Seeing Through the Eyes of Stillness

Posted on November 27, 2019 by admin

Happy Thanksgiving to you all!

I just had my fifth chemo infusion yesterday. One more to go on December 17th. Its been a slog through fatigue, digestive challenges and weird taste buds, with lots of sports watching and crossword puzzles to keep me going when I am too tired to move. My plunge down the rabbit hole of this round will begin in a day or two, so I am trying to take advantage of some moments of clarity.

There has been a major bonus to this adventure and that has been the leap in my practice. Nothing like depleted yang energy to slow you down and help awaken to the ever-present stillness, or as Adyashanti is currently calling it, the Ground of Being. Patanjali, in sutra I-3, refers to this as ‘drashtu svarupe‘, the True Nature of the Seer, with the lovely addition ‘avasthanam’, from the Sanskrit root ‘stha’ meaning stable, also seen in II-46, sthira sukham asanam. In other words, Patanjali’s definition of Yoga requires your ‘self-sense’, an emergent expression of the ahamkara, the ‘I maker’ in Samkhya philosophy, to be stably grounded in Being. For most of us, the grounding is unstable for some time as we occcasionally/peridoically/often slip back into inhabiting the patterns, beliefs, concepts and stories of the egoic ‘self-sense’. ( See previous posts on the Skandhas.)

We all have glimpses of the awakened state, even those without a spiritual practice. Our ever-present ‘True Nature’, is always luminating our lives. We just do not see this, thus the term ‘avidya’, translated as ignorance, but which literally means ‘not seeing’. When our hearts are open in our relationships, or when Mother Nature awakens our innate sense of awe and wonder at her immense power, elegance and beauty, we are there. We tend not to realize what is happening in the moment, which is usually a good thing, because when the ego does the recognizing, the spell is broken. We are all very familiar with that pattern. And this is why we practice.

The challenge is to create a practice specifically for grounding the self sense in the infinite. (We can also use the synonymous terms: Ground of Being, True Nature, Buddha Nature, Brahman, Presence, Pure Awareness, Stillness or Ultimate Mystery as pointers.) Of course, in trying to do so, what we encounter immediately is the seemingly random nature of our ‘attentional faculties. What does it mean to ‘pay attention’ and to sustain that attention in a specific direction?

In Patanjali’s third chapter, the Vibhuti Pada, he completes and integrates the last three limbs of the eight practice Ashtanga yoga. Number six is ‘dharana’, bringing your attention to a one point focus. This is often the breath, but can be the sound-scape surrounding you, a mantra, sensations of the body, etc. Limb seven is ‘dhyana‘ or sustaining your attention through an act of will power. (Dhyana became “Chan’ when the teaching moved into China, and Chan morphed into Zen when itreached Japan.) Will power is needed because the deeply embedded habits of attention are to restlessly jump around, creating the aptly described ‘monkey mind’.

Progressing from dharana to dhyana is not a simple path. Patanjali, in sutra I- 14 states
sa tu dirgha-kala-nairantarya-satkarasevito drdha-bhumih
Stability of mind requires continuous practice, over a long period of time, without interruption, and with an attitude of devotion and love.

‘Long period of time’ strongly implies patience, persistence, self compassion and a sense of humor. When the egoic mind is driving the bus, it is not a fun ride, because this transition to stabilizing the attention can unfold over your whole lifetime. The great wonder and delight is that the awakening mind is ever-present offering clues and advice and we can nurture our connection there through the setting of intentions. Awakening does not take place in time!

When our sustained attention no longer requires will power and becomes natural and effortless, we call it Samadhi. In this state of absorption both time and self sense drop away. Now to be clear, samadhi is not necessarily awakening, although it is a powerful preparation. Because the absorption is still engaged in the world of form and impermanence, there is still something missing. The leap comes in being able to stay absorbed focally, and then allow the attention dissolve into spacious awareness.

As an example, I have chosen to sit for 5 minutes and follow my breath. Maybe by counting, or tracking sensation in the body, but I know that my mind will drift away. So my intention, set at the beginning is to, when ever I notice that the mind has drifted, to gently, lightly and humorously bring it back. This may happen five times, ten times, doesn’t matter. It’s a game with only winning.

