女子之功，比男子便捷些，女子从养真至胎息，其功已得三分之二；不若男子之功，便有许多
作用，方能到得调神地步。所以女道丹书，从养真直至胎息，功毕便接录外行功修，俟其外行有余，方
可炼调神一段事体。
夫神何以调？因其前日运炼气血时，已将血化为气，气因血住，其气便化神了。到此时候，
若不陶冶性情，辅立外行，恐将来凝之不住，反失丹道，有误前功。故修行到此，必须使他照根据戒
规，严遵法度，将他心性磨炼成一块顽石相似。必须炼而复炼，磨而复磨，直至养道心花开发，本
体光明。到此时候，性已养纯，神已入定，内外贞白，表里玲珑。此诚所谓“万倾冰壶光射目，
一轮明月映深潭”，纤尘不染，体相皆空。行到此地，若运炼之时，自有一番清灵善化之机，
照映在腔子里。定久之际，浑然若死人一般，不动亦不言，不食亦不饥。此时必须用人扶养，不可
因其入定，便妄惊叫喊，若妄惊动，恐伤神体，必走入魔营，为害不浅也。
女修至此，当留心着意，毋致差失。当其入定之后，只见他气息不存，颜色不改，任其自聚
自散。或一二日，或五七日，或十余日，皆不可动，须当用人日夜护持。待等他鼻息微微，神光半露，
方可低声呼之。
倘彼出定之后，即凡饮食衣服，随心所适。以后必须着着防危，庶免丹元有失。此后功夫，直至养到出
神之后，方无危险。学人记之，慎之勿忽。
女子的修道功夫，比男子更为便捷。女子从“养真”到“胎息”，其功夫已完成了三分之二；不像男子的功夫，需要经过许多阶段的作用，才能达到“调神”的境界。因此，女性丹道书籍中，从“养真”直至“胎息”，功夫完成后便接着记录外行功的修炼，等到外行功有余力之后，才可以进行炼调神这一部分的事情。
那么，神为什么要调？因为在前日运炼气血时，已经将血化为气，气因血而停留，气便化为了神。到了这个时候，如果不陶冶性情，辅助建立外行功（日常道德修养），恐怕将来神凝集不住，反而失去丹道的根本，耽误了之前的功夫。所以修行到此境界，必须让她依据戒规，严格遵守法度，将她的性心理磨炼得像一块顽石一样坚定。必须反复锻炼，反复磨砺，直到养道心如花盛开，本体光明显现。到了这个时候，性已修养纯净，神已进入定境，内外贞洁洁白，表里通透玲珑。这确实可以说是“万顷冰壶光芒射目，一轮明月映照深潭”，纤尘不染，体相皆空。修行达到此地，在运炼之时，自有一番清灵善化的机趣，照映在心中。入定久了的时候，浑然如同死人一般，不动也不说话，不吃也不觉得饥饿。此时必须有人扶养照顾，不可因为她进入定境，就妄自惊叫呼喊，如果妄自惊动，恐怕损伤神体，必定走入魔障，为害不浅啊。
女修修行到此境界，应当留心着意，不要导致差错失误。当她进入定境之后，只见她气息似乎不存在，脸色没有改变，任凭其自然聚散。或者一两天，或者五七天，或者十几天，都不可惊动，必须让人日夜守护。等到她鼻息微微，神光半露，才可以低声呼唤她。
倘若她出定之后，立即像凡人一样饮食衣服，随心适意。以后必须步步防备危险，以免丹元有失。此后的功夫，直到修养到出神之后，才没有危险。学道之人要记住，谨慎对待，切勿忽视。
The cultivation practice for women is more convenient and expedient than that for men. For women, from "Nourishing the True" (Yang Zhen) to "Fetal Breathing" (Tai Xi), two-thirds of the cultivation has already been achieved; unlike men's practice, which requires many stages of transformation before reaching the level of "Regulating the Spirit" (Tiao Shen). Therefore, in female-specific Daoist alchemy texts, after the completion of practices from "Nourishing the True" up to "Fetal Breathing," the records continue with external conduct cultivation (Wai Xing Gong). Only when there is surplus capacity in external conduct can one proceed to the matter of refining and regulating the spirit.
Why must the spirit be regulated? Because during the previous operation of circulating and refining Qi and Blood, the blood had already been transformed into Qi, and since Qi resides due to Blood, the Qi transforms into Spirit (Shen). At this stage, if one does not temper one's character and establish external conduct (moral and behavioral discipline), it is feared that the condensed Spirit will not remain stable, thereby losing the essence of Daoist alchemy and wasting prior efforts. Thus, upon reaching this stage of cultivation, one must adhere strictly to precepts and rules, refining one's nature and mind until they become as firm as a stubborn stone. One must refine repeatedly and polish repeatedly, until the Dao-heart blooms like a flower and the original substance shines brightly. At this point, the nature is purely nourished, the Spirit enters Samadhi (Ding), internal and external are pure and white, and inside and outside are transparent and exquisite. This is truly what is meant by: "A vast ice pot reflects light in the eyes, a bright moon mirrors in the deep pool," free from even a speck of dust, where form and appearance are empty. Upon reaching this state, during the operation of refinement, there naturally arises a mechanism of clarity, spiritual agility, and subtle transformation, illuminating the cavity of the heart. During prolonged stillness, one appears浑然 (hunran - completely integrated/unconscious) like a dead person, neither moving nor speaking, neither eating nor feeling hunger. At this time, one must be supported and cared for by others; one must not rashly shout or startle her because she has entered Samadhi. If startled rashly, it may damage the Spirit body, leading inevitably into demonic realms, causing significant harm.
Female cultivators at this stage must pay close attention and avoid errors. After entering Samadhi, one observes that her breath seems non-existent and her complexion unchanged, allowing it to gather and disperse naturally. Whether for one or two days, five or seven days, or over ten days, she must not be disturbed; day and night guardianship by others is required. Only when her nasal breath becomes faint and the light of the Spirit half-reveals itself, should one call her softly.
If, after exiting Samadhi, she immediately resumes ordinary diet and clothing according to her preferences, thereafter one must vigilantly guard against dangers at every step to prevent loss of the Dan Yuan (Elixir Origin). The subsequent practice continues until the cultivation reaches the stage of "Spirit Exiting the Body" (Chu Shen), after which there is no danger. Students of the Dao must remember this, exercise caution, and never neglect it.