有天地即有男女，男子成仙者多，女子成仙者少，何也？盖男子可以游方访道，女子难以出门求师；
男丹经汗牛充栋，女丹经零星散漫，无有专书；男能识字解义者十有七八，女能识字解义者百难一二。
设使女丹有专书，女皆识字义，并许其方便出游寻师访道，则女子之成仙者，未必不如男子之多也。
然女于修行，其弊亦甚，试略言之∶有谤修行之人者；有鄙修行之事者；有厌闻修行之说者；有阻人修
行之路者；有不知修行之美者；有知美而尘缘难割者；有割尘缘，入空门，徒享清福，而不勇往前进者；
有幼无根据，老无靠，事繁账逼，赖佛逃生，苟求衣食者；有卤莽颟顸，不循阶级者；有笼统乾坤，不知与男丹
有别者；有知男丹经，而不知有女丹经者；有皈依佛门，念佛修性，而不知点女丹诀窍以修命者；有皈依玄
门，以男子脐下一寸三分中之气穴，误指为女玄关者；有归入善堂，只知吃斋敬神，念经拜佛，放生
行善，邀福免祸，而不知女子修行以斩赤龙为急务
者；有不悔过忏罪，消冤解孽，禳灾降魔，立功立德，穷理尽性，辄即下手修命者；有人虽善良，而习染
太深，自高自恃，不求明师口诀，妄斩赤龙者；有执着玄关，积气成疾，反以致死者；有斩赤龙后，不知男
丹火候工夫次序者；有偶经魔考，如刀兵，水火、瘟疫、官非、口舌、谣言及护法师友或病、或死、或哄、
或散，因退道心，半途而废者；有得一知半解，即自夸大，以为道在是者；有伦常人，事应了未了，碍难
清修者；有游思杂念，利欲熏心，天人交战，虽修未修者；有愿守贞修行，而为娘家眷属阻扰者；有愿守节
修行，而不见容于婆家眷属者；有羡慕仙佛，而不急早回头，推到来年者；有欲浓积养道之资，然后修行者；
有贪得无厌，满腔嗔毒，痴情太甚，不绝房事，爱网交加，不舍儿女，妄求仙缘者；有气字未化，忧成包块，
光想成仙者；有身不庄严，心不清净，口吐是非，甘为妄人。而望天仙接引者；有养杀牲命，而借口于放下
屠刀，立地成佛者；有不忌荤酒，而借口于酒肉穿肠道在心，又云酒肉穿肠过，佛在当中坐者；有口虽斋，
而心如野狼虎，视翁姑妯娌如仇敌者；有误入旁门，不知正道者，有误信三姑六婆、降仙、扛神、走阴，观花、
观水之说，颠疯失性，或诱入淫室者；有暗引良女，作人炉鼎，己作黄婆，因而自败名节者；有良女为御女
家所惑，甘
作炉鼎，以求成仙，继而败名节者；有朝山入庙，乱投僧道或善门男师，种下情根者；有尼姑，道姑及善门
师，领天恩充顶航，以符章、咒印、神水、神剑、神打、步斗、烧丹、服饵之术，周流四方，开示女流，借
道敛财者；有得口诀，不图自利，即欲利人者；有得口诀传匪人，泄天机自遭遗责者；有得人不传，断绝道种
者；有错听奸僧野道南宫黄白之言，多置丹房、器皿、鼎炉、琴剑，炼服三元大丹，飞身帝阙，到头无成，
伤心破产者；有乱采日精月华，吞云吐雾，呼吸空气，或服草木金石，或搬运肢体丹田，致成重病，不
可救药者；有谓身属破体，隘漏难修，自甘暴弃者。
凡诸流弊，皆难证果。若欲证果，必明丹经，以书证身，以身证书。以书中所有之理，身中所现之象，质
诸师，叩诸友，以分正邪，以决从违，庶不为盲师邪友所惑，中诸流弊。若已中诸弊者，急早改悔。未中诸弊
者，尤宜提防。吾以一言决之曰∶“身外无道”，再揭其要曰∶“道在自心”。而乾坤丹源初分继合之理，
尤不可不为女流明辨之。厥纲有三∶一曰秉性，二曰形体，三曰功法。
如男属阳，阳则清。女属阴，阴则浊。男性刚，女性柔。男情急，女情缓。男念杂，女念纯。男主动，动
则气易泄。女主静，静则气易敛。
男为离如日，一年一周天。女为坎如月，一月一周天。男气难伏，女气易伏。此秉气之不同也。男
喉有结，女喉无结。男乳无汁、小，女乳有汁、大。男基凸，女基凹。男曰精室，女曰子宫。男命在气穴中，
女命在乳房中。男以腰为肾，女以血为肾。男为精，其色白，名白虎。女为血，其色赤，名赤龙。男精阳
中有阴。女血阴中有阳。男精之气充足，女血之气些微。此形体之不同也。
男先炼本元，后炼形质。女先炼形质，后炼本元。男阳从下泄，女阳从上升。男修成，不漏精，谓之“
降白虎”。女修成，不漏经，谓之“斩赤龙”。男精逆行而成仙，女血直腾归心窍。男七莲难放易收，女七
莲易放易收。男修曰太阳炼气，女修曰太阴炼形。男曰胎，女曰息，男白虎降，则茎缩如童体。女赤龙斩，
则乳缩如男体。男出神迟，成道亦迟。女出神速，成道亦速。男可自异，女必待度。男必面壁，女少还虚。
男成为真人，女成为元君。此功法之不同也。
若性命之理则无不同。吾告女流，必先于不同处求其同，又于同处求其不同。凡不同者，皆在赤龙未斩
之先。凡同者，皆在赤龙已斩之后，此万古不易之定论也。所以女丹经中，每言女子斩赤龙后，炼药还丹、火
候节次，宜参看男丹经，如伍守阳《天仙正理》、《仙佛合
宗》、柳华阳《金仙证论》、《慧命经》等书，尤为切要。女子果能明其理，用其法，行其功，层次不乱，
度数不差，又何致瞎炼盲修，自罹奇疾。然吾始亦不知女修有此利弊也。
吾父兄俱好佛老。曾忆先君尝语家慈曰∶“女修一事，少女行之可以化气；老妇行之，可以却病；孀妇
行之而守节之心更见坚固。若成仙成佛，又在女流功德之大小，功夫之浅深，不可同年而语也。”此家慈所以
乐此，几三十年不倦也。厥后，吾嫂、吾侄女、吾外家、吾女、吾族亲，诸姑伯姊，相继乐此者，甚不乏人。
言戒言定，亦有进境，而叩其命功则茫然。家慈忧之，命吾放下体心，凡遇三教修行人，即觅女丹经、询女
诀窍。参访数年，均未如愿。嗣由雪岑上人得《摩尼烛坤集》一部，约七十余种。大抵言性则详，言命则隐，
非钝根人所能梦见也。吾惧无以报家慈之命，中心如焚。庚子年僻处峨山，因不舍昼夜，旁收道典，凡有言女
丹者，辄摘抄之，汇集成帙，有十余种，颜曰《女丹合编》。质诸家慈，甚喜。命珍藏之，以为吾家女
修秘本。
癸卯冬，赴成都二仙庵，校勘《道藏》，见阎、彭二公所刻《坤缘觉路》，仅《坤元》、《坤宁》二经
