《女丹合編》Vol. 21

This passage explains the methods and key principles of Neidan (internal alchemy) practice for women in Daoism, emphasizing that while cultivation differs between genders, the fundamental principles remain the same.

Though men and women focus on different bodily regions during practice, both ultimately aim to refine a body of pure Yang. For women, the foundation lies in purifying the heart and reducing desires. The first crucial step is "beheading the red dragon" (stopping menstruation through cultivation, analogous to men's practice of restraining external kidney energy). Women's innate tranquil temperament actually makes it easier for them to achieve success through stillness compared to men.

The method involves transforming menstrual blood into primordial Qi (Yuanqi) through internal refinement. When menstruation ceases, the practitioner returns to the innate state of pure Yang (symbolized by the immortal realm of Yingzhou). At the onset of sexual desire (symbolized by the "broken melon," representing menarche), one must rely on the virtue of the spleen (Earth phase) to nurture the "yellow sprout" (symbolizing the nascent internal elixir). Through diligent day-and-night cultivation, this sprouts into the immortal flower of longevity.

The text mentions breast-focused practice (White Sparrow Observation), where one visualizes transforming red (menstrual blood) into white (primordial Qi), akin to Guanyin Bodhisattva's cultivation at White Sparrow Temple. Success grants participation in the Queen Mother of the West's peach banquet of immortality. Maintaining chastity, dissolving worldly desires, and constantly reciting "Amitabha" (a Buddhist practice integrated here into Daoist alchemy) while preserving righteous awareness (symbolized by the "Yellow Maiden," representing true intent) enables complete spiritual rebirth.

The final verse by the Wuji Zhenren (Daoist immortal) advises: Practitioners must maintain a deathlike state of purity while alive ("learning death before dying"), and decisively sever all temptations ("killing life when encountering life"). Only through this can one attain the realm of deathless transcendence.

When desires arise in the heart, immediately sever them with the sword of wisdom—only then can one attain the state of desirelessness. Truly entering the wondrous nirvana state allows one to realize the fruits of the Dao (the Way). When the physical form remains undiminished and thoughts cease to arise, one may then attain supreme nirvana—how magnificent are such merits and virtues!

The Ancient Mother of Compassion teaches: During cultivation, withdraw the gaze inward and focus attention on the Shanzhong point (a human acupoint located between the breasts), while concentrating the spirit (Shen) in the kidney region (Golden Lock Pass). This naturally enables the internal energy (River Chariot) to circulate to the middle Dantian (energy center), repairing the damaged body. Two and a half days after menstruation ends, when the menstrual blood shifts from red to yellow, maintain a pure and tranquil mind in cultivation. Soon it will turn white—this is the moment to sever the Red Dragon (cessation of menstruation), restoring the body to a maiden's state. Afterward, shift the cultivation method (changing the cauldron and furnace), ultimately achieving the immortal path.

The Spirit-True Great Transformation Buddha points out: Whether laywomen or ordained nuns and Daoist priestesses, cultivation must be rooted in compassion. Within each person exists the Bodhi Tree (the foundation of cultivation)—as long as one persists in diligent practice beneath it, one will ultimately realize the Great Dao.

The True Person of Azure Clouds transmits the essential method: The "medicine" (primordial Qi, vital energy) must be refined within the "true fire" (original spirit, Shen), while the true fire manifests through the nourishment of the medicine. Having fire without medicine is like boiling an empty pot; having medicine without fire causes the energy to scatter. Only when fire and medicine are properly balanced can the Golden Elixir (Neidan, internal alchemy) be refined, enabling ascension to the immortal realm.

The True Person of Great Compassion and Radiance emphasizes: For women's cultivation, the first priority is nurturing a serene, chaste, and tranquil temperament—this is the foundation of feminine virtue (De). In the early stages, focus on refining the breasts and the "Sea of Blood" (uterus), applying the Great Yin Body-Withdrawal Method to condense the physical form (flattening the chest like a man's). This is a practice that cultivates both internal and external aspects.

