《乾元子三始論》

Interpretation of Master Qian Yuan's Treatise on the Three Origins

[Stage of Grand Inception (Taiyi)]

The cosmos initially emerged from the "Grand Inception" (Taiyi), the most primordial state of undifferentiated chaos, formless and without manifestation. Here, yang energy first stirs beneath the earth (hence "yang below"), while material forms remain indistinct, with celestial and terrestrial energies (Xuanhuang) intermingling. Like a hidden dragon concealing its virtue (De), vital breath (Qi) arises from the earth, moving underground yet resonating with heaven. This process embodies the generation of "being" from "non-being": the essence (Jing) of heaven ascends to form clouds, while terrestrial essence descends as dew. Those who comprehend this principle can achieve great works.

[Stage of Grand Commencement (Taichu)]

"Grand Commencement" marks the inception of Qi, emerging from the Kan trigram (symbolizing water). In the Yijing, this corresponds to the first appearance of the yang line (the initial "Nine" line), representing the primordial Qi of heaven and earth. This energy circulates through the nine regions before returning to the Qian trigram (symbolizing heaven, characterized by strength). Like water nourishing all things, it sustains life in ceaseless cycles, earning its name as the "Way of Longevity."

[Stage of Grand Beginning (Taishi)]

"Grand Beginning" signifies the genesis of form, termed "vessel." Here, the "One" evolves into "Seven" (the number of southern fire), as yin and yang intertwine (the Li trigram representing the sun, Kan the moon), enabling all beings to flourish. The sun's leftward rotation forms heaven; the moon's rightward turn shapes earth. The fusion of yin and yang energies gives rise to "Grand Simplicity" (manifest in the second "Nine" line), further unfolding into the Supreme Ultimate (Taiji), the Two Modes (Liangyi), and the Eight Trigrams (Bagua). Heaven and earth embody the supreme principle, with the sun and moon's movements most vividly manifesting this eternal rhythm of transformation.

[Stage of Grand Simplicity (Taisu)]

"Grand Simplicity" marks the inception of material substance, where form and essence coexist inseparably—a state called "chaos." All things are nurtured through the evolution of these "Three Origins" (Taiyi, Taichu, Taishi, reflected in the third "Nine" line). The Qian trigram embodies materiality, while the Kun trigram... (Note: Parenthetical references correlate with hexagram correspondences. The original terms "hui/zheng" likely pertain to hexagram line terminology and are preserved as such.)

This scripture elucidates the principles of Yin-Yang transformation and the application of natural laws in Daoist cultivation:

At birth, humans follow the numerical patterns of six and five (referring to the laws of Yin-Yang and the Five Phases), from which Yin energy originates (hence called "the union of sun and moon"). Maintaining this state without forgetting its mechanism resembles the regret-free regularity of spring and autumn's seasonal transitions. Externally manifesting as circular forms, azure Qi circulates through the six pitch-standards (ancient musical tones), forming celestial patterns like the Dipper's orientation (Doujian). Thus the Yijing states: "The noble person observes celestial phenomena and contemplates the hexagram statements when still, and examines transformations and studies divination when active." Clouds, dragons, wind, rain, and the alternation of day and night are all contained within.

White symbolizes Metal (West), black symbolizes Water (North). Within the Kan trigram (representing Water) lies the image of the Yang pearl (maintaining purity from the Zi hour to the Si hour, completing a cycle before darkness regenerates). Square and circular shapes signify each fulfilling its role—neither in heaven nor on earth—silently preserving so the Shen-Qi doesn't disperse. Blocking it causes heaven and earth to stagnate; unblocking it allows Yin-Yang to generate all things. This generative work brings order to the world, undergoing seven transformations to reach the number nine (representing the Qian trigram, symbolizing heaven), exploring the cyclical beginnings and endings of Yin-Yang (from suspended noon state to completion at the Xuan hour).

Endings become new beginnings, hence "unceasing self-renewal" means conclusion gives birth to rebirth. The theory of four images (lesser Yang, greater Yang, lesser Yin, greater Yin) takes the Gen trigram (mountain) as its conclusion and the Zhen trigram (thunder) as its commencement. Preserving life's innate nature like tortoises, snakes, dragons and cranes guarding primal Qi without dispersion achieves this state.

Final emphasis: Transmit these principles cautiously—never to those who violate the Dao.

(Note: The text extensively references Yijing trigrams and temporal concepts—Zi, Wu etc. denote the twelve two-hour periods; Kan, Gen, Zhen etc. are trigram names representing different natural attributes and directions.)