《女丹合編》Vol. 23

This passage critiques two prevalent misconceptions and misguided practices in Daoist cultivation:

The first concerns the erroneous interpretation of "self and other" (bi wo). Some practitioners mistakenly equate "other" with young males (representing primordial qi) and "self" with beautiful women (symbolizing the spirit-shen). Authentic cultivation should employ one's own yang energy to transform one's own yin spirit, achieving unity of shen and qi. However, certain heterodox schools misinterpret this as seeking external women for sexual practices, even resorting to purchasing concubines or visiting prostitutes in the delusion of stealing vital essence through intercourse. Such behavior not only violates cosmic principles but also transgresses both human laws and underworld punishments, making genuine transcendence impossible. The author sarcastically remarks that if this method could achieve immortality, then the Penglai paradise would be populated entirely by libertines and wanton women.

The second fallacy involves the cultivation of the "sword of wisdom" (huijian). True practice begins with maintaining mental purity, forging this sword of enlightenment to sever the root of sexual desire. Yet some misguided schools treat sexual intercourse as "testing the sword," considering the absence of arousal as proof of the sword's sharpness and its presence as dullness. The author pointedly asks: When physiological reactions occur, can one truly remain completely thought-free? Only when such reactions arise spontaneously (in the state of primordial harmony) do they present legitimate opportunities for cultivation.

The text emphasizes that the moment lust arises, it dissipates spiritual energy. Practitioners should fear not the emergence of thoughts, but rather delayed awakening. Authentic cultivation lies in constant awareness and immediate severing of lustful thoughts—only thus can one truly eradicate desire's root. Those heterodox methods that mistake sexual activity for spiritual refinement completely misunderstand the true meaning of "sword-forging" practice.

When physiological reactions (erection) occur during cultivation, this represents the stirring of post-heaven desires that should be subdued and regulated. If one indulges in lustful activities instead of exercising control, it's like pouring oil on fire. If the Original Spirit (Xianshen, the innate true consciousness) fails to take command while the Cognitive Spirit (Shishen, post-heaven discursive thinking) dominates, the Original Essence (Yuanjing) will inevitably transform into turbid essence. Under such circumstances, preventing the leakage and dissipation of vital essence becomes impossible. This passage sternly criticizes those who mistakenly attempt "sword testing" (sexual cultivation techniques).

The correct approach is: When erection occurs, guide the energy to the coccyx (Weilü point) through the "wind-blowing" method (breath regulation technique). If it doesn't subside after several attempts, circulate the Microcosmic Orbit thirty-six times (Yang Fire phase), followed by twenty-four cycles of Yin Talisman retreat (Yin Talisman phase). May I ask which immortal master actually transmitted this method to practitioners in the world?

(Note: Using the wind-blowing method to disperse erection is the proper path. If it persists, there are indeed secret oral instructions. Those practicing Microcosmic Orbit techniques circulate energy from the coccyx through the spinal ridge (Jiaji), Jade Pillow (Yuzhen) to the Muddy Pellet (Niwan, crown of head) thirty-six times for Yang Fire advancement; then naturally descend from the Muddy Pellet through the Twelve-Storied Tower (throat) twenty-four times for Yin Talisman retreat. Thirty-six clockwise and twenty-four counterclockwise rotations complete the celestial cycle, after which concentrated sitting is called "bathing" or "intercalary replenishment." However, Microcosmic Orbit circulation should be flexible and natural. If one rigidly adheres to counting cycles with full attention on external techniques, how can the spirit be stabilized and the Inner Elixir (Neidan) condensed? It's merely wasted effort. This warns against trivial techniques.)

Some falsely claim that drawing "rolling wheel diagrams" (circle-drawing cultivation method) on the chest was transmitted by Ancestor Lü (Lü Dongbin), forcibly using this method to refine nature while ignorant that true nature belongs to the pre-heaven realm. The methods for calming the spirit transmitted by immortals and buddhas are wondrous in their Wuwei (non-action) naturalness.

(Note: The so-called rolling wheel diagram involves visualizing large circles shrinking to small circles to restrain the mind—this is mere technical trickery, hardly the true transmission of Ancestor Lü. True nature is supremely empty and numinous; both immortality and buddhahood depend on it. If drawing circles could restrain the mind, then couldn't circles restrain immortals and buddhas too? The principle is simple. The spirit-calming methods transmitted by immortals and buddhas are nature-refining methods, wondrous in their natural compliance without forced manipulation, spontaneously perfecting the mind's luminous clarity to accomplish the Great Dao. During inspections with ancient buddhas, I've encountered many heretical paths and record this to prevent misleading future students.)

