《女丹合編》Vol. 20

This scripture records the cultivation stories and poetic works of two female immortals.

The first account tells of Immortal Maiden Wu Cailuan, daughter of Wu Meng. When Wu Meng served as magistrate of Xi'an in the Wu kingdom, he received Daoist arts from the adept Ding Yi, later transmitting them to Xu Xun of Nanchang. Hearing that Mother Shen of Danyang possessed profound cultivation, Xu Xun visited her with Wu Meng. Mother Shen only transmitted the methods to Xu Xun, instructing him not to teach Wu Meng, but rather directing Wu Meng to learn from Ding Yi's daughter Xiuying. Eventually, Wu Cailuan attained the Dao together with her father and ascended to heaven.

Her three poems express the mindset of cultivation: The heart resembles a jade vase of crystalline purity, allowing no worldly dust to stain it; worldly favor and disgrace are regarded as passing clouds that cannot obscure the moonlight; though physically dwelling in the mundane world, her spiritual nature remains like a mountain recluse, viewing the vast cosmos with perfect equanimity.

Next comes the account of Immortal Maiden Fan Yunqiao, wife of Liu Gang. Both were accomplished in Daoist arts, capable of summoning spirits and transforming their appearances. As officials, they governed with integrity, bringing prosperity to the people. In leisure, they often tested each other's powers: when Liu Gang conjured fire, she summoned rain; when Liu Gang made peach branches fall beyond the fence, she could retrieve them; when Liu Gang transformed saliva into fish, she could become an otter to consume them. Once encountering a tiger in the mountains, after Liu Gang subdued it, she approached to examine the beast, which dared not raise its head. Eventually they ascended together on the same day, later manifesting at Blue Bridge to guide Pei Hang onto the Daoist path, betrothing her younger sister Yunying to him that they might attain perfection together.

Her cultivation poem emphasizes: Practice must balance firmness and gentleness, with true skill emerging from stillness; like the limpid waters of the Jade Pool reflecting the moon's image, needing no adornment of seven treasures. The "dragon, tiger, ape and horse" mentioned metaphorically represent mental tendencies to be subdued in practice, while the supreme method lies in attaining perfect quiescence and suchness.

This passage recounts the Daoist cultivation journey of Tang dynasty female adept Cui Shaoxuan (known as Lady Yuehua) and reveals essential techniques of female internal alchemy (nüdan). Cui, daughter of Cui Gong the governor of Fenzhou, was born with dignified beauty and possessed a naturally serene mind from childhood. Ten years after marrying Lu Chui, she achieved immortality at age twenty-four. Later, Lu encountered her manifesting among clouds over Wuyi Mountain in Fujian, where he learned she was originally Lady Yuehua, the Jade Emperor's Left Attendant Librarian, who had descended to mortal life due to karmic marital ties. Ultimately, she left behind cultivation teachings before ascending in feathered transformation.

The poetic verses disclose core methods of female alchemy: First, one must calm the mind and nurture inner nature without external supplication ("Why toil seeking cleverness with needles?"). The key lies in harmonizing yin-yang energies ("The iron ox led to turn with the body" refers to guiding internal qi circulation). When practice reaches profound depth ("Ten thousand manifestations reveal boundless wisdom"), one naturally shatters emptiness to realize the Dao, recognizing all external forms (like Buddhist "mani pearls and relics") as illusory.

Specific cultivation requires three focal points: First, maintain purity like moonlight ("A sun born within the moon" symbolizes extracting yang from yin). Second, transcend emotional turbulence ("Wave upon wave rises in love's river"). Third, persevere with courageous resolve ("Rowing forward with vigorous determination"). Practitioners should note: Gather refined qi during the crescent moon's first appearance ("The third day reveals a silhouette like moth eyebrows"), fortify life's foundation through mind cultivation ("When the nature-school illuminates, life's root strengthens"), ultimately achieving dragon-tiger union and three-flower convergence ("When golden tiger meets jade dragon, three blossoms uplift the minor transcendent").

The conclusion emphasizes seizing the present moment ("Don't delay this stretch of spring radiance") and pursuing longevity through yin-yang harmonization and concentrated qi-softening ("Penetrating yin-yang's essence"). Using lunar imagery throughout, the text highlights the serene naturalness and balanced resilience characteristic of female alchemy practice.