与吾家抄存秘本同。夫坤维不乏道器，女丹少刻专书。阎、彭二公真先得我心也。知己难逢，故呈《女丹
合编》，敬求
参订。阎、彭二公果称善，怂恿付梓。以公同好，吾不敢吝，然一隅之见，愧何如之。惟愿另有善本者，转
示鄙人，以满家慈之愿；抛砖得玉，尤幸甚也！
再嘱女流，凡有奉此编者，务须绝七情，除六欲，扫三心，飞四相，万缘放下，五蕴皆空，百折不回，
遇魔不退。炼血化气，炼气化神，炼神还虚，炼虚还无。果证金仙，亿劫不坏，上朝王母，下度众生。吾
想蟠桃会上，当不让男仙独出其右。女流勉之，予日望之！
牧语 ，用通俗眼，识者鉴谅，幸勿哂焉。
时光绪乙巳秋，井研贺龙骧序。
只要有天地，就有男性和女性。男子中成仙的很多，女子中成仙的很少，为什么呢？大概是因为男子可以游历四方寻访道法，而女子难以出门拜师求道；
关于男丹（男性内丹修炼）的经典著作多如牛毛，而关于女丹（女性内丹修炼）的经典却零星散漫，没有专门的书籍；男子中能识字并理解经义的大约有十分之七八，女子中能识字并理解经义的百人中难有一二人。
假如女丹有专门的书籍，女子都识字懂义，并且允许她们方便地出游寻师访道，那么女子中成仙的人数，未必不如男子那么多。
然而女子在修行方面，弊端也很多，试略作说明：有的诽谤修行的人；有的鄙视修行的事；有的厌恶听闻修行的说法；有的阻碍他人修行的道路；有的不知道修行的美妙之处；有的知道其美妙但尘世情缘难以割舍；有的割舍了尘缘，进入空门，只享受清福，而不勇敢地向前精进；有的幼年无根基，年老无依靠，事务繁杂、债务逼迫，借佛门逃生，苟且求得衣食；有的鲁莽糊涂，不遵循修炼的阶级步骤；有的笼统不分乾坤（男女），不知道女丹与男丹的区别；有的只知道男丹经典，而不知道有女丹经典；有的皈依佛门，念佛修性，却不知道用点女丹诀窍来修命；有的皈依玄门（道教），将男子脐下一寸三分处的气穴，错误地指为女子的玄关；有的归入善堂，只知道吃斋敬神、念经拜佛、放生行善，以邀取福报免除灾祸，而不知道女子修行以斩断赤龙（月经停止）为当务之急；有的不悔过忏罪、消除冤孽、禳解灾难、降伏魔障、立功立德、穷尽物理尽性至命，就急于下手修命；有的人虽然善良，但习气染污太深，自高自大，不求明师的口诀，妄图斩断赤龙；有的执着于玄关，积气成疾，反而导致死亡；有的在斩断赤龙后，不知道男丹火候功夫的次序；有的偶然经过魔考，如刀兵、水火、瘟疫、官司、口舌是非、谣言以及护法师友或病、或死、或争吵、或离散，因而退失道心，半途而废；有的得一知半解，就自我夸大，认为道就在这里；有的像常人一样，事情该了结而未了结，碍于难以清静修行；有的杂念纷飞，利欲熏心，天人交战，虽然修行却如同未修；有的愿守贞修行，却被娘家眷属阻挠；有的愿守节修行，却不被婆家眷属容纳；有的羡慕仙佛，却不急早回头，推托到明年再说；有的想积蓄充足的养道资财，然后才修行；有的贪得无厌，满腔嗔恨毒气，痴情太重，不断绝房事，爱网交织，不舍儿女，妄求仙缘；有的“气”字未化解，忧思结成包块，光想着成仙；有的身体不庄严，内心不清净，口吐是非，甘愿做狂妄之人，却希望天仙接引；有的饲养杀害牲灵，却借口放下屠刀立地成佛；有的不忌荤酒，却借口说“酒肉穿肠过，佛在心中坐”，又说“酒肉穿肠过，佛在当中坐”；有的口中虽吃斋，但心如野狼虎豹，视公婆妯娌为仇敌；有的误入旁门左道，不知道正道；有的误信三姑六婆、降仙、扛神、走阴、观花、观水等说法，导致疯癫失性，或被诱入淫室；有的暗中引诱良家女子，作为他人的炉鼎，自己充当黄婆（媒人/中介），因而败坏自己的名节；有的良家女子被御女术者迷惑，甘愿作炉鼎以求成仙，继而败坏名节；有的朝山进庙，乱投僧道或善门男师，种下情根；有的尼姑、道姑及善门师父，领受天恩充任顶航（代行者），以符章、咒印、神水、神剑、神打、步斗、烧丹、服饵之术，周流四方，开示女性，借修道敛财；有的得到口诀，不图自利，就想利人；有的得到口诀却传给匪人，泄露天机而遭受谴责；有的得到人不传授，断绝道种；有的错听奸僧野道关于南宫黄白之术（炼丹术）的话，多置丹房、器皿、鼎炉、琴剑，炼服三元大丹，妄想飞身帝阙，到头一无所成，伤心破产；有的乱采日精月华，吞云吐雾，呼吸空气，或服用草木金石，或搬运肢体丹田，导致重病，不可救药；有的认为身体属于破体，隘漏难修，自甘暴弃。
凡这些流弊，都难以证得果位。若想证得果位，必须明白丹经道理，以书本验证身体，以身体验证书本。用书中所有的道理，结合身体中所呈现的景象，向老师请教，向朋友询问，以分辨正邪，决定从违，这样才不会被盲师邪友所迷惑，陷入各种流弊。如果已经中了各种弊端，应及早悔改。未中各种弊端的人，尤其应当提防。我用一句话来决断说：“身外无道”，再揭示其要点说：“道在自心”。而乾坤（男女）丹源初分继合的道理，尤其不能不为女性辨明。其纲领有三条：一是秉性，二是形体，三是功法。
比如男子属阳，阳则清。女子属阴，阴则浊。男子性格刚强，女子性格柔和。男子情感急切，女子情感舒缓。男子念头杂乱，女子念头纯粹。男子主主动，动则气易泄。女子主安静，静则气易收敛。
男子像离卦如太阳，一年一周天。女子像坎卦如月亮，一月一周天。男子之气难伏，女子之气易伏。这是禀气不同。男子喉头有结（喉结），女子喉头无结。男子乳房无乳汁、小，女子乳房有乳汁、大。男子基部凸出，女子基部凹陷。男子称为精室，女子称为子宫。男子的命在气穴中，女子的命在乳房中。男子以腰为肾，女子以血为肾。男子为精，其色白，名为白虎。女子为血，其色赤，名为赤龙。男子之精阳中有阴。女子之血阴中有阳。男子精气充足，女子血气微弱。这是形体不同。