The Immortal of Colored Clouds and Glazed Jade particularly recommends the recitation method of the six-syllable mantra "Namo Amitabha." While chanting the Buddha's name, shift attention from the front of the navel to the heart, abiding peacefully within.

This scripture primarily elucidates the methods and essentials of Neidan (internal alchemy) practice for female cultivators. It mentions several oral formulas, such as the incantation "Visualizing the Southern Yang Pass," which aids in calming the heart-mind and regulating Qi (vital energy). These techniques subtly incorporate the "River Chariot Circulation" method (a Neidan practice guiding the movement of Jing (essence) and Qi). Through persistent practice, one can unknowingly replenish the primordial Qi of pre-heaven.

The text references the "Ancient Mother of Complete Numen" embracing two Ruyi diagrams (symbolizing heart-protection and heart-opening imagery), indicating that all humans inherently possess this potential. Upon truly attaining the "Ruyi state" (state of perfect accordance), practitioners may behold the infinite wondrous realms within their chest cavity, ultimately achieving ascension as immortals.

The "Buddha of Great Compassion and Perfect Purity" emphasizes that cultivation must never depart from "true intention" (focused awareness during practice). Female practitioners should transform their yin constitution into yang through cultivation while simultaneously developing an upright, heaven-earth connecting demeanor—avoiding excessive softness.

The "Jade Perfected of Wuji" critiques nuns and female Daoists who maintain worldly attachments despite monastic life, advising them to emulate the meditation practices of the "Ancient Golden Sand Buddha" (referring to Guanyin Bodhisattva).

The "Buddha of Awakened World" specifically addresses widow cultivation, asserting that while chastity maintenance is arduous, such steadfast virtue forms the very foundation for attaining immortality—urging these practitioners to diligently cultivate toward transcendence. Collectively, this scripture provides concrete cultivation methods and spiritual guidance tailored for female practitioners.

For female practitioners, steadfast virtue is the foundation. Those women who maintain their chastity are already fine candidates for attaining immortality and Buddhahood—why should they continue to circle in the mundane world? Here, it is especially emphasized that women who uphold purity should devote themselves even more diligently to cultivation.

The Buddha of Luminous Purity (referring to a state of spiritual attainment) mentions: The Queen Mother of the West (the highest-ranking female immortal in Daoism) particularly values women who are born with profound innate wisdom. They can perceive the truth that "form is emptiness, emptiness is form" (referring to seeing through the relationship between appearance and essence) and cultivate themselves into perfected female immortals (zhennü, accomplished female transcendents). Such women possess abundant primordial Qi (the original life-force energy) and do not need to repair deficiencies—as long as they receive the correct methods of cultivation, they can achieve success swiftly. This passage emphasizes that young women should begin their practice early.

The Buddha of Compassionate Benevolence and Discernment of Virtue (a name denoting a state of cultivation) points out: Do not use household duties as an excuse. Women inherently possess the righteous virtue of Kun (the receptive, feminine energy of the Earth)—they must not let the trivialities of domestic life delay their lifelong cultivation. True practice involves generating "being" from "non-being" (referring to condensing energy from emptiness). What forms in the lower Dantian (the lower abdomen) is merely a mortal embryo, while what forms in the middle Dantian (the heart center) is a divine embryo (the coalescence of the primordial spirit). This admonishes housewives to seize the opportunity for diligent practice.

The Ancient Mother of Myriad Transformations and Universal Salvation (a title of an ancient immortal) concludes: Among the female immortals of the Four Sacred Mountains, some attained transcendence through filial piety, others through upholding chastity, and still others through meditation and realization. Though their paths differed, all ultimately returned to the fundamental cultivation of mind and nature. As long as one's practice is thorough and virtue complete, one may ascend riding a jade lotus (symbolizing liberation from the cycle of rebirth). The refinement of mind and nature is the root of alchemical cultivation—this applies equally to men and women. This passage serves as the summation of the entire scripture on female alchemy.

(These annotations were provided by the Jade Maiden, a disciple of the White Lotus Perfected.)