Neidan Dictionary
sanyao 三要
three essentials
① Three immaterial “openings” that make it possible to return to one’s true Nature (xing), one’s true Existence (ming), and Emptiness (xuwu).
⊛ What are the three essentials? The Opening of reverting to the root (guigen), the Barrier of returning to the mandate (fuming), and the Valley of Empty Non-Being (xuwu). These are the three essentials. Someone refers to the mouth and the nose as the three essentials, but this is wrong. 或問何謂三要?曰:歸根之竅,復命之關,虛無之谷,是謂三要。或指口鼻為三要者,非也。 (Li Daochun, The Harmony of the Center: An Anthology, chap. 3)
② Body, mind, intention.
⊛ Body, mind, and intention are the three essentials. 身、心、意為三要。 (Li Daochun, The Harmony of the Center: An Anthology, chap. 3)
③ In Li Daochun’s exposition of Neidan, a term understood in different ways according to different levels of Neidan. ⓐ Precepts, concentration, and wisdom. ⓑ Body, mind, and Intention (yi). ⓒ The three Cinnabar Fields. ⓓ Mouth and nose (nostrils).
⊛ In the Supreme One Vehicle, the “three essentials” are precepts, concentration, and wisdom. . . . In the higher vehicle, the “three essentials” are body, mind, and Intention. . . . In the middle vehicle, the three essentials are the Great Abyss, the Crimson Palace, and the Room of the Essence. . . . In the lower vehicle, the three essentials are the mouth and the nose. 〔最上一乘,以〕戒定慧為三要。. . . 〔上乘者,以〕身心意為三要。 . . . 〔中乘者,以〕太淵,絳宮,精房為三要。 . . . 〔下乘者,以〕口鼻為三要。 (Li Daochun, The Harmony of the Center: An Anthology, chap. 2, trans. in Taoist Internal Alchemy: An Anthology of Neidan Texts, pp. 179-182 passim)