男子先炼本元，后炼形质。女子先炼形质，后炼本元。男子阳气从下泄，女子阳气从上升。男子修成，不漏精，称为“降白虎”。女子修成，不漏经，称为“斩赤龙”。男子精逆行而成仙，女子血直腾归心窍。男子七莲难放易收，女子七莲易放易收。男子修炼称为太阳炼气，女子修炼称为太阴炼形。男子称为胎，女子称为息，男子白虎降，则阴茎收缩如童体。女子赤龙斩，则乳房收缩如男体。男子出神迟，成道也迟。女子出神速，成道也速。男子可自我超异，女子必待度化。男子必面壁，女子少还虚。男子成为真人，女子成为元君。这是功法不同。
若论性命之理则没有不同。我告诉女性，必须在不同处求其同，又在同处求其不同。凡是不同的，都在赤龙未斩之前。凡是相同的，都在赤龙已斩之后，这是万古不易的定论。所以女丹经中，每每言及女子斩赤龙后，炼药还丹、火候节次，宜参看男丹经，如伍守阳《天仙正理》、《仙佛合宗》，柳华阳《金仙证论》、《慧命经》等书，尤为切要。女子若能明其理，用其法，行其功，层次不乱，度数不差，又何至于瞎炼盲修，自罹奇疾。然而我起初也不知道女修有此利弊。
我的父兄都喜好佛老之道。曾记得先父曾对我母亲说：“女修一事，少女行之可以化气；老妇行之，可以却病；寡妇行之而守节之心更见坚固。若成仙成佛，又在女性功德之大小，功夫之浅深，不可同年而语也。”这是我母亲之所以乐于此道，几乎三十年不倦的原因。此后，我的嫂子、侄女、外家亲属、女儿、族亲，各位姑伯姊，相继乐于此道的，甚不乏人。言戒言定，也有进境，但问及命功则茫然无知。我母亲为此担忧，命令我放下体己心思，凡遇三教修行人，即寻觅女丹经、询问女诀窍。参访数年，均未如愿。后来由雪岑上人得到《摩尼烛坤集》一部，约七十余种。大体上言性则详细，言命则隐晦，非钝根之人所能梦见。我害怕无法报答母亲的命令，心中如火焚烧。庚子年僻居峨眉山，因不舍昼夜，广泛收集道典，凡有言女丹者，辄摘抄之，汇集成帙，有十余种，命名为《女丹合编》。呈给母亲看，非常高兴。命令珍藏它，作为我家女修的秘本。
癸卯冬，赴成都二仙庵，校勘《道藏》，见到阎、彭二公所刻《坤缘觉路》，仅有《坤元》、《坤宁》二经与我家的抄存秘本相同。看来西南方不乏道器，女丹少刻专书。阎、彭二公真是先得我心啊。知己难逢，故呈上《女丹合编》，恭敬请求参订。阎、彭二公果然称赞好，怂恿付梓出版。为了公众的共同爱好，我不敢吝啬，然而一隅之见，惭愧至极。只希望另有善本者，转示鄙人，以满足母亲的愿望；抛砖得玉，更是万幸！
再嘱咐女性，凡有奉持此编者，务必绝七情，除六欲，扫三心，飞四相，万缘放下，五蕴皆空，百折不回，遇魔不退。炼血化气，炼气化神，炼神还虚，炼虚还无。果真证得金仙，亿劫不坏，上朝王母，下度众生。我想蟠桃会上，应当不让男仙独出其右。女性们努力吧，我日日盼望！
牧语，用通俗眼光，识者鉴谅，幸勿哂焉。
时光绪乙巳秋，井研贺龙骧序。
Where there are heaven and earth, there are men and women. There are many men who become immortals, but few women who do so. Why? It is generally because men can travel to seek the Dao, whereas it is difficult for women to leave home to find a master;
There are countless scriptures on male Dan (internal alchemy for men), while those on female Dan (internal alchemy for women) are scattered and sporadic, lacking dedicated books; ten out of seven or eight men can read and understand the meanings, while one in a hundred women can.
If there were dedicated books on female Dan, if all women could read and understand them, and if they were permitted to travel conveniently to seek masters and the Dao, then the number of women becoming immortals would not necessarily be less than that of men.
However, there are also many drawbacks in women's cultivation. Let me briefly discuss them: Some slander those who cultivate; some despise the practice of cultivation; some loathe hearing about cultivation; some obstruct others' paths to cultivation; some are unaware of the beauty of cultivation; some know its beauty but find worldly ties hard to sever; some have severed worldly ties and entered Buddhist monasteries, merely enjoying a quiet life without bravely