preceded by nourishing prana, and also because there is no way to get hold of the mind, so climb with prana as the thread - so called keeping to pure prana.
4.4 Fellows don't understand the word "active", which is to pull and drive with threads, also known as pulling.   That if one can run to make it active, let alone to make it still with pure silence.   This is what the great sages regard as the association of mind and prana, and benevolently set up this convenient way to benefit the latecomers.
4.5 The book of the elixir says: "The hen can hatch eggs with her mind always listening". This is an important knack.   That the hen can bring life to an egg is with warm prana. Warm prana can only warm its shell, but can not enter into it. Instead lead prana enter with the attention of the mind.   Her listening is just attention of the mind. Mind entering then prana enters, and with warm prana then brings life.
So although the hen sometimes goes out, yet she always incline her head and listen, and the attention of her spirit never ceases.   With the attention of her spirit never ceasing, so warm prana also enters ceaselessly day and night, and then spirit lives.   Starting from the ceasing of the mind, then spirit becomes lively. If a man can cease his mind, then primordial spirit becomes lively. Ceasing the mind is not withering, but so called single-minded.
4.6 The Buddha says: "Release your mind and place it at one place, then nothing can not be achieved" Note 4.6.   The mind easily runs away, so purify it with breathing.   Breathing easily become coarse, so refine it with the mind's attention. Like this, how will it not settle down?

Probably the two sickness of distraction or dullness of the mind will naturally come to a big rest with continuous daily meditation work. If not meditating, although the mind may be distracted, yet one does not know. Knowing being distracted, is then the triggering mechanism to getting rid of distraction.

Mind dull without knowing, and dull yet knowing, are far more than thousand miles apart. Mind dull without knowing is real dullness. Knowing it is dull, is not all dull. There is clarity of mind here.
Distraction of mind is spirit galloping. Dullness of mind is spirit lacking clarity. Distraction is easy to manage, but dullness is difficult to cure.   Take the analogy of illness: Pain and itch can be dealed with medicine, but dullness is like disease of dumbness.
4.8 Things scattered can be collected, mind confused can be put in order. But if dull, mind is then wriggling, and in obscurity. With distraction, there is still means and place to deal with, but coming to dullness is wholly the ghost in white in power. When distracted, the nebulous ghost is still there, but coming to dullness then it is pure Yin ruling.
Desiring to sleep during meditation is precisely dullness of mind. To get rid of dullness is only by regulating breath. Breath is the breathing in and out from the mouth and nose. Although not real prana, the inward and outward flow of real prana is also lodged here.
4.9 Whenever sit and meditate, one needs to quieten the mind and purify prana. How can the mind be silent? Put it functioning on breathing. The breathing in and out should only be known by the mind, but not able to be heard by the ears.
Not able to hear, then breathing is refined. Being refined, it is pure. If one can hear, then breathing is coarse; If coarse then muddle; If muddle, then mind gets dull and desires to sleep. This is natural principle.

Although put mind functioning on breathing, one also needs to make good use of it which is functioning also without effecting - only slightly illuminating and listening.

There is subtle meaning in this sentence. What is illumination? It is eyesight illuminating itself. Eyes only seeing inwards but not outwards. Not seeing outwards and yet wakeful, this is inner vision, not really seeing something inside.
What is listening? It is illumination of the ear listening to itself. Ears only listening inward but not outward. Not listening outwards and yet wakeful, this is inner hearing, not really hearing something inside.
Listening is to listen to its having no sound, and seeing is to see its having no form. Eyes not seeing outwards, and ears not listening outwards, then senses closed and mind desires to gallop inwards (in thoughts).   Only with inner vision and inner hearing, then not running out and not galloping inside, and mind not dull in this. This is the association of the sun and moon with light and essence.
4.11 If mind gets dull and desires to sleep, then rise and walk. Sit and meditate again when feeling wakeful and mind is clear.
It is better to sit and meditate for the time of burning one incense stick Note 4.11 in early morning if free. After midday with many disturbing human affairs, our mind easily fall into dullness.
Also no need to fix the time. Only if you can put down various causes, sit and meditate for a while, after some time it will take shape, then mind will not fall into dullness and sleep.

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