attributed to Yang Banhou (circa 1875)

[translation by Paul Brennan, Sep, 2013]




1. The Eight Gates & Five Steps
2. On the Training Method for the Eight Gates & Five Steps
3. Our Innate Ability to Distinguish
4. Stick, Adhere, Connect, and Followed
5. Crashing In, Collapsing, Coming Away, and Resistance
6. Fighting Without Mistakes
7. Practicing Maintaining the Central Ground in Fighting
8. The Body’s Posture – The Waist & Headtop
9. Taiji’s Circling
10. Taiji’s Skill of Advancing & Retreating Ceaselessly
11. Taiji’s Above & Below, or “Sky & Ground”
12. Taiji’s Eight Techniques in the Realm of Mankind
13. Taiji’s Substance & Application
14. Taiji’s Civil & Martial Qualities
15. Taiji’s Identifying of Energies
16. On the Thirteen Dynamics Long Boxing Set
17. Taiji’s Inversion of the Passive & Active Aspects
18. The Taiji-ness of the Human Body
19. Taiji’s Separation of the Civil & Martial Qualities into Three Accomplishments
20. Taiji’s Lesser Accomplishment – Its Martial Quality
21. Correctness of Skill in Taiji
22. Taiji’s Lightness & Heaviness, Floating & Sinking
23. Taiji’s Four Secondary Techniques
24. The Proper Alignment of Waist & Headtop in Taiji
25. A Taiji Map of the Four Seasons & Five Energies
26. The Essence of Blood & Energy in Taiji
27. Strength & Energy in Taiji
28 Taiji’s Reducing Measurements
29. Vessels, Channels, Sinews, and Acupoints in Taiji 太極字字解
30. Some of the Terms in Taiji
31. Taiji’s Reducing of Measurements in the Context of Controlling, Seizing, Capturing, or Sealing
32. Taiji’s Boosting or Dissipating Energy & Strength

(Thirty-Two Sections in Total)

Supplementary Texts:

(i. Taiji’s Emptying, Tying Up, Filing, and Kneading 懂勁先後論
(ii) Before Identifying Energies and After 尺寸分毫在懂勁後論
(iii) Reducing Measurements After Identifying Energies
(iv) The Fingers, Palm, Fist, and Hand in Taiji 口授穴之存亡論
(v) On Personal Instruction in the Acupoints that Save or Kill
(vi) What Zhang Sanfeng Inherited
(vii) The Teachings of Zhang Sanfeng
(viii) Zhang Sanfeng on Using Martial Arts to Achieve the Way


1. The Eight Gates & Five Steps

方位 八門
position / gate:

掤 南 坎
warding off – S / ☵

捋 西 離
rolling back – W / ☲

擠 東 兑
pressing – E / ☱

按 北 震
pushing – N / ☳

採 西北 巽
plucking – NW / ☴

挒 東南 乾
rending – SE / ☰

肘 東北 坤
elbowing – NE / ☷

靠 西南 艮
bumping – SW / ☶


The positions of the eight gates are based on the principle of the passive and active aspects inverting each other, cycling round and round, following each other in their process. All of the four primary techniques (corresponding to the cardinal directions) and four secondary techniques (corresponding to the corner directions) must be understood. Warding off, rolling back, pressing, and pushing are the four primary techniques. Plucking, rending, elbowing, and bumping are the four secondary techniques. The combining of these cardinals and corners thus positions the trigrams.
     The body makes its steps according to the five elements, bracing in all directions. The five elements are: advance (fire), retreat (water), step to the left (wood), step to the right (metal), and stay in the center (earth). Advancing and retreating are the steppings of water and fire, left and right are the steppings of metal and wood, and the central earth is the axis for all of them.
     Embrace the eight trigrams as you step through the five elements. Techniques plus steps equals eight plus five, amounting to thirteen, naturally expressed as the Thirteen Dynamics, known as the Eight Gates & Five Steps.



2. Sui metodi di allenamento per gli Otto cancelli e i Cinque passi.


The eight trigrams and five elements are innate within us. You must first understand