advancing forward; some lack foundation in youth and support in old age, burdened by complex affairs and debts, using Buddhism as an escape to barely secure food and clothing; some are reckless and muddled, failing to follow the stages of cultivation; some lump together Qian and Kun (male and female principles), unaware of the distinction between male and female Dan; some only know male Dan scriptures but are ignorant of female Dan scriptures; some take refuge in Buddhism, chanting Buddha's name to cultivate nature (Xing), yet fail to use specific female Dan secrets to cultivate life (Ming); some take refuge in Taoism, mistakenly identifying the Qi gate located one inch and three fen below the navel—a point for men—as the female mysterious pass (Xuan Guan); some join benevolent halls, knowing only to eat vegetarian food, worship deities, chant sutras, bow to Buddha, release lives, and perform good deeds to invite blessings and avoid disasters, unaware that for women, cutting the Red Dragon (stopping menstruation) is the urgent priority; some do not repent, absolve grievances, resolve karmic debts, ward off disasters, subdue demons, establish merit and virtue, exhaust principles and perfect nature, before rashly beginning to cultivate life; some, though kind-hearted, are too deeply tainted by habits, arrogant and self-reliant, seeking no secret instructions from enlightened masters, and recklessly attempting to cut the Red Dragon; some cling to the mysterious pass, accumulating Qi until illness arises, leading to death; after cutting the Red Dragon, some are unaware of the sequence and timing of male Dan practices; some encounter demonic trials—such as warfare, fire and water, plague, lawsuits, verbal disputes, rumors—and when their protective masters or friends fall ill, die, argue, or scatter, they lose their resolve and abandon the path halfway; some gain half-knowledge and boast, believing the Dao lies therein; some, like ordinary people, have unfinished business making pure cultivation difficult; some are distracted by wandering thoughts, blinded by profit and desire, engaged in a battle between human and heavenly natures, cultivating yet effectively not cultivating; some wish to remain chaste and cultivate but are hindered by natal family members; some wish to remain widowed and cultivate but are rejected by their husband's family; some