《女丹合編》Vol. 18

This passage presents eighteen poems on the cultivation of spiritual nature (xinggong) from the "Xichi Collection" section of the Daoist classic Compilation of Female Alchemy (Nüdan Hebian), along with their commentaries. The main content is as follows:

These poems were composed by the Maiden of Great Truth (Taizhen Wang Furen), a youthful manifestation of the Queen Mother of the West (Xiwangmu, a revered Daoist deity), with annotations by Lü Dongbin (Sovereign Lord Fu You), Huichunzi, and others. The verses employ imagery of the moon and deep pools to symbolize states of mind cultivated through spiritual practice.

The first poem depicts the full moon reflecting on water. Huichunzi's commentary explains: This state of crystalline clarity represents the pivotal moment for awakening one's true nature. Like a luminous pearl from the Eastern Sea returning to the ocean, the practitioner ultimately rediscovers their origin within the vast cosmos.

Liu Haichan (Haichanzi) notes: These poems reveal the principle of illuminating the mind to perceive true nature (mingxin jianxing). Upon achieving cultivation, one may participate in the Dragon Flower Assembly (Longhua Hui, an important Daoist gathering). Lingyangzi adds: Moonlight penetrating a deep pool resembles celestial stars mirrored on water—here practitioners must transcend surface appearances to realize fundamental truth.

Qiu Chuji (Changchunzi) emphasizes: Mind and nature are inherently unified, like moon reflections in water—pure and unstained. Subsequent verses describe the mind as profound as limpid rivers: even when disturbed by "poisonous dragons" (symbolizing deluded thoughts), it remains unpolluted unlike shallow ditches. Huichunzi compares this to "mirror-clear radiance," noting original nature requires no artificial refinement.

Later poems further elucidate: True spiritual nature remains unaltered by external conditions ("neither worn by friction nor blackened by dye"). In meditative stillness, perfect self-nature manifests. Huichunzi employs Chan Buddhist imagery of "a sudden staff-blow" to describe moments of abrupt awakening. The conclusion advises: Transcending attachments to dualistic judgments of good and evil while preserving innate nature leads to realization of ultimate truth (zhenru), enabling free spiritual wandering.

The closing section uses moon-obscuring clouds as metaphor: Without the "clear wind" (symbolizing wisdom) to dispel delusions ("dense clouds and fog"), the full radiance of original nature ("toad-light perfection") cannot shine forth. Through natural imagery, these poems vividly illustrate essential principles for refining the mind and realizing true nature in Daoist Neidan (internal alchemy) practice.

Master Huichunzi (a Daoist practitioner) said: Sitting quietly on the meditation cushion for just a moment, one may suddenly experience a complete transformation of body and mind, where the realm of bodhisattvas naturally manifests. Human nature should resemble a clear mountain pool, while the mind should be as level as open ground. When weeds appear, they must be promptly uprooted—only then can the emerald waves remain undisturbed even when winds blow across the surface.

He further explained: Our true nature cannot be separated from the original mind. When thoughts become empty and luminous, all phenomena dissolve into emptiness. Using weed removal as a metaphor for practice is merely an elementary method. Spiritual awareness is fundamentally a point of clear, empty existence—like drifting clouds moving freely across the sky while the bright moon remains unchanging. When responding to worldly affairs, it's as if moonlight is temporarily obscured, yet the moon's essence (yuepo) will inevitably reappear in radiance.

Master Huichunzi remarked: How could those who don't understand meditation comprehend the true meaning of bowing to the Buddha? It's like shattering illusions with one fist strike while keeping the five fingers firmly together. The human mind resembles a wild bird most difficult to tame—the moment it escapes the cage, it must be promptly reclaimed, never allowed to drift aimlessly with the wind, lest it plunge into chaotic abysses.

He offered this analogy: Though all people gaze at the same moon overhead, some only recognize sunlight. Moonlight contains the supreme De (Virtue) of heaven and earth, just as mountains and rivers frame a capital's majesty—yet who truly understands such mysteries? A single spark of spiritual awareness is like pure gold; scattered by the wind, it sinks into oblivion. Every person carries the seed of awakening, but where can one search when the mind becomes disordered?

