San Fen: Ancient Texts of the Three Sovereigns in Taoism 三坟
Paul PengKey Takeaways
- San Fen refers to ancient texts of the Three Sovereigns, first mentioned in the Zuo Zhuan from the 5th century BCE
- The extant San Fen Shu divides into three sections (Shan Fen, Qi Fen, Xing Fen), each associated with different Yijing traditions
- While the authenticity of the existing text is disputed, the concept remains significant in Taoist classical heritage and Zhengyi cosmology
Definition
San Fen (三坟, Sān Fén, lit. "Three Tombs") is a term in classical Chinese literature referring to ancient texts traditionally associated with the Three SovereignsThree Sovereigns (三皇, Sān Huáng). The term appears in pre-Qin historical works as part of a quartet of ancient textual categories, alongside Wu Dian (五典), Ba Suo (八索), and Jiu Qiu (九丘). The "tombs" metaphor suggests these texts contained buried or preserved ancient wisdom, though their exact nature and content have been subjects of scholarly debate throughout Chinese history. These texts are fundamental to Taoist cosmology and ritual practice, forming an essential part of classical Yijing Yijingtraditions.
Classical Sources
The earliest reference to San Fen appears in the Zuo Zhuan (左传, "Zuo's Commentary"), a historical text traditionally attributed to Zuo Qiuming (左丘明) of the Spring and Autumn Period (771–476 BCE). In Duke Zhao's twelfth year, a minister praises another's learning by noting he "can read the San Fen, Wu Dian, Ba Suo, and Jiu Qiu."
Tang Dynasty scholar Kong Yingda (孔颖达), in his commentary on the Zuo Zhuan, records interpretations identifying San Fen as:
- Texts of the Three Sovereigns (三皇之书)
- Works concerning the Three Rites of Heaven, Earth, and Humanity
- Texts on the Three [Qi](https://longhumountain.com/blogs/the-great-encyclopedia-of-taoism/what-is-qi-in-taoism)Qi (三气) of the cosmos
The relevant passage from Kong Yingda's commentary states:
"三坟，三皇之书，亦谓天地人三礼，或言三气。"
(Meaning: "San Fen refers to the texts of the Three Sovereigns, or is said to mean the three rites of Heaven, Earth, and Humanity, or refers to the three qi.")
Modern scholar Zhang Binglin (章炳麟, 1869–1936), in his Jianlun·Shangshu Guyin (《检论·尚书故言》), proposed an alternative theory connecting the "twelve tombs and mounds" to the twelve stone inscriptions recorded by Guan Zhong on Mount Tai.
Classification
The extant San Fen Shu (三坟书, "Book of the Three Tombs") is divided into three sections:
Shan Fen (山坟, "Mountain Tomb")
Associated with the Lianshan (连山), representing the cosmic mountain symbolism and hexagram arrangements related to mountain imagery.
Qi Fen (气坟, "Qi Tomb")
Associated with the Guicang (归藏), representing the cosmological qi configurations and their cyclical transformations.
Xing Fen (形坟, "Form Tomb")
Associated with the Qiankun (乾坤), representing the formal manifestations of cosmic principles.
Each section presents sixty-four hexagram arrangements with appended commentaries, incorporating references to the Hetu (河图, "River Chart"). The cosmological principles underlying these texts connect to broader Yijing traditions within Chinese philosophy. However, modern scholarship, represented by Qing Dynasty scholar Ma Guohan's (马国翰) Yuhan Shanfang Ji Yishu (《玉函山房辑佚书》), identifies the extant text as a Song Dynasty (960–1279 CE) forgery rather than an authentic ancient work.
Zhengyi Perspective
In the Zhengyi tradition, San Fen represents the textual foundation upon which later Taoist cosmological and divinatory systems were built. While the authentic San Fen texts are no longer extant, the concept holds significance as part of the classical heritage preserved within Taoist textual culture.
The Zhengyi lineage acknowledges San Fen as precursors to the San Yi (三易, "Three Changes")—the Lianshan, Guicang, and Zhouyi—which form the cosmological foundation for Taoist ritual and divinatory practices. The cosmological frameworks first articulated in these ancient texts continue to inform Zhengyi understandings of the relationship between Heaven, Earth, and Humanity, as well as the cyclical transformations of qi that underlie both natural phenomena and ritual efficacy.
Related Concepts
- Yin Yang: The cosmological framework underlying the San Fen texts → See: Yin Yang
- Five Elements: The five-phase system present in San Fen cosmological arrangements → See: Five Elements
- Qi: The vital energy concepts articulated in the San Fen cosmological texts → See: Qi
Source Texts
- Zuo Qiuming (左丘明). Zuo Zhuan (左传, "Zuo's Commentary"). Spring and Autumn Period, c. 5th century BCE. Shisanjing Zhushu edition.
- Kong Yingda (孔颖达). Chunqiu Zuozhuan Zhengyi (春秋左传正义, "Correct Meaning of Zuo's Commentary on the Spring and Autumn Annals"). Tang Dynasty, 7th century CE. Shisanjing Zhushu edition.
- Anonymous. San Fen Shu (三坟书, "Book of the Three Tombs"). Attributed to Song Dynasty, c. 10th–13th century CE. Siku Quanshu edition.
- Ma Guohan (马国翰). Yuhan Shanfang Ji Yishu (玉函山房辑佚书, "Collected Lost Texts from the Jade Box Mountain Studio"). Qing Dynasty, 19th century. Vol. 1.