admire immortals and Buddhas but delay turning back, pushing it to next year; some wish to accumulate sufficient resources for nourishing the Dao before cultivating; some are insatiable, filled with anger and poison, overly attached, continuing sexual relations, entangled in love nets, unwilling to part with children, yet vainly seeking immortal destiny; some fail to transform "Qi," developing lumps from worry, yet only fantasize about becoming immortals; some lack dignified demeanor and pure hearts, speaking ill of others, content to be fools, yet hoping for celestial guidance; some raise and kill animals, using the excuse of "putting down the butcher's knife to become a Buddha instantly"; some consume meat and alcohol, citing "Meat and wine pass through the intestines, but the Buddha sits in the heart"; some fast verbally but harbor hearts like wild wolves and tigers, viewing parents-in-law and sisters-in-law as enemies; some mistakenly enter heterodox paths, unaware of the orthodox way; some trust blindly in matchmakers, fortune tellers, spirit mediums, and claims of observing flowers or water, leading to madness or seduction into lewdness; some secretly lure virtuous women to serve as cauldrons for others, acting as intermediaries themselves, thereby ruining their own reputations; some virtuous women, bewitched by sexual alchemists, willingly serve as cauldrons seeking immortality, only to ruin their reputations later; some visit mountains and temples, randomly attaching to monks, Taoists, or male teachers in benevolent groups, planting roots of passion; some nuns, Taoist priests, and teachers in benevolent groups exploit heavenly grace to act as proxies, traveling widely with talismans, spells, sacred waters, swords, spiritual strikes, foot formations, elixir burning, and ingestion techniques to instruct women and amass wealth under the guise of Dao; some receive secret instructions but neither seek self-benefit nor benefit others; some transmit secrets to unworthy persons, leaking heavenly mysteries and facing condemnation; some withhold transmission, cutting off the lineage of the Dao; some mishear evil monks and rogue Taoists regarding alchemical arts, setting up numerous alchemical rooms, vessels, cauldrons, and instruments, refining and ingesting the Great Elixir of Three Origins, hoping to ascend to the imperial court, only to end up with nothing and bankrupt; some indiscriminately absorb solar and lunar essences, swallow clouds and exhale mist, breathe air, ingest herbs and minerals, or manipulate limbs and Dantians, resulting in severe, incurable illnesses; some believe their bodies are broken and leaky, making cultivation impossible, and thus give up hope.
