Home > The Yellow Emperor's Yin Fu Jing

Title: Scripture of the Yin Talisman and Heavenly Mechanism

Introduction:

Opportunity without the right person to execute it leads to failure; the right person without the correct method also leads to failure. Thus, the Book of Changes says: "Pursuing deer in the mountains without a guide leads deep into the forest; the superior person perceives the moment, and rather than proceeding, it is better to desist, for to go on would bring trouble." Therefore, the sage observes the circumstances and applies the corresponding signs, responds to the moment and manages affairs. In this way, he can hold the power of life and death within his palm and achieve great deeds in the world. The Book of Changes says: "The superior person keeps his instruments concealed, waiting for the time to act." Hence, the sage preserves the heavenly mechanism within his spiritual terrace (the mind/heart) to observe changes in opportunity. When withdrawn, it enables self-mastery; when expanded, it enables mastery over others. Its observation yields no form; its application is inexhaustible. The Book of Changes says: "That which is unfathomable in yin and yang is called spirit." The symbolism of the Yin Fu Jing is akin to this. Thus, the sage's unfathomable "talisman" can mold and balance the world without incurring resentment. Heaven is the master of earth; the Dao is the sovereign of virtue. Therefore, the sage venerates earth and emulates heaven, establishes virtuous conduct and follows the Dao, taking the way of heaven as the primary principle for governance, and making clear the virtue of earth to honor it. The Book of Changes says: "Thus, he complies with and receives heaven, waiting for the time to act." Therefore, when the sage intends to act, he must first observe the waxing and waning of the heavenly way, then grasp and implement it. Undertaking actions in response to the moment leaves no miscalculated strategy. The Book of Changes says: "He follows heaven and serves the heavenly timing."

Prosperity

The sage emulates earth and venerates heaven, establishes virtuous conduct and follows the Dao. Dwelling between the virtues of heaven, earth, and the Dao, those who establish the greatest achievements invariably rely on the "Five Thefts" to succeed. The "Five Thefts": the first is theft of mandate, the second theft of things, the third theft of timing, the fourth theft of achievement, the fifth theft of spiritual mechanism. This is the way of adaptability for emperors, kings, and hegemons. Thus, the sage observes their pivot and responds, gauges the timing and applies it. Therefore, did not the Grand Duke Jiang (Jiang Ziya) establish the hegemonic model to overthrow the Yin dynasty and implement the threefold teachings to govern the Zhou house, all by responding to the moment, grasping the opportunity, and driving the Five Thefts? Hence, the sage establishes his foundation within the way of emperors and kings, responds to the moment within the methods of power and hegemony. In governing the state and cultivating the self, the Five Thefts are complete. Then the world will follow his lead, exerting their very lives without concern for gratitude or grievance. This is called the "theft" of the Dao, the "army" without form. Alas, there is no greater "banditry" than this. Holding the principles of the Five Thefts in the heart, capture and release in hand, cultivating the self and aiding the world—nothing surpasses this. The Classic says: "Those who perceive it will prosper." Is this not fitting?

The Person

The human mind is the master of the body, the palace of the hun soul, the residence of the po soul. For those wishing to implement the Five Thefts, nothing is more important than the mind. When affairs are planned, they must accord with the way of heaven. Then, though the cosmos is vast, surveying it lies in the palm; though the myriad things are numerous, life and death are controlled within the bounds of method. Therefore, understanding that heaven and earth are not esteemed for their distance or profundity, how much less the vulgar things before one's eyes and ears?

Mechanism

The "killing mechanism" is the sprout of the end of one dynasty and the beginning of another, the omen of life and death for multitudes. It occurs in the time when clouds and thunder have not yet brought peace, the time of dark yellow and bloodshed. Therefore, when heaven changes, dragons appear in the fields, snakes roam the roads; this is the omen of heaven and earth contending, hence it is said "dragons and snakes rise on land." When humanity changes, spring is governed by autumn's commands, the disloyal are rewarded and the loyal are punished; this is the omen of heaven and earth toppling, hence it is said "heaven and earth are overturned." When the mechanisms of heaven and humanity are set in motion simultaneously, though myriad changes occur, the key to success or failure is already determined.