The Story of Tang Guangzhen, the Perfected: She was a native of Yanzhou known for her exceptional filial piety toward her mother. After marriage, she suffered from a blood disorder until a Daoist priest appeared in her dream and gifted her medicine, curing her illness. From then on, she devoted herself wholeheartedly to Daoism, particularly revering Immortal He Xiangu. One day, He Xiangu personally transmitted profound Daoist methods to her. During the Chunxi era of the Song dynasty, three immortals escorted her to the seaside, where she rode a giant clam to traverse the ocean and visit sacred mountains. The immortals asked her: "Do you wish to transcend the mundane and attain sagehood? Or seek immortality? Or undergo transformation to become a transcendent?" She replied: "My mother still lives—I only wish to serve her with filial devotion." The immortals bestowed upon her a celestial elixir; after consuming it, she ceased eating ordinary grains. Later summoned to the Deshou Palace, she was conferred the title "Perfected of Serene Concentration."

Four Essential Principles of Cultivation: First, seeking the Dao requires neither external pursuit nor rigid meditation. Observe the world's vicissitudes with detachment—the alchemical path points directly to one's original heart, for the Mysterious Pearl (referring to Neidan, internal alchemy) resides within one's own chest. Second, celestial mysteries cannot be fully expressed in words; only through personal realization can their profound meaning be understood. When karmic ties are resolved, one's true heart will manifest. Third, the innate nature of mind is inherently lucid—like standing atop a mountain to behold sunset clouds in a clear sky, one may dwell peacefully anywhere and roam the celestial realms at will. Fourth, those who fail to practice the dual cultivation of nature (xing) and life (ming) are like splitting heaven and earth asunder. Only when nature and life unite to form the Golden Elixir (Jindan) can one wander freely, as if drunkenly reclining in the heavenly gourd.

The Story of Zhou Yuanjun, the Serene Wanderer: A native of Dongmu in Ninghai, she was the mother of Wang Chuyi, patriarch of the Quanzhen (Complete Perfection) tradition. At Wang's birth, she dreamed of crimson clouds encircling her body. In his youth, Wang displayed extraordinary wisdom. Once in the mountains, he met an elder seated on a boulder who prophesied: "You shall later gain fame at court and become a leader of Daoism." After touching the boy's head, the elder departed. Wang once composed a self-admonishing verse: "Why scramble for fame and gain? Better cultivate the heart early. Realize the Dao through practice—your path will shine of itself." In the eighth year of the Jin dynasty's Dading era, mother and son took Wang Chongyang as their teacher at the Quanzhen Hermitage, enduring austere cultivation despite poverty. Later summoned to the imperial palace, Wang Chuyi advised the emperor: "If even a mirror reflects objects, how much more does Heaven-Earth illuminate clearly? Nothing escapes their gaze."

This scripture primarily expounds the essential techniques and states of female Neidan (internal alchemy) cultivation. It first depicts a practitioner's mother facing death with transcendent equanimity—neither clinging to life nor fearing demise—passing away in serene peace. Subsequently, the practitioner informs disciples of her imminent departure to join the celestial immortals, ultimately ascending in feathery transformation after purifying rituals of incense bathing.

The following poetic verses reveal core methods of female alchemical practice: True cultivation must be sought through stillness, for within stillness lies the seed of movement. Mere empty-minded sitting resembles scattered dragons and tigers (symbolizing Yin and Yang Qi), making inner elixir formation impossible. Practitioners must stabilize their spiritual terrace (Shen) like immovable bedrock, undisturbed by worldly honor or disgrace, while treasuring the primal sunlight (original Qi)—this luminous pearl (metaphor for the Golden Elixir)—within their bodies to forge the great alchemical attainment.

The heart-mind should mirror the limpid autumn waters of Caoxi (Zen's ancestral seat, representing pure consciousness), cultivating diligently during the pivotal hours of Zi (midnight, Yin's zenith) and Wu (noon, Yang's apex). During practice, visions of leaping fish and dragons (Yin-Yang energies) will arise, ultimately subsiding into tranquility where only moonlike true nature remains.

The text concludes by observing how practitioners' original awareness often becomes obscured by gossamer distractions—wavering thoughts leaving no abode for luminous true mind. Worldly attachments and social judgments wound like sharp blades. One must penetrate the lunar cavern's (Yang within Yin) mystery, timely capturing the dragon (gathering medicinal Qi) and taming the tiger (refining vitality), guarding nascent Yang's emergence to prevent true energy leakage. Only thus can the millet-sized pearl (another name for the Golden Elixir)—that primal breath of Dao—be wholly preserved.