Texts
There are two received versions of the Daoist Huangdi Yinfujing, a shorter text of 332 Chinese characters in one section and a longer one of 445 in three sections. Both versions of this classic explain cosmological correspondences, the Dao of Heaven, Yin and Yang, the Wu Xing, and biospiritual techniques. In the description of Alexander Wylie (1867:216), "This short Treatise, which is not entirely free from the obscurity of Tâoist mysticism, professes to reconcile the decrees of Heaven with the current of mundane affairs." In the explanation of the modern Daoists Zhang Jiyu and Li Yuanguo,
The Huangdi yinfu jing (The Yellow Emperor's Scripture on "Unconscious Unification") reflects this later stage of Daoist thought and attempts to "expose heaven's mysteries and reveal divinity's workings." It became one of the most important classics of Daoism, second only in significance to the Daode jing. Zhang Boduan (987-1082), in his Wuzhen pian (An Essay on Realizing Perfection), said: "The treasured Yinfu jing consists of more than three hundred words whereas the inspired Daodejing has five thousand characters. All those who attained immortality in the past and attain it in the present have comprehended the true meaning of these scriptures." (2001:113)
The Huangdi Yinfujing's date of composition is uncertain. Some scholars believed it existed prior to the Zhou Dynasty (1122-256 BCE), while others believe it is a forgery from the Tang Dynasty (618-907 CE). The traditional Chinese belief, as well as the eponymous title, ascribed this classic to the legendary Chinese sovereign Huangdi "Yellow Emperor". According to literary legend, in 441 CE the Daoist reformer Kou Qianzhi hid the Huangdi Yinfujing in a cave near Mount Song, where it was discovered by the Tang scholar Li Quan 李筌 (fl. ca. 743 CE). Li transcribed the text and published it with his commentary (Yinfujing Jie 陰符經解). There is consensus among contemporary scholars that Li probably forged the text, which is confirmed by the absence of references in pre-Tang sources. Despite this comparatively late date, the Huangdi Yinfujing is considered a Chinese classic, and collections like the Daozang and Siku Quanshu include various editions and commentaries.
During the Song Dynasty, the Huangdi Yinfujing was canonized by the Quanzhen "Complete Perfection" school of Neidan internal alchemy. Liu Chuxuan 劉處玄 (1147–1203), founder of the Suishan (隨山 "Mount Sui") lineage, wrote a commentary (Huangdi Yingujing Zhu 陰符經註), and Qiu Chuji 丘處機 (1148–1227), founder of the Longmen (龍門 "Dragon Gate") lineage, wrote another. Xia Yuanding 夏元鼎 (fl. 1201) wrote a textual exegesis (Huangdi Yingujing Jiangyi 黃帝陰符經講義). The analytical commentary (Yinfujing Kaoyi 陰符經考異) dubiously attributed to the leading Neo-Confucian scholar Zhu Xi first suggested that Li forged the text.
Qing Dynasty scholars used philological methods to analyze classical texts. Liu Yiming 劉一明 (1734–1821), the 11th Longmen Daoist patriarch, wrote an erudite commentary (Yinfujing zhu 陰符經註). Acker published an annotated translation of Liu (2006). Li Xiyue 李西月 (1806–1856), leader in the "Western School" (西派) of Neidan, also wrote a commentary.
Besides the above Daoist Huangdi Yinfujing 黃帝陰符經, there is another military text by the same name. It contains 602 characters in 86 rhymed lines, and is a type of strategy manual based on the Qimen Dunjia (奇門遁甲 "Strange Gates Escaping Techniques") method of Fengshui. Ho Peng-Yoke explains the title.
Yinfu 陰符 (secret tally), according to a military text entitled Liutao 六韜 (Six Strategies) and attributed to Jiang Shang 姜尚 in the eleventh century BC, refers to the tallies of various specified lengths used between the emperor and his generals for confidential communication. For example, the tally used to report a conquest in war had a length of one Chinese foot, that to report a victory in battle had a length of nine Chinese inches, that for reporting the occupation of an enemy city was eight Chinese inches long, and so on. (2003:85)
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