Concealment

The benevolent necessarily possess courage, but the courageous are not necessarily benevolent. The wise can appear foolish, but the foolish are not necessarily able to appear wise. Therefore, when the sage's time is favorable, he displays his skill and establishes his merit; when the time is not favorable, he displays his clumsiness and obscures his traces. Hence, Kongming (Zhuge Liang) says in the preface: "The Grand Duke was not unappreciated at eighty; it was a matter of discerning his lord." Alas! In the timing of destiny's cleverness and clumsiness, recognizing the patterns of action and concealment allows one to observe change and discern the mechanism, applying the Five Thefts. The reason is this: the sage, with profound intent and far-reaching vision, acts without missing the moment, observes heaven, anticipates humanity, and acts in accordance with the time. Thus, the Book of Changes says: "To know advance and retreat, survival and perishment, and not deviate from the correct path—only the sage, perhaps?"

Stillness

The nine orifices correspond in heaven to the nine stars, on earth to the nine provinces, and in man to the nine orifices. If the qi of the nine orifices is not upright, it is said to receive evil. Receiving evil distorts the function of awareness; distorted awareness cannot seize the mechanism and observe change. Therefore, the crucial points of the nine orifices lie in the "Three Essentials." The Grand Duke said: "Ears, eyes, and mouth." Ears, eyes, and mouth are the mind's assistants, the doors and windows of the spirit, the pivots of wisdom, the fortune and misfortune of man. If ears are not keen, they cannot distinguish sounds; if eyes are not bright, they cannot perceive the mechanism; if the mouth lacks restraint, it cannot issue its commands. If the Three Essentials are not refined, one cannot govern the state above nor manage the family below, how much less command armies? Hanging on this are human lives, the state's survival or demise. Between stillness and action, nothing is trivial; how can it be used lightly?

Human

Fire is born of wood; when fire flares, the wood is consumed. Treachery is born of a state; when treachery runs deep, the state is thrown into chaos. It is also like the silkworm that can spin a cocoon; when the cocoon is complete, it kills its own body. Man can create affairs; when affairs become troublesome, they harm his life. Only the supremely sage can cultivate the self and train conduct, preventing it before it sprouts, governing it before chaos arises. A tree ten arm-spans thick starts as a tiny sapling; a platform a hundred fathoms high starts from beneath the feet. Failure to guard against small evils inevitably leads to great disaster. Alas! Without the friction of wood, fire has no way to arise; without chaotic governance in the state, treachery has no way to be born. Having a beginning and an end, right and wrong are not stirred. Can one who understands this be anyone but a sage?

Tranquility

The myriad things "steal" the essence of heaven and earth to be born and grow; man "steals" the forms of the myriad things to use and control; the myriad things "steal" the power of man to be planted and cultivated. This mutual "theft" benefits each appropriately, yet none are aware it is the transformation of the myriad things. Therefore, one skilled in using the mechanism models these three things, using the "theft" of the Dao to take from things; things likewise know the way of being "stolen." The reason this works is that it values obtaining the right time and the right moment. Thus it is said: "Eating in accord with the season, the hundred parts of the body are ordered; acting in response to the moment, the myriad transformations are tranquil." Acting contrary to the season and missing the moment gives rise to calamity and chaos.

Spirit

Laozi said: "Achieve success but do not claim it; act but do not presume." This is the root of preserving life and establishing virtue. Petty people, coveting wealth, risk their bodies in pursuit of profit; loving fame, strive with force for merit; flaunting spiritual feats to seek divine reputation—all things detest them, and they inevitably lose their lives. Seeking gain invites loss; this is not "spirit." The noble person establishes great merit but does not presume upon it, guards against small disasters before they sprout, steps back to advance others, yields and concedes to things; all things support him, thus he does not seize their benefit. Developing his own spiritual wisdom, he does not contend with things; all things yield to him, he does not place himself behind. Seeming loss attracts gain; this is the ultimate "spirit." Therefore, Laozi said: "The doer fails, the grabber loses." How true these words are!

Sageliness

Suppose a sage appears once in a thousand years, a worthy once in five hundred years—born in accordance with the numbers of sun and moon, thus the roles of great and small men are determined. When a great man appears in the world, he responds to bright virtue and establishes sage-like achievements; when petty men hold sway, they abandon the proper principles and give rise to chaos. Therefore, the Grand Duke advised the Earl of the West (King Wen of Zhou), knowing the people's hopes and returning himself; Liu Kun of Jin submitted a memorial to Langye Prince (Sima Rui), recognizing the heavenly timing yet not departing; the mother of Wang Ling of Han committed suicide, knowing the enlightened lord would surely arise; the mother of Zhao Kuo was not executed, foreseeing the Zhao army's inevitable defeat. Thus, in the matters of heaven's way and human affairs, the worthy can foreknow. Assisting the wrong person leads to extermination of the nine clans. Therefore, the Book of Changes says: "The eldest son leads the army, founding a state and inheriting the household; employing petty men is sure to bring chaos to the state."