Another intention is to just see the whole process with a sense of wonder. My mind is wandering, and “I know’ the mind is wandering’. Wow, this is cool! When the ‘I’ drops away and only ‘knowing’ remains, this is Pure Awareness. The judgment, criticism, boredom and frustration that inevitably arise are all expressions of the egoic mind states, but I can also notice them with a sense of lightness and wonder. Wow! ‘I See’ these egoic mind states as they appear. They are not me, but mental phenomenon arising I can notice and observe. When the I drops away, again, this “Seeing” is “Pure Awareness.

If the I does not drop away, we have what is often called the ‘witness’ or witnessing consciousness. We all begin here and it is a helpful step in dropping identification with thoughts. As Patanjali says, in completing the trilogy on yoga in I-4,
vrrti svarupyam itaratra. (At other times, that is, when not in the state of yoga), there is identification with mental patterns, leading to the dysfunctional mind states that then predominate.

The ‘I am witnessing’, or ‘I see’, or ‘I know’ is still dualistic. There is the observer, me, and what is being observed. The witness has been called the last refuge of the ego and dissolving the ‘I’ is one of the more challenging aspects to practice. In the last sutra in the Samadhi Pada, Patanjali describes this:

I-51 tasyaapi nirodhe sarva-nirodhaan nir-biijah samaadhih
Upon the cessation of even those (truth-bearing samskaras) seedless samadhi is attained.

Recognizing that I am not my body, not my thoughts or memories, etc is crucial. These are some of the ‘truth bearing ideas’ Patanjali is referring to. But they are still thoughts.

To return to the more beginning aspects of our practice, the mental arisings/thoughts/beliefs and ideas are the citta vrtttis mentioned by Patanjali in the oft quoted Sutra I-2, yogash citta vrtti nirodha. The term ‘nirodha‘ is a key one to understand because it is easily misunderstood, by the egoic mind of course, which cleverly uses it to keep itself alive and well. “Oh, I have to get rid of my thoughts, or stop thinking”. Or maybe it appears in one of it’s more virulent strains “I have to get rid of my ego!” Only the egoic mind could come up with that one. Fast lane to suffering there!

Meditation practice is in many ways about impulse control. As described in the third skandha, perception/impulse, the egoic structures essentially begin to coalesce here, so here we can begin to transform them. We need the skandhas. It is important to have strong stabilizing structures to help organize the potentially chaotic flow of energy and information our organism needs for surviving and thriving. If I were a reptile, my whole life would be based on perception and impulse. My development stops here. Survival, food and sex. The right information comes in, a reflex is activated, action happens. Otherwise, not much happening. No contemplation of the world around me. No analysis.

As a human, information comes in, and I can pause before I act. Do I really want to do/say that? I check my memory. Haven’t I been down this road before? My higher cortical funtions can be brought to bear on the situation. This is known as mindfulness, or the high road, integrating the uniquely human pre-frontal cortex. Or, if there has been trauma of some other form of pain associated the situation, the low road, amygdala/fear impulsive reaction happens suddenly.

In a meditation practice, our impulsive nature is often trivial, but none-the -less actively engaged. By knowing ahead of time that this is coming, I can set my intentions to stay mindful, using compassion, patience and humor, to slowly develop the capacity for nirodha, impulse control. The thoughts will come. Pleasant and unpleasant, klishta/aklisha, spiritual or downright embarrassing. They will come. Our humanness has thousands of generations of momentum moving through us so self compassion is very important. But with patience, and understanding we are not trying to stop the thoughts from coming, but only to inhibit our need to react, we begin to discover the natural spaciousness of the mind field, its innate intelligence, and its unconditional love. And when we ‘see’ what is arising this way, we are seeing through the eyes of stillness, and strengthening our capacity to remain here, where ever we are, under whatever circumstances my be arising.

The other side of practice, especially one that has been proceeding for many years, is that egoic habits can be ingrained unconsciously. I have discovered that I am highly over-attached to bodily sensations. I have spent untold hours and years staying engaged and swimming in the inner ocean. With a nudge from the ego, focal attention becoame a form of obsession. I have an old karmic ‘granthi’ or energetic knot, in my third chakra area. It shows up in the spinal column at T-12, and in the surrounding tissues, tendons, organs etc. Many incarnations of fears seem to be stored here, and the last two years have pushed me right up against this. My habit, now that this is no longer unconscious, is to get stuck there, constrict and panic, a classic low road amygdala loop. The egoic belief translates this as ‘there is something seriously wrong with me and there is no escape. Body constricts, blood pressure rises, I feel my BP rising and go ‘oh no, and then it spikes some more. I’ve developed ‘blood pressure phobia’. Doctors, hospitals and a cancer diagnosis have been a perfect petri dish to grow this.