This annotation was composed by Disciple Tanxian of Dingyi.

The first poem addresses the misguided practice of breathing exercises. Some people face east every morning, opening their mouths wide, bulging their eyes, and raising their shoulders, attempting to draw in pure Qi (vital energy) and expel turbid Qi through forceful inhalation, believing this will lead to immortality. Little do they realize this actually allows harmful Qi to invade their internal organs, eventually causing abdominal distension and chest congestion—some even die from bloating. Such delusional attempts at immortality, devoid of proper methods, are both laughable and pitiable.

The second poem criticizes the reckless pursuit of immortality through extreme fasting. Some, obsessed with becoming immortals, endure thirst without drinking and hunger without eating, reducing themselves to emaciated wraiths. The true way of nurturing life involves drinking when thirsty and eating when hungry. While accomplished Daoist practitioners may indeed sustain themselves on primordial Qi without food, this comes only after genuine cultivation. Yet some, ignorant of even basic cultivation methods, blindly starve themselves, persisting even unto death. If starvation alone led to immortality, wouldn’t all who died of hunger have ascended? Many intelligent minds are led astray by such heretical practices.

The third poem exposes the flawed "kindling fire and adding oil" method. Some practitioners inhale the pure Qi of heaven and earth through their noses, guiding it with intention to the Muddy Pellet Palace (upper Dantian) at the crown of the head, pausing at the Double Pass acupoint (the occipital region), then cycling it back up to the Muddy Pellet Palace, descending across the Upper Magpie Bridge (the palate), and swallowing it down the Twelve-Storied Tower (the trachea) to the middle Dantian (the chest). While this process itself isn’t inherently wrong, they recklessly toy with the "fire times" (adjusting intensity) and abruptly halt the flow, utterly ignorant of true cultivation. A lifetime of such haphazard practice leaves them ordinary mortals in old age, never grasping the essence of the Golden Elixir (Jindan) and the Great Dao.

The fourth poem mocks self-proclaimed masters who feign expertise. The most detestable are those blind "teachers" who pose as enlightened masters, nonsensically explaining profound concepts like the "Five Dragons Upholding the Sage" (an advanced meditative state) while boasting of secret techniques. In truth, they understand nothing of genuine cultivation, deceiving none but themselves.

This passage exposes the so-called "secret cultivation methods" of certain ancient heterodox practices, which were in fact harmful tricks.

The first heretical method involves forcibly retaining urine and feces during practice while stimulating the lower body through masturbation, claiming this could reverse the flow of turbid essence (Jing) to the crown of the head (the Muddy Pellet Palace, or Niwan Gong). Even more absurdly, practitioners would block the anus with wooden implements to prevent "elixir leakage," which amounts to pure self-mutilation. These so-called "secret methods" not only prove completely ineffective but also cause severe physical harm. Those who teach such heretical techniques do so solely for monetary gain at the expense of others' lives—practitioners suffer misfortunes in this life and face punishment in the underworld after death.

Zhang Xian (Disciple of Pure Essence) specifically warns: genuine cultivators must awaken immediately and stay far away from such sorceries.

The second heterodox method involves superstitious reliance on external alchemy (Waidan). Master Shui Zu (an accomplished adept) points out: the human body inherently possesses innate primordial Qi (the true elixir), yet some insist on seeking it externally. Some recklessly consume mineral-based elixirs and die of poisoning; others ingest filthy substances like placenta (Zi He Che); most despicably, some swallow sexual fluids after intercourse—behavior no different from beasts. If consuming sexual fluids could lead to immortality, wouldn't oxen, horses, pigs, and dogs all ascend to heaven? These misconceptions stem from misreading the true meaning of the term "ingestion" in alchemical texts (Danjing).

The Great Awakened Luminous Immortal (another realized master) emphasizes: when studying alchemical scriptures, one must comprehend their true meaning, and when choosing teachers, discern authenticity carefully.

The third heretical practice involves so-called "Qi circulation techniques." Some boast about inhaling Qi to circulate it through all joints, but this is pure self-deception. Authentic cultivation values naturalness—such forced manipulation of Qi and blood only leads to their chaotic reversal. The Great Awakened Compassionate True Unity, Buddha of All Beings (a master versed in both Buddhism and Daoism) observes: these heterodox methods are like burning an empty pot—they merely deplete vital essence (Jing) and energy (Qi) to no purpose.

This scripture discusses the female cultivation method of Neidan (internal alchemy) and common misconceptions in practice.