Destiny

Before the way of success or failure takes shape, before the mechanism of life and death is triggered, petty men can see it, but noble men can know it. Thus it is easy to see but difficult to know, to see the near and know the far. Those who see the omen rush with the time for gain, but most cannot preserve their natural lifespan. Those who know the mechanism trace the origin to grasp the end, and are sure to preserve their life and destiny.

Manifold

The blind are skilled at hearing because their spirit does not leave the ears; the deaf are skilled at seeing because their mind does not leave the eyes. When he hears, the spirit focuses on the ears; when he sees, the mind focuses on the eyes. Ears and eyes alternately serve as the "teacher" for application. When it is time to use one, the benefit lies in completely cutting off the other. What the mind focuses on, nothing is not mastered; this yields tenfold benefit, much more so with repeated focus. Applying this method, through triple reflection, with single-minded sincerity, complying with the concealment and revelation of the moment, responding to the mechanism in action or withdrawal—using troops in this way surely yields victory ten-thousandfold.

Things

The human mind does not move without cause; life and death are conditioned by things. When things stir, the mind is born; when things are still, the mind dies. The state of life and death—is it not because of things?

Eyes

The eyes are the doors of the spirit; the spirit is the master of the mind. The spirit's exiting and entering all passes through the eyes. Therefore, those who perceive the mechanism all esteem the eyes; those who can know the mechanism all esteem the mind.

Spontaneously

The Dao does not create spring for the myriad things; the myriad things feel the spring qi and generate themselves. Autumn does not kill for the myriad things; the myriad things feel the autumn qi and kill themselves. In generating, it does not rely on its kindness, nor seek recompense—therefore its kindness is great. In killing, it does not rely on its might, nor seek fear—therefore its might is great. In general, what is taken and obtained is small; what is obtained without taking is great; therefore the sage does not take. Whether a ruler possesses the Dao or not is the mechanism of the people's order or chaos; whether songs and ballads are joyful or sorrowful is the omen of the year's abundance or scarcity. When contemporaries fail to examine this, heaven and earth then send down omens and portents: perhaps five-colored clouds rise, the seven luminaries alter their course—all stem from the state's customs. Moreover, when Duke Jing of Song lacked virtue, Mars (Yinghuo) guarded the Heart constellation; when he acknowledged his fault, it retreated three lodges. Using the present to parallel the past, the truth is as bright as before one's eyes; using that to illustrate this, why trouble the mind? Therefore, the wise awaken at the first sign of human affairs, while the foolish remain benighted after the heavenly signs appear.

Generation

Laozi took "non-being" as the mother of "being," and "stillness" as the lord of "agitation." "Stillness" is the undivided initial state of primordial qi, taking form within primordial qi, therefore it can generate heaven, earth, and the myriad things. It is also like a person who is vast and still: if his mind is not agitated, it can generate the myriad things of the world.

Prevailing

"Prevailing" means gradually increasing. The way of heaven and earth is for each to gradually increase: heaven increases yang, earth increases yin. Yin and yang summon each other; in the course of a day and night, they alternately act as ruler and minister, overcoming each other in turn, hence it is said "yin and yang prevail over each other." Founding a state and employing the army must accord with the heavenly way, just as metal and fire interact—without interaction, they cannot subdue each other. Heaven does not defy this, how much less man?

Compliance

The Book of Changes says: "The firm and the soft rub against each other and generate change." When change is not perverse, it is called "compliance." Even in nourishing the body and cultivating one's nature, one cannot act contrary to the time, how much more for the heroes who order the state and aid the world?

Correspondence

The way of the utmost sage is deep and profound, doing nothing. Doing nothing entails no mechanism; no mechanism leads to ultimate stillness. The marvels of pitch-pipes and calendars can be known when they move, but the substance of the Dao is emptiness and non-being, beyond the measure of their tubes and calculations. It is also like warfare: if one does not reveal his moment, does not expose his flaw, even a wise man has nothing to act upon.

Symbolism

The "marvelous implement" is the operation of yin and yang; therefore it can generate the myriad things. It is also like the human mind, which can create the ten thousand affairs—this is "symbolism." "Advancing" is to go forward, to manifest. "Advancing into the symbols" is to manifest phenomena, states. The Eight Trigrams and the sexagenary cycle (Jiazi), matters of spirits and gods, mechanisms and hidden stores, the arts of firm and soft overcoming each other—all are brightly displayed, arrayed before us.