My stored trauma has become a major source of practice and learning. Fear can be amusing in an odd spiritual kind of way. It was also very reassuring to see that in Adyashanti’s latest book, “The Most Important Thing”, he devotes a whole chapter, “The Dirty Little Secret of Spiritual Practice” to this very same knot. Fortunately, my practice has also given me some skills to play with this fun experience. About 8 years ago I stated to my inner self, ‘bring on whatever I need to wake up”. I’m ready. No idea what would happen, but now I am beginning to “See” what this is all about. Knowing it intellectually is not enough. Even having glimpses of the infinite aren’t enough. Stabilizing this requires embodying the awakening, in the cells and organs. This arises when we can see our deepest fears and traumas through the eyes of stillness. Healing arises when the trauma is held, through attention, within the open spaciousness of the Ground of Being. The body is a short term rental anyway, but while it is our home, it can serve as a tremendous source of creativity and healing energy that we can contribute to the planetary awakening emerging fitfully in our historical moment.

As Mr. Iyengar laughingly stated in a class many years ago, “make hay while the sun shines”. He was referring to our personal practice, meaning when you are feeling good is the best time to go deeper, to invest more time. Don’t wait until trouble arises. It is like building a savings account of karma that will serve you when the inevitable challenges come along. The Ground of Being is the ultimate refuge, the ultimate root of all healing and transformation. It is ever-present. Realize this, allow it to just be, and your life will unfold exactly as it needs to.

Boston Notes: August, 2019, pt 1

Posted on September 18, 2019 by admin

Stillness, Heart-ness, Kidney Qi

Opening Meditation: Opening the heart to 6 sacred directions: Option A

Sitting sthira sukham, allow the heart center to soften and breathe.

Attending to the front body, the east, allow your heart to open through your ribs and sternum to new beginnings, like sunrise, like the first of spring, like the beginning of your inhalation. You can use CV-17 to help soften the heart, as it relates to the heart chakra and links the heart, pericardium and lungs. Soak in the feelings and let them settle.

Now, feel the right/south side of the heart, (we are in the northern hemisphere) radiating outward through the ribs, absorbing the fullness of light, of yang, like the energies of midday or midsummer, like the fullness of the pause at the end of the inhalation (antara kumbhaka). Let the feeling soak in and settle into your cells.

Now feel the back body representing the west. Opening the space behind your heart, through the spine and out into the world. West relates to endings, like sunset or the end of summer at the equinox, the releasing of the exhalation, or even death. Let your heart let go of whatever it is ready to release and let that dissipate into the space behind you.

Now the left side, the north which represents the fullness of yin, the darkness of midnight, of the winter solstice, the longer pause after exhalation (bahya kumbhaka). Soak in the depths of the stillness, of the darkness and feel the nurturing restfulness.

From the fullness of the first four directions, let your heart feel Mother Earth, through weight, through gravity, down through your root chakra, the seat of the yin (CV-1). Feel your attention flowing down down down into the heart of Mother Earth and feel the merging of your heart with Mother Earth. Feel her nurturing yin energies rising up within you. Then open your crown chakra (GV-20) and allow your heart to rise up into the heavens, merging with the heart of father sky, basking in the vastness of the celestial spheres, allowing that vast spaciousness into your own heart. This completes the holy trinity, father sky, mother earth and the fullness of you.

Option B: Instead of beginning with the four horizontal points, begin with heaven/crown and earth/root, in either order, depending upon what your intuition tells you. (I need more grounding, or I need more spaciousness.)
Option C: Go with whatever inspires you to land in stillness.

Now, listen to, and rest in the vast vibrancy of fullness and the vast silence of emptiness. Welcome home. Chinese Buddhist Master Hsin Tao offers this for advice on this challenging practice:
“As we progress, we realize how constricted we are by our discriminating mind: our minds, not our hearing organs, make the distinction between sound and silence. But if you practice listening until you no longer make distinctions, you develop a power that is liberating.” To read the full, quite extraordinary article, please click on the link below. Note that listening is different from hearing. Listening is open and spacious, without choice. Hearing involves landing on a specific sound and activating the mind.

