《三才定位圖》

Interpretation of the "Diagram of the Three Realms Positioning":

Upper Section:

The Ling Shu Jing (Numinous Pivot Scripture) records that atop Mount Kunlun stands the Jade Capital Mountain (Yujingshan), where the "Jade Capital Heaven" resides. Here dwells a Celestial Emperor (Tiandi), with eight other Celestial Emperors positioned in each of the four directions, making a total of thirty-three Celestial Emperors. Sima Qian's description of "the sun and moon hiding to create day and night" refers precisely to this realm. The palace of the Jade Capital Celestial Emperor is called the "Hall of Luminous Penetration" (Tongming Dian) in the Yisheng Zhuan, named so because the radiance of the Celestial Emperor and the palace shine upon each other.

Above the Jade Capital Heaven lie three higher heavens:

1. The Great Clarity Heaven (Taiqing Tian, also called the Great Crimson Heaven): Described in the Liezi as "where one looks up but sees neither sun nor moon, looks down but sees neither rivers nor seas."

2. The Upper Clarity Heaven (Shangqing Tian, also called the Yu Remnant Heaven)

3. The Jade Clarity Heaven (Yuqing Tian, also called the Pure Subtlety Heaven)

These nine Supreme Deities (Jiuzhi Zunshen) descend the Qi (vital energy) of Yin-Yang to create all things in the world. The Heaven of Empty Venerables (Xuhuang Tian) is the source from which these nine Supreme Deities descend their Qi to shape the world. The division of Yin and Yang Qi gives rise to male and female, referred to in Daoist scriptures as "Jade Youths and Jade Maidens" (Yutong Yunü).

Lower Section:

The Eight Trigrams (Bagua) of the Yijing (Book of Changes) originate from the Qi of the nine Supreme Deities:

• Pure Yang manifests as the Qian Trigram (northwest position)
• Pure Yin manifests as the Kun Trigram (southwest position)

The transformations through the interaction of Yin and Yang:

When the Yang Qi of the Qian Trigram descends and takes Yin from the Kun Trigram, it forms the Kan Trigram (symbolizing the moon, with a solid line in the center). When the Yin Qi of the Kun Trigram ascends and takes Yang from the Qian Trigram, it forms the Li Trigram (symbolizing the sun, with a broken line in the center). The moon receives the essence of the sun and moves through the twelve earthly branches (Shier Chen):

• On the last day of the lunar month (Hui Ri), it manifests the form of the Kun Trigram
• On the full moon (Wang Ri), it manifests the form of the Qian Trigram
• From the 3rd to the 7th day, it appears in the Geng position as the Zhen Trigram
• From the 8th to the 12th day, it appears in the Ding position as the Dui Trigram
• From the 13th to the 17th day, it appears in the Jia position as the Qian Trigram
• From the 18th to the 22nd day, it appears in the Xin position... (Note: The "Nine Sovereigns" (Jiu Huang) refer to the nine highest deities in Daoism; "Jade Youths and Maidens" personify the Yin-Yang energies; "Twelve Earthly Branches" denote the traditional twelve two-hour periods of the day.)

This scripture primarily discusses two main sections:

The first section explains celestial phenomena and calendrics:

The moon's movement follows a pattern where from the 23rd to 27th day it rises from the Wu position (northwest), corresponding to the Gen (Mountain) trigram; from the 28th to 2nd day it sets at the Yi position (east), corresponding to the Kun (Earth) trigram. Five days constitute one hou (small time unit), and three hou make one qi (solar term), allowing precise calculation of equinoxes, solstices, and seasonal transitions. Among the 64 hexagrams of the Yijing (Book of Changes), Li (Fire) represents flame and lightning while Kan (Water) symbolizes water and clouds, but doesn't explicitly mention the sun and moon because these celestial bodies operate through the transformations of Qian (Heaven), Kun (Earth), Zhen (Thunder), Dui (Lake), Gen (Mountain), and Xun (Wind) trigrams that form the temporal systems of years, months, days, and hours. Han Dynasty Confucian scholars mistakenly treated the four cardinal trigrams as regional rulers and interpreted the six offspring trigrams as functions of Qian and Kun - these were merely subjective conjectures.

The second section enumerates titles of Daoist deities:

The scripture lists numerous supreme deities in Daoism, categorized as:

1. Deities of the Xu Huang Tian (Heavenly Void Emperor) system: Celestial Nine August Ones, Void Emperor Mysterious Elder, Void Emperor Mysterious Thearch, etc.

2. Deities of the Yu Qing Tian (Jade Purity Heaven) system: Qingwei Jade Purity Celestial Thearch, Heavenly Treasure Lord, Purple Void Highest Lord, etc.