Master Huichunzi pointed out: Ordinary people eat and dress without tasting the true flavor of satiety or warmth. When deluded thoughts extinguish and original nature appears, it's like lotuses blooming amidst flames. Cast aside the seeds of sorrow and desire—outwardly gentle as spring, inwardly strong as steel. Following worldly currents leads to death while going against them brings life—this is the supreme principle of cultivation, yet one must find balance between movement and stillness.

He said: One may find footing even in thorny thickets and turn over even in deep pools—what we should fear is losing ourselves while facing clear breezes and bright moons, sitting quietly before green mountains. Human life drifts as busily as duckweed—when will the storms upon the karmic sea cease? To recognize one's original face (true self), one must diligently contemplate the Realized Being (zhenren, one's true nature) beneath the moonlight.

Master Huichunzi concluded: Carrying just a bowl and cup, making every place home—when encountering attachments, shatter them. Primordial Qi (chaotic vitality) has no form; only through the interplay of Geng and Jia (heavenly stems representing yin-yang transformations) does it take shape. Don't speak of difficulties distinguishing being from non-being—understand that seeking oneself surpasses seeking others. Though small, the mani jewel (wisdom) can illuminate the entire cosmos; only when the dragon maiden (Buddhist allusion) offers her treasure is the true meaning revealed. Ah! Like a single child with two mothers, never neglect any of the four directions' connections. Turbid in appearance yet pure within—the dragon's head and tiger's tail (critical moments in practice) must be grasped timely. If ordinary and sacred realms merge, white snow (original spirit) and yellow sprouts (vital energy) will grow naturally.

When asked "What is the Dao?", Master Huichunzi replied: If you don't even understand daily activities like urinating, eating, and dressing, what more can be said of the Great Dao?

This passage elucidates the essential principles and mental techniques of Neidan (internal alchemy) practice for female cultivators.

The foundation of cultivation lies in nurturing spiritual awareness, for only by realizing one's innate radiance can one discover the root of being. Even when Jing (essence), Qi (vital energy), and Shen (spirit) are abundant, true cultivation remains impossible if the heart-mind remains obscured. Master Huichunzi (possibly the author or an ancestral teacher) employs vivid metaphors: worldly people become blinded by the five directions of distracting thoughts as easily as hair turns white. What appears as difficult cultivation may be understood through a simple somersault (symbolizing mental transformation), while what seems easy requires opening the eye of wisdom to truly comprehend.

During practice, one should maintain silent concentration with inward vision, allowing the Dharmakaya (the spiritual body attained through cultivation) to manifest in subtle dimensions. The luminous treasure obtained in stillness needs only to be anchored in the central palace (the Dantian or energy center) to coalesce into internal elixir. Huichunzi reminds us: upon grasping these essentials, one must practice them silently. Without assuming the responsibility of cultivation, it becomes as futile as trying to drive away distractions by beating them with bamboo sticks - such practice holds no value.

Heaven and Earth originally exist in pristine purity, where passing clouds accomplish nothing. In cultivation, one should circulate the Xun wind (southeasterly wind, representing breath) in ascending and descending cycles, gathering both the light of one's true nature and the treasures of vitality back into the Dantian. Huichunzi describes this as wrapping everything in a cloth bag, where infinite potential lies within primordial chaos. Never be disturbed by worldly distinctions of light and dark; in moments of leisure, recover your original face. Maintain clarity unaffected by the world's fickleness, and completely transcend life and death to attain genuine realization.

The passage concludes with symbolic depictions of the alchemical process: the Azure Dragon (liver Qi) rises like flame while the White Tiger (lung Qi) submerges like clear waves. Using the reins of intention, both are tethered and led back to the divine chamber (Dantian) where they merge into true primordial energy. Huichunzi compares this to a long-awaited homecoming, where one finally understands how parents, spouse and children each find their proper place. The millennial ornamental pillar (symbolizing eternity) stands unwavering through all worldly changes.