All these deviations make attaining fruition difficult. To attain fruition, one must understand Dan scriptures, verifying the body with texts and texts with the body. Using the principles in books and the phenomena experienced in the body, consult masters and friends to distinguish orthodoxy from heterodoxy and decide what to follow, thus avoiding confusion by blind masters and evil friends and falling into these pitfalls. If already afflicted, repent immediately. If not yet afflicted, be especially vigilant. I summarize it in one phrase: "The Dao is outside the body." Its essence is revealed as: "The Dao is within the self-heart." The principle of the initial separation and subsequent union of Qian and Kun sources must be clearly distinguished for women. There are three main aspects: First, temperament; second, physical form; third, methods.
Men belong to Yang, which is clear. Women belong to Yin, which is turbid. Men are rigid, women are soft. Men's emotions are urgent, women's are slow. Men's thoughts are mixed, women's are pure. Men are active; activity causes Qi to leak easily. Women are passive; stillness causes Qi to gather easily.
Men correspond to Li (Fire) like the sun, completing a cycle in a year. Women correspond to Kan (Water) like the moon, completing a cycle in a month. Men's Qi is hard to subdue, women's Qi is easy to subdue. This is the difference in inherited Qi. Men have a throat knot; women do not. Men's breasts produce no milk and are small; women's breasts produce milk and are large. Men's pelvic base protrudes; women's is concave. Men have a "chamber of essence"; women have a "uterus." Men's life force resides in the Qi gate; women's in the breasts. Men regard the waist as the Kidney; women regard blood as the Kidney. Men possess Essence, white in color, named White Tiger. Women possess Blood, red in color, named Red Dragon. Male essence contains Yin within Yang. Female blood contains Yang within Yin. Male essence Qi is abundant; female blood Qi is slight. This is the difference in physical form.