The cultivation method describes: True Qi begins at the Yongquan point (on the sole of the foot), ascends along the heel and back of the leg, passing through the Yangguan and Jiaji points (on the back), then moves to the shoulders and back of the hands. It then turns over to the palms, proceeds from the elbow crease to the back of the neck, traverses the Yuzhen point (at the base of the skull) to reach the Niwan Palace (crown point), then descends past the "Sparrow Bridge" (tongue touching the palate) and the "Twelve-Storied Tower" (trachea), finally returning to the Dantian (lower abdomen) to complete a full microcosmic orbit.

Methods for preventing essence leakage are then explained: During sleep, wrap the genitals with a long cloth strip tied around the neck to secure it, while lying on one's side to prevent Yang Qi dissipation. Another method involves winding cloth around the genitals and tying it from the front to the back of the neck, creating opposing tension between upper and lower ends.

The text introduces the "Eight Section Brocade" practice: Shaking the head and wagging the tail, massaging the abdomen 26 times, tapping teeth 36 times, swallowing saliva, swinging the body with hands on hips, making fists forcefully as if striking, turning the head left and right to view the heels, standing on tiptoes, performing the "Duke of Zhou's Ritual" (a ceremonial movement), standing on one leg, and stretching the legs. After completion, exhale deeply three times facing upward to expel turbid Qi. This routine is recommended after meals and whenever feeling drowsy.

Finally, it critiques erroneous cultivation methods: Some practitioners adopt extreme approaches resembling madness, which are truly laughable. Others employ alchemical deception, claiming to produce gold-transmuting elixirs to exploit the greedy—persuading victims to fund lavish alchemy chambers and purchase exquisite equipment, all constituting fraudulent schemes.

The essence of cultivation lies in refining one's heart-mind nature, accessible to all regardless of wealth or status. Every person possesses innate heart-mind and original nature—with proper methods, anyone can attain realization. Why chase after the superficial alchemy of creating gold and silver? Why obsess over ornate elixir chambers and extravagant tools? Those craving external luxuries should deeply contemplate these truths.

Regarding specific cultivation methods, several misguided practices warrant caution: The first involves alternately massaging the lower Dantian (three inches below the navel) eighty-one times with each hand. The second, called "Su Qin Carrying a Sword," contorts the body painfully using specially designed wooden boards, risking falls and injuries while potentially exposing practitioners to theft or even violation of women. The third method, "Embracing the Moon," warms the navel with hot water in copper bottles during cold weather. The fourth, "Sunbathing the Belly," requires lying supine on curved wooden planks. These impractical techniques often deceive the ignorant.

Particular vigilance is needed against the mistaken belief that the Golden Elixir can be formed one and a third inches below the navel (actually the bladder's location). Similarly, observing pubic hair or external genitals (reproductive organs) brings no cultivation benefit, as the true "cauldron and furnace" (key Neidan terminology for vital energy centers) don't reside there. Without authentic transmission, even slight deviations in locating energy points lead to grave errors.

In summary, the cultivation world harbors 3,600 heretical paths too numerous to catalog. Any method involving forced manipulation contrary to natural principles is fundamentally false. Authentic practice requires inward contemplation and heart-mind refinement—this alone constitutes the true path.

This scripture expounds the fundamental principles of cultivation. Authentic practice requires tranquility and wuwei (non-action, meaning following natural spontaneity without forced effort), maintaining one's original genuine state. This is the innate Dao (referring to the universe's most fundamental law) that leads to the attainment of immortality and enlightenment. Though cultivation methods vary widely, they ultimately converge on the single word "nature" (referring to one's innate essence); while practices may differ, their core always lies in refining the heart-mind. The highest form of cultivation is using the true self to cultivate the true self, achieving liberation of both body and spirit.

The text mentions "generating metal within the fire of longevity," referring to the process of nurturing true yang qi (metal represents yang energy) within the body through the "true fire" of the dantian (energy center). The path clearly distinguishes between heterodox and orthodox ways, with clear criteria for choosing either. Throughout this authentic scripture of immortality, the distinction between right and wrong paths is made abundantly clear—it depends solely on whether practitioners can discern wisely. Those who abandon heterodoxy and return to the orthodox path will undoubtedly attain the realm of "ascending in broad daylight" (referring to achieving immortal transcendence).

The final note attributes this commentary to the "Savior of Calamities Heavenly Worthy" (a revered Daoist deity), emphasizing that rejecting falsehood and returning to truth embodies the original intent of immortals and buddhas in delivering sentient beings. This constitutes the essential summary of the entire scripture.