—Dharma Master Hsin Tao, “Listening to Silence”

Yin, Yang and Embryology: Bring the Tao into Our Practice

From unbounded spaciousness, Love brings us into the world of form, especially obviously at the moment of conception, but always moment to moment also. Our Micro-cosmic orbit model captures the emergence as a dynamic interplay between yin any yang. Remember there is no such thing as pure yin or pure yang. In the pathologically dualistic modern culture we inhabit, we need constant reminders to see the unity in duality. And remember the Tao is the mystery where there to no discrimination between dual and non-dual.

Notice the relationship of the green yang Governing Vessel to the yellow yin Conception Vessel. In embryological terms, the conception vessel, in general corresponds to the endoderm/gut body as well as the mesodermal organs like the heart and the uro-genital system. The Governing vessel represents the ectoderm, including skin and nervous system and the mesodermal connective tissues that make up the spinal column. Notice where they meet: at the floor of the pelvis/root chakra, but not at the crown chakra, but at the mouth. In other words, at the two ends of the gut tube, where at birth and the activation of breathing and peristalsis, these circuits open. To re-integrate the circuit and have healthy energy flowing freely, both ‘circuit breaks’ need to be linked with energy flow.

To accomplish this, at the root, GV-1 at the tip of the coccyx (not shown on the chart below) needs to feed energy of the whole GV circuit forward, across the anal mouth to meet CV-1 in the center of the perineum. This circular flow forward is much more subtle than ‘tucking’ the tail, as it is not initiated muscularly, although the muscles feel and respond to the flow. It is a subtle action, not a gross one. You may feel it as a subtle elastic pulling of the center connective tissues in the middle of the figure 8 link anal and urogenital sphincters.

The flow through the GV circuit can be blocked not only at the coccyx, but also at other obvious places such as the kidneys (GV-4), back of the heart (GV-9), and back of the skull (GV-16), which is why Daoist master Jeffrey Yuen has included them on the sheet above.

In a similar manner, the CV/ yin energy needs to flow in the opposite direction. For better leverage, and because of abdominal weakness, we can begin this action at CV-2 on the pubic bone, past CV-1 and into the GV circuit. We will get to some other key points such as CV-6, 17, and 22 later. Eventually all of the points along the CV pathway have to be engaged in this to complete its component of the micro-cosmic orbit, and, of course the energy should be free to flow in both directions, forward flexion of the circult/down the front and up the back, and reversing action of torso extention, up the front and down the back. Think of our natural state is a neutral idling of a car engine, neither engaging forward or reverse. When we want to move, we transition (use the transmission) to direct the flow in the correct way.

Now check out the boy and girl turning the waterwheels in the lower dantien in the Nei Jing Tu above and make the connection. They are paired, yin and yang, as right and left, because we have a dynamic right/left symmetry throughout the body but they also set up a dynamic curving field that induces energy through the central microcosmic orbit channel. Notice the natural curve of the sacral-coccyx region and feel how the ‘wheels’ follow the curve. You can find the same energy pattern in the circular right and left acetabulae and the femur head. Some questions to ask yourself in reference to the wheels, the sacrum and hip joints: In which direction is are my wheels turning? Are the two wheels working together, or are they out of phase? My right hip/leg imbalance is totally obvious from this perspective and I am slowly learning to restore some balance from this subtle work

The water wheels represent the kidneys, the key organ system in Chinese Medicine. They are the first ‘organ to appear, even before the heart, and represent the water element. The are the most ‘yin’ of the six yin organ systems, and the heart is the most ‘yang’ of the yin organs. Yin involves listening, receiving, nurturing and storing, where as yang represents acting, giving, protecting and relating to the the outer world.

To help feel how the kidneys are crucial in the linking of all of these pieces, we can use the principle of ‘kidneys grasp the qi’. In Chinese Medicine, the qi of the in-breath is pulled in and down all the way to the root of the pelvis by the action of the kidneys. Connect the right/yang and left/yin wheels to your right/yang and left/yin nostrils and feel the in breath coming all the way down into the pelvic floor area. The out breath comes from releasing the central tendon of the diaphragm upward, not releasing the kidneys nor the forward pull of GV-1. This elastically links the central tendon of the diaphragm with the seat of the yin at the center of the perineum.

Interlude: Non-Digital Alternate Nostril Breathing: Explore linking the nostrils to the two water wheels down in the pelvis, feeling right and left side for differences. Imagine the breath travels right through the center of each nostril on both in and out breaths. The try alternate nostril without using your hands, just your mind. Exhale through the right nostril fully and then allow the inhalation to come in through the right. Exhale through the left, inhale through the left; exhale through the right, inhale through the right, etc. For those who are familiar using the hand and fingers for alternate nostril breathing, feel free to practice this way. In all cases, if possible, stay in touch with the ‘water wheels’, linking nostrils to pelvis.