3. Five Directional Void Emperor Dao Lords: Five supreme Void Emperor Dao Lords governing east, west, south, north, and center.

4. Deities of the Three Originals (Sanyuan) system: Three Originals Supreme True Elder Void Emperor Primordial Dawn Lord, Three Originals Four Poles True Highest Void Emperor Primordial Numinous Lord, etc.

The text concludes with references to the highest-ranking deities like "Most High Void Emperor Lord." These elaborate divine titles reflect Daoism's complex pantheon, with each name representing specific divine attributes and functions.

This scripture primarily describes the numerous titles and hierarchical ranks of celestial beings within the Three Pure Heavens (Sanqing) of Daoism: the Shangqing (Upper Clarity) Heaven, Yuyu (Jade Remnant) Heaven, and Taiqing (Great Clarity) Heaven. These divine appellations represent various tiers of Daoist deities and stages of spiritual cultivation.

In the Shangqing Heaven, exalted immortals such as the Purple Empyrean Sovereign Great Emperor (Zixu Huangshang Taidi), Master Wan Shi (Ten Thousand Beginnings), and Lord Zichen (Purple Dawn) are mentioned—all revered deities in the Shangqing tradition. Titles like "Azure Numinous Yang-An Primordial Lord" (Qingling Yang'an Yuanjun) and "Unsurpassed Middle Truth Elder Lord" (Wu Ying Zhongzhen Shanglao Jun) signify specific divine attributes and attained stages of spiritual realization.

The Yuyu Heaven records deities like the Numinous Treasure Lord (Lingbao Jun) and the Purple Dawn Great Microcelestial Emperor Lord of the Dao (Zichen Taiwei Tiandao Jun), whose titles frequently appear in Lingbao scriptures. Designations such as "Seven Dawns Scattering Blossoms Lord of the Four Dippers" (Sidou Zhongzhen Qichen Sanhua Jun) and "Purple Empyrean Three Primes Purple Essence Lord" (Zixu Sanyuan Zijing Jun) reflect Daoism's veneration of stellar constellations and its emphasis on refining vital energies (Qi).

Within the Taiqing Heaven appear titles like the Divine Treasure Lord (Shenbao Jun) and the Primordial Elder of True Yang (Zhenyang Yuanlao)—key deities in early Daoism. Names such as "Great Lord of the Supreme Ultimate's Primal Radiance" (Taiji Dadao Yuanjing Jun) and "Great Lord of the Taiqing Dao" (Taiqing Dadao Jun) demonstrate Daoist metaphysical contemplation on the nature of the Dao itself.

The concluding phrase "Before the Great One (Taiyi), its form was spontaneously so" refers to the cosmic origin—the primordial Taiyi—existing naturally prior to the formation of all things, encapsulating Daoism's fundamental understanding of cosmic genesis. Here, "spontaneously" (ziran) does not denote the natural world but rather the philosophical concept of "being so of itself" or "uncontrived existence."

This scripture describes the concept of "Taiyi" (Supreme Oneness) in Daoist cosmogony and the mysteries of heaven-earth formation:

The primordial "Taiyi" existed as the Original Qi (Yuanqi), born within the formless Void of the Grand Emptiness (Taixu). It dwelled in the most primordial state—without boundaries or shape. Above this Void stands Mount Yujing (the supreme Daoist paradise), where six primordial qi types converge, responding to the descent of nine Celestial Sovereigns (Tianhuang) to differentiate the chaotic primordial forms.

The Original Qi began its transformation, first manifesting as two fundamental energies: wind and water. Surrounding Mount Yujing are thirty-two celestial realms—eight layers in each cardinal direction—each governed by a Celestial Emperor. Beyond these rise the Three Pure Realms (Sanqing Tian): the Jade Pure Sacred Realm, Upper Pure True Realm, and Great Pure Immortal Realm. Higher still exist the Ten Void-Sovereign Heavens, inhabited by sacred beings like the Void-Sovereign Primordial Elders, Primordial Lords, Primordial Emperors, and Primordial Venerables, who dwell alongside the Nine Celestial Sovereign Perfected Ones.

The text details how various qi types evolve according to Bagua (Eight Trigrams) and Wuxing (Five Phases) correlations:

1. Lesser Yang (Shaoyang) corresponds to the Qian trigram, representing Metal. It descends as the first Metal-True Qi, manifesting in water as a stamen-like form—red above, black below, with blue-white flanking hues and yellow qi at its core.

2. Lesser Yin (Shaoyin) aligns with the Xun trigram, representing Wood. It descends as the second Wood-True Qi, appearing in wind as another stamen-form—black above, red below, with white-blue flanking colors.

