《乾元子三始论》

Taiyi (the Great Change)

Heaven and Earth begin in Taiyi. Taiyi has neither form nor image and cannot be seen. The myriad things sprout from the Qi (vital energy) of Earth, and so it is said that “Yang lies below.” At this stage forms have not yet been clearly distinguished, and the dark and yellow Qi of Heaven and Earth are mingled together. It is therefore called “the De (Virtue/Power) of the dragon lying hidden,” meaning that the power to generate the myriad things remains concealed.

Qi arises from below. Stirring beneath the Earth, it answers to Heaven above, and thus what has form is born out of the formless. Of the Jing (essence) and Qi of Heaven and Earth, the portion that comes from Heaven is set in motion and returns to Qian, which represents Heaven and Yang: the Qi of Heaven rises and turns into cloud-vapor. The portion that comes from Earth is set in motion and returns to Kun, which represents Earth and Yin: the Qi of Earth descends and turns into mist and dew. One who can hold fast to this generative Qi will see his undertakings flourish and prosper.

Taichu (the Great Beginning)

Taichu is the time when Qi first appears. Qi is born from Kan—one of the Bagua (Eight Trigrams), symbolizing water and the Yang within Yin—and changes into “One.” “One” is the beginning of Yang Qi and also the primordial Qi of Heaven and Earth. It circulates throughout the Nine Provinces and at last returns to Qian. Qian means firmness and vigor.

Qi begins in Kan and forms the sign of “One,” which is why it is said that “the Initial Nine line is born.” Primordial Qi moistens the myriad things and aids all living beings. Its working is inexhaustible: when it comes to an end, it begins again. It is therefore called enduring life.

Taishi (the Great Origin)

Taishi is the time when form begins to take shape. It is also called an “implement,” that is, a thing possessed of form. Qi changes from “One” into “Seven.” “Seven” corresponds to the Fire position of the south. Yin-Yang blend and harmonize, and the myriad things therefore grow and multiply.

Changing toward the left, Qi becomes Li—one of the Bagua, symbolizing fire and the sun—and corresponds to the sun; changing toward the right, it becomes Kan and corresponds to the moon. The sun symbolizes Heaven and moves to the left; the moon symbolizes Earth and moves to the right. The two Qi of the sun and moon regulate one another and join to generate Taisu (the Great Plainness), the state in which form first begins to coalesce. This displays the sign of “Two,” and so it is said that “the Nine in the Second Place is born.”

From this one arrives at Taiji (the Supreme Ultimate). Taiji divides into the Two Modes, Yin and Yang, which then generate the Bagua. The Bagua are emblems formed by taking Heaven, Earth, and the myriad things as their model. Of all models and images, none is more important than Heaven and Earth; of all sights between Heaven and Earth, none is more conspicuous than the sun and moon. When the sun and moon have moved for a long time, interconnection and transformation arise. How could this Dao (the Way) of transformation ever be exhausted?

Taisu (the Great Plainness)

Taisu (Great Simplicity) is the primordial Qi (vital energy) present when form and substance first come into being. Once form and substance are already in place, this is called the “Great Image” (Daxiang); yet the myriad things have not yet separated from one another, and so it is called Hundun (chaos), meaning that it contains all things within itself and has not yet dispersed.

The myriad things are all nourished and brought to growth by these “Three Beginnings” (Sanshi—the three initial conditions that generate the myriad things), and they form three kinds of signs; hence it is said that “nine and three give birth to the lines.” Only after Qian (the hexagram in the Changes symbolizing Heaven and Yang) has acquired form and substance does Kun (symbolizing Earth and Yin) begin to arise. In accordance with the rule of “Six in the Fifth,” Yin Qi is thereupon produced, and so it is said that the sun and moon are like jade disks fitted together. Preserve and nourish the pivot of these transformations; do not forget it.

The myriad things are all nourished and brought to growth by the Three Beginnings, and they form three kinds of signs; hence it is said that “nine and three give birth to the lines.” Only after Qian has acquired form and substance does Kun begin to arise; in accordance with the rule of Six in the Fifth, Yin Qi is thereupon produced, and so it is said that the sun and moon are like joined jade disks. Preserve and nourish the pivot of these transformations; do not forget it.

The seasonal nodes of spring and autumn and of the four seasons each follow their own regular order. When the heart is free of regret and confusion, the outward aspect presents an image of rounded fullness, and azure Qi spreads all around. The Six Pitch Pipes (Liulü—the six yang pitch standards used in antiquity to calibrate musical pitch) and the Dipper Establishment (Doujian—the month indicated by the handle of the Northern Dipper) display corresponding regularities. Therefore the Changes (Yijing) says: “When the noble person is at rest, he observes the hexagram images and studies the hexagram statements; when he acts, he observes the changes and examines the results of the divination.” The rising of clouds and the appearance of the dragon, the shifts of wind and rain, and the alternation of day and night are all contained within these transformations.

White takes its image from Metal and corresponds to the West; black takes its image from Water and corresponds to the North. The yang line within the Kan hexagram (the hexagram symbolizing water and peril), like a pearl, is the image it presents. From the hour of Zi (11 p.m.–1 a.m.) one preserves and nourishes its steadfast and correct Qi until the hour of Si (9–11 a.m.); when the end is reached, obscurity begins to sprout. Square and circle each have their symbols, and each keeps to its own office. It is neither above in Heaven nor below in the field; in silence and without sound they keep watch together, so that Shen (spirit) and Qi do not scatter. If one covers and blocks it, Heaven and Earth become closed off; if one lets it pass and flow, Yin-Yang comes into being. The work of generating the myriad things is the principle by which the world proceeds.

It changes seven times and is transformed into nine. Nine stands for Qian. After the transformations of the ending and beginning of Yin-Yang have been exhausted, one must still seek out their point of origin. From the hour of Wu (11 a.m.–1 p.m.) one preserves and nourishes its obscure Qi until the hour of Hai (9–11 p.m.); at the end, the steadfast and correct Qi returns once more to the position of Kan. At this time ruler and minister each keep to their stations. When things come to an end they begin again, and so it is said, “ceaseless self-strengthening”: what is called an ending is precisely the beginning of new birth. This is the nine within the Four Images (Sixiang—the four basic states formed by the transformations of Yin-Yang). Nine stands for Qian. After the transformations of the ending and beginning of Yin-Yang have been exhausted, one must still seek out their point of origin. From the hour of Wu one preserves and nourishes its obscure Qi until the hour of Hai; at the end, the steadfast and correct Qi returns once more to the position of Kan, and ruler and minister each keep to their stations. When things come to an end they begin again, and so it is said, “ceaseless self-strengthening”—that is, after reaching an end, they arise and grow once more.

According to the account of the Four Images, transformation ends with the Gen hexagram and begins with the Zhen hexagram. That the tortoise, the snake, the dragon, and the crane are able to preserve life and guard their innate nature comes from holding fast to primordial Qi and not allowing it to disperse.

Those who transmit this Jing (scripture/classic) should admonish and carefully select those who receive it, and must not pass it on to people who do not keep to the correct Dao (the Way) and whose conduct is improper.