One more gem from the Nei Jing Tu: Notice that the water wheels send the water up the front of the spine to fill a cauldron being heated by a fire. Water (kidneys/bladder, a yin/yang pair) rises to meet the descending fire (heart/small intestine, another yin yang pair), bringing fire and water into a dynamic and balanced relationship. As the water wheels turn, feel the bladder lifting up toward the small intestine. The meridians of the bladder and small intestine, both yang organs, are linked in Chinese medicine through what is known as the TaiYang or greater yang, a single channel. This channel is frequently used to alleviate back pain, and you can find this your self be feeling how when the kidney wheels are engaged and the qi is flowing freely, strain is removed from the spinal muscles.

This water fire balance can be experienced in any and all yoga poses. It is a good way to discover how to dissolve old habits and liberate new layers of tissues/consciousness in the body/mind field.

(PS: somehow this was published by accident a few days ago, before it was ready. I have tried to clean it up. More to come including:

Fibonacci Series, Taoism, Embryology, Iyengar’s Yoga practice, and the nature of growth, development and evolution.

PS 2: I’m into my chemotherapy treatment, so my brain isn’t always sharp and/or energized, and the Boston Notes blog has been coming more slowly than I had originally hoped. There is a lot more to unpack. Stay tuned!

Foundations of Daoism

Posted on August 17, 2019 by admin

Guidance from my teacher’s teacher, Dr. Jeffrey C. Yuen, an 88th generation Taoist priest from the Jade Purity School, Lao Tzu sect, and a 26th generation priest of the Complete Reality School, Dragon Gate sect.

4 Stages of Daoist Meditation:

1. Relaxation of the body: The physical body, muscles, bones, fluids etc, find a way to settle down so that sensations do not become a distraction. (Sthira sukham asanam)
2. Concentration: focusing of the mind through various means. Daoism often uses the micro-cosmic orbit to link different parts of the body to each other in circuits of qi/energy/prana, integrating front and back, inner and outer, yin and yang.
3. Relaxation of mental body/mind. The concentration practice can create its own form of mental tension through the challenge of harnessing the mental energy. It may feel like work! Create an ‘inner smile’ so you enjoy the practice. This becomes concentration without distraction, while relaxed.
4. Lightness of spirit. The final stage is a feeling of levitation or lightness, as spirit is freed up from entanglements.

4 Basic Principles of Daoism:

1. Shen: reconnecting back with my ancestry to learn and have respect for the gift of life that has been passed along to me. This is the early reference to the divine, the source of all life.

2. Xian: Life or existence always arises in a duality known as yin and yang, or as Patanjali would say, the dvandvas, the pairs of opposite. One of the things we do as humans is to take the natural order of duality, of yin and yang, and divide the world into good and bad. This is of course the exact same action described by the second skandha we have been discussing in our Buddhist teachings.

3. Ming: Is about our lives and the choices we make in this dualistic world. The human being has paradoxically both free will and pre-destiny. We are born into a given body, in a given social climate, at a given historical moment, at a specific place on this planet. Without getting into the subtle realms of karma, as humans we have to face the world as it is presented to us. Deep reflection here shows that all human experience has its ups and downs, good days and bad days. This is the natural cyclical view of Daoism, but we often, as mentioned previously, get entangled in chasing after ‘good’ and running away from ‘bad’. This is not necessary. Alan Watts, in his last book “The Watercourse Way” tells the story of a farmer to illustrate this.

This farmer’s horse had run away, and the neighbors all came by to offer condolences for such bad luck. “Maybe” the farmer said. The next morning his horse returned followed by six wild horses, and his neighbors came exclaiming his good fortune. “Maybe”, the farmer said. That day his son broke his leg trying to tame one of the wild horses. “How awful”, said the neighbors when they heard the story. “Maybe” said the farmer. The next day, the local army recruiters came by to conscript his son into the military, but he was rejected because of the broken leg. “How lucky”, said the neighbors. “Maybe” said the farmer.