3. Greater Yang (Taiyang) corresponds to Kan (Water), where Water-Virtue inverts to Fire, releasing the third Water-Fire Qi in water as an egg-embracing form.

4. Greater Yin (Taiyin) aligns with Li (Fire), where Fire-Virtue inverts to Water, releasing the fourth Fire-Water Qi in wind, also egg-shaped.

5. Bright Yang (Yangming) matches Zhen trigram (Wood), descending as the fifth Wood-True Qi in water as a lotus-holding form.

6. Receding Yin (Jueyin) corresponds to Dui trigram (Metal), releasing the sixth Metal-True Qi in wind as another lotus-holding form.

7. The convergence of Triple Yang at Gen trigram (Earth) releases the seventh Earth-True Qi—its clear qi ascends to form celestial space while turbid qi descends to shape the earth.

These descriptions reveal the Daoist cosmological process where the universe gradually forms through qi differentiation and Yin-Yang interaction.

This passage describes the "Chart of the Three Powers' Positions" in Daoist cosmology, outlining the structure of Heaven, Earth, and Humanity (the Three Powers) along with the celestial deity system. The main content can be understood as follows:

During the primordial division of chaotic Qi (vital energy), the light and pure Qi ascended to form Heaven, while the heavy and turbid Qi descended to form Earth. The essence of Heaven dispersed to become the sun, moon, and stars, while the yin energy of Earth coalesced to form the Kun (Great Earth). The remaining currents of Qi intermingled and condensed, naturally giving rise to all things—mountains, rivers, metals, stones, and more.

The text then details the celestial hierarchy: the highest layer is the Jade Capital Heaven (Yuqing Tian, the supreme Daoist celestial realm), housing the Hall of Universal Brightness. Below this resides the domain of the Jade Emperor (Yuhuang Shangdi, the supreme Daoist deity), surrounded by thirty-two heavens arranged as eight in each of the four directions. The celestial realms are populated by numerous deities, including the Four Marshals (such as Marshal Tianpeng), the Four Heavenly Kings, the Celestial Emperor of the Purple Tenuity Enclosure (the North Star region) and the Seven Stars of the Northern Dipper, as well as the Solar Lord (Taiyang Dijun), Lunar Lord (Taiyin Dijun), and the Five Planetary Lords of the Five Phases.

Regarding the underworld, the passage mentions the Six Palaces of Fengdu (the Daoist hell system), which include the Palace of Zhoujue Yintian and five other underworld palaces.

Finally, the text explains the highest layer of the Three Powers: above the Three Pure Heavens (Yuqing, Shangqing, and Taiqing) lies the Ten Heavens of the Void Sovereign (Xuhuang), inhabited by supreme deities like the Primordial Elder of the Void Sovereign (Xuhuang Yuanlao) and the Nine Celestial Sovereigns (Tianzhen Jiuhuang). The Three Pure Heavens are governed respectively by three venerable deities: the Lord of Celestial Treasure (Tianbao Jun), the Lord of Numinous Treasure (Lingbao Jun), and the Lord of Divine Treasure (Shenbao Jun), each with distinct characteristics: Yuqing Heaven emphasizes the Dao of transformation; the celestial beings of Shangqing Heaven appear golden-hued, surrounded by circular halos; while those of Taiqing Heaven radiate light from their bodies.

Through its depiction of the celestial and terrestrial structures and the divine hierarchy, this scripture presents a comprehensive Daoist cosmology and system of deity worship.

This passage from the "San Cai Ding Wei Tu" (Chart of the Tripartite Cosmological Alignment) is excerpted from the Dadong Jing (Great Cavern Scripture), depicting the wondrous phenomena that manifest when cultivation reaches accomplishment. The general meaning describes how a Daoist practitioner's body can generate complementary energies like water and fire (in Daoist thought, water and fire represent the fundamental Yin-Yang forces), radiating light from head to toe—a state capable of enduring countless kalpas without perishing. A circular halo appears above the head (the "round radiance" refers to the luminous crown manifesting during advanced cultivation stages), enabling free travel through the Nine Celestial Layers ("Nine Dawns" denotes the nine heavenly realms in Daoist cosmology where immortals dwell).

This passage illustrates the marvelous transformations of the physical form and extraordinary abilities attained when Daoist cultivation reaches advanced stages. The so-called "Tripartite Alignment" refers to the harmonious unity of Heaven, Earth, and Humanity—a crucial spiritual state pursued in Daoist practice. The text exemplifies the mystical physiology and cosmological correspondences central to Neidan (internal alchemy) traditions, where the microcosm of the practitioner's body mirrors macrocosmic patterns through the alignment of the Three Powers (San Cai).