Men first refine the primal origin, then refine physical substance. Women first refine physical substance, then refine the primal origin. Men's Yang energy leaks downward; women's Yang energy rises upward. When men achieve perfection, they do not leak essence, called "Subduing the White Tiger." When women achieve perfection, they do not bleed menstrually, called "Cutting the Red Dragon." Men's essence reverses to become immortal; women's blood ascends directly to the Heart cavity. Men's seven lotuses are hard to open but easy to close; women's are easy to open and close. Men's cultivation is called Solar Qi Refinement; women's is Lunar Form Refinement. Men refer to the fetus state; women to breath regulation. When the White Tiger is subdued in men, the penis shrinks to the size of a child's. When the Red Dragon is cut in women, the breasts shrink to resemble men's. Men's spirit emergence is late, and thus attainment is late. Women's spirit emergence is swift, and thus attainment is swift. Men can transcend independently; women require deliverance. Men must face walls in meditation; women rarely return to emptiness. Men become True Persons; women become Yuan Jun (Primordial Ladies). This is the difference in methods.
Regarding the principles of Nature (Xing) and Life (Ming), there is no difference. I advise women to seek sameness in differences, and differences in sameness. All differences exist before the Red Dragon is cut. All similarities exist after the Red Dragon is cut. This is an unchanging truth through the ages. Therefore, female Dan scriptures often state that after cutting the Red Dragon, the refinement of medicine, returning the Elixir, and the timing of fire should be referenced from male Dan scriptures, such as Wu Shouyang's *Tianxian Zhengli* and *Xianfo Hezong*, and Liu Huayang's *Jinxian Zhenglun* and *Huiming Jing*, which are particularly crucial. If women can understand the principles, apply the methods, and practice the skills without disorder or error, how could they engage in blind cultivation and suffer strange diseases? However, I initially did not know of these pros and cons in female cultivation.
My father and brothers both favored Buddhism and Taoism. I recall my late father once telling my mother: "For women, practicing this in youth transforms Qi; in old age, it cures illness; for widows, it strengthens the resolve to remain chaste. As for becoming immortal or Buddha, it depends on the magnitude of merit and depth of effort, which cannot be compared across different stages." This is why my mother enjoyed this practice tirelessly for nearly thirty years. Later, my sister-in-law, niece, maternal relatives, daughter, clan relatives, and various aunts and elder sisters followed suit, quite numerous. While they made progress in precepts and concentration, they were clueless about Life cultivation. My mother worried and ordered me to set aside personal concerns and seek female Dan scriptures and secrets whenever I encountered cultivators of the Three Teachings. After years of inquiry without success, I eventually obtained a copy of *Moni Zhukun Ji* from Master Xuecen, containing over seventy works. Generally, they detailed Nature but obscured Life, beyond the comprehension of dull-rooted individuals. Fearing I could not fulfill my mother's command, my heart burned with anxiety. In the Gengzi year, secluded in Mount Emei, I collected Daoist classics day and night, excerpting any mention of female Dan, compiling over ten works into a volume titled *Nüdan Hebian*. Presented to my mother, she was delighted and ordered it treasured as our family's secret manual for female cultivation.
In the winter of the Guimao year, I went to Chengdu's Erxian An to collate the *Daozang*. I saw that Yan and Peng's printed *Kunyuan Juelu* contained only *Kunyuan* and *Kunning*, matching our family's secret manuscript. Indeed, the southwest abounds with Daoist vessels, yet dedicated female Dan books are rare. Yan and Peng truly understood my heart. Since confidants are hard to find, I present *Nüdan Hebian* for your review. Yan and Peng praised it and urged publication. For the sake of shared interest, I dare not withhold it, though my view is limited and I feel ashamed. I only hope other superior editions will be shown to me to satisfy my mother's wish; obtaining jade from throwing bricks would be doubly fortunate!
I further exhort women: Whoever holds this compilation must sever the Seven Emotions, eliminate the Six Desires, sweep away the Three Minds, fly past the Four Appearances, let go of all conditions, empty the Five Aggregates, remain unyielding despite setbacks, and not retreat when encountering demons. Refine blood into Qi, Qi into Spirit, Spirit into Emptiness, Emptiness into Non-being. Upon attaining the Golden Immortal, imperishable for eons, you will attend the Queen Mother above and save sentient beings below. I believe at the Peach Banquet, you will not lag behind male immortals. Women, strive for it! I await your success daily!
These plain words are offered with a common perspective; may those who understand forgive me, and please do not mock.
Autumn of Yisi, Guangxu Era, Preface by He Longxiang of Jingyan.