Our free will comes in regards to how we react to the world. An angry person tends to see an angry world, just as an anxious person tends to see an anxious world. A happy person tends to see a happy world and a loving person tends to see a loving world. In other words, we have the opportunity to make the best of the world we have been given, not that this is in any way easy. In the chapter 2, verse 48 of the Bhagavad Gita, Krishna offers similar advice to Arjuna

yogasthah kuru karmaani sangam tyaktvaa dhananjaya
siddhyasiddhyoh samo bhuutvaa samatvam yoga ucyate

Remaining steadfast in yoga, oh Dhananjaya (Arjuna), perform actions, abandoning attachment, remaining the same to success and failure alike. This evenness of mind is called yoga.

This steadfastness or samatvam comes from reflection and the disciplined cultivation of your own personal principles for living. In Daoism, as in yoga, you yourself reflect upon your life and the world around you and use your own insights for self discovery. It is not a belief system that you ‘buy into’.

4. The Dao: The Way: with reflection, mediation, observation of life, we discover our own connection to shen, the divinity, we can reconcile our behaviors, and begin to live our lives in harmony with all, moment to moment. It is self cultivation.

The Five Roots, or Lessons for Humanity

(From Chinese Herbal Medicine, these are literally roots that carry lessons as well as herbal support for humans. The homonym shen, although written as a different character, is used to describe the plant aspect, that points back to shen as spirit. )

Sha Shen: Life is impermanent. Trying to grasp sand is futile, as is trying to grasp at life. Let if flow through you. Appreciate the impermanence as something beautiful and delicate, so you can be totally present and appreciate what is happening in this moment.
Ku Shen: Bitterness: Life the root ku, life can have its bitter moments. All part of the nature of things. We have conflicts and challenges, but these allow us to grow. If life was always simple and easy, we would never learn anything. Also, we learn that those who may cause us conflict are also Divine, so we learn to suffer together.
Ren Shen: Humility: We are being held/ cared for by a much larger presence. The Universe is operating as a vast on-going flow of love and our ‘small selves’. To be human, to be humane, is to be humble as we bow to the Divine, not in fear, but in gratitude for all the little gifts.
Dan Shen: Alchemy: Dan means alchemy, as in the term dantien. Our physical form has spirit as its fundamental nature, but this is often hidden. Alchemy asks how can I redeem, from matter, Spirit, which is immutable, incorruptible. And these can be seen in many small ways on a day to day basis. A smile, a bird song, a flower, the night sky, a leaf falling from a tree. We don’t need large miracles, but only to see the miraculous of life itself. Can we change ourselves such that we know this as a living reality, and not just as a good idea.
Xuan Shen: Ever Desire-less. When we let go of our thoughts, beliefs and desires, we begin to see the mystery. As we humans we often think that we can conjure up the divine through ideas and beliefs, in our own images and desires. But ultimate mystery, the Dao, Truth, is not available to our thoughts. It is in awe and letting of of our beliefs. This takes a lifetime of practice.

And Now, we return to the Nei Jing Tu, for your cultivation of these aspects of Daoism.

The first set of lines above the image is from just to the right of the lower dantien and describes aspects of the whole picture, the single grain of millet sitting just above the crown chakra (GV-20). The blue eyed foreign monk is said to be Bodhidharma, the Indian monk who brought Buddhism to China. Can you find that inner support? Can you find the other images in the painting, and then inside your own inner sensory world.
The second set of lines is across from the middle dantien and the third, across from the upper dantien. Let your imagination and perception meet. There is much imagery around the organs in Chinese Medicine as well.

The iron ox plows the field where gold coins are sown;
Engraving the stone, the young lad holds a string of cash.
A single grain of millet contains the entire world;
Mountains and streams are decocted in a half-sheng cauldron.
The eyebrows of white headed Lao-tzu hang down to earth,
And the blue-eyed foreign monk holds up the heavens.
Orient yourself towards the mysterious and it is realized-
Outside of this mystery there is no other mystery.

I am properly and attentively cultivating my own field-
Inside there are numerous sprouts that live for ten thousand years.
The flowers resemble yellow gold, their color not uncommon;
the seeds are like jade grain, their fruits perfectly round.
Cultivation completely depends on the earth of the Central Palace.
Irrigation necessarily relies on the spring in the Upper Valley.
The practice is completed suddenly and I attain the great Tao-
I wander carefree over land and water as an immortal of P’eng-lai.

Fa-tsang says: Violet eyes clarify the four great oceans;
the white light pervades Mount Sumeru. (Mt Meru in Sanskrit)
Tz’u-shih (Maitreya Buddha) says:
Between the eyebrows white light constantly emanates.
This can liberate all sentient beings from the suffering of ceaseless incarnations.