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)

   (with Chinese in BIG5)

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回光調息第四 Chapter 4 - Reverting Light and Regulating Breath Note DDB
呂祖曰: The Patriarch Lu said:
4.1 宗旨只要純心行去,不求驗而驗自至。大約初機病痛,昏沉散亂,二種盡之。此卻有機竅,無過寄心於息,息者自心也。自心為息,心一動,而即有氣,氣本心之所化也。 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 吾人念至速,霎頃一妄念,即一呼吸應之。故內呼吸與外呼吸,如聲響之相隨,一日有幾萬息,即有幾萬妄念。神明漏盡,如木槁灰死矣。 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.
然則欲無念乎,不能無念也。欲無息乎,不能無息也。莫若即其病而為藥,則心息相依是已。 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.
故回光兼之以調息。此法全用耳光。一是目光,一是耳光。目光者,外日月交光也,耳光者,內日月交精也。然精即光之凝定處,同出而異名也。故聰明總一靈光而已。 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 坐時用目垂簾後,定箇準則便放下。然竟放下,又恐不能,即存心於聽息。 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.
息之出入,不可使耳聞,聽惟聽其無聲也。一有聲,便粗浮而不入細,即耐心輕輕微微些,愈放愈微,愈微愈靜。久之,忽然微者遞斷,此則真息現前,而心體可識矣。 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.
蓋心細則息細,心一則動氣也,息細則心細,氣一則動心也。定心必先之以養氣者,亦以心無處入手,故緣氣為之端倪,所謂純氣之守也。 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 子輩不明動字,動者以線索牽動言,即掣字之別名也。即可以奔趨使之動,獨不可以純靜使之寧乎。此大聖人,視心氣之交,而善立方便,以惠後人也。 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 丹書云:雞能抱卵心常聽。此要訣也。蓋雞之所以能生卵者,以暖氣也。暖氣只能溫其殼,不能入其中,則以心引氣入。其聽也,一心注焉。心入則氣入,得暖氣而生矣。 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.
故母雞雖有時出外,而常作側耳勢,其神之所注,未嘗少間也。神之所注,未嘗少間,即暖氣亦晝夜無間,而神活矣。神活者,由其心之先死也。人能死心,元神活矣。死心非枯槁之謂,乃專一不二之謂也。 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 佛云:置心一處,無事不辦。心易走,即以氣純也。氣易粗,即以心細之,如此而焉有不定者乎。 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?
4.7 大約昏沉散亂二病,只要靜功日日無間,自有大休息處。若不靜坐時,雖有散亂,亦不自知。既知散亂,即是卻散亂之機也。

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.

昏沉而不知,與昏沉而知,相去奚啻千里。不知之昏沉,真昏沉也。知之昏沉,非全昏沉也,清明在是矣。 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.
散亂者,神馳也。昏沉者,神未清也。散亂易治,而昏沉難醫。譬之病焉,有痛有癢者,藥之可也。昏沉則麻木不仁之症也。 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 散者可以收之,亂者可以整之。若昏沉,則蠢蠢焉,冥冥焉。散亂尚有方所,至昏沉全是魄用事也。散亂尚有魂在,至昏沉則純陰為主矣。 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.
靜坐時欲睡去,便是昏沉。卻昏沉,只在調息。息即口鼻出入之息,雖非真息,而真息之出入,亦於此寄焉。 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 凡坐須要靜心純氣,心何以靜,用在息上。息之出入,惟心自知,不可使耳聞。 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.
不聞則細,細則清。聞則氣粗,粗則濁,濁則昏沉而欲睡,自然之理也。 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.
4.10 雖然,心用在息上,又善要會用,亦是不用之用,只要微微照聽可耳。

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.

此句有微義,何謂照?即眼光自照。目惟內視而不外視,不外視而惺然者,即內視也,非實有內視。 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.
何謂聽?即耳光自聽,耳惟內聽而不外聽,不外聽而惺然者,即內聽也,非實有內聽。 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.
聽者聽其無聲,視者視其無形。目不外視,耳不外聽,則閉而欲內馳。惟內視內聽,則既不外走,又不內馳,而中不昏沉矣,此即曰月交精交光也。 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 昏沉欲睡,即起散步,神清再坐。 If mind gets dull and desires to sleep, then rise and walk. Sit and meditate again when feeling wakeful and mind is clear.
清晨有暇,坐一柱香為妙。過午人事多擾,易落昏沉。 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.
亦不必限定一柱香,只要諸緣放下,靜坐片時,久久便有入頭,不落昏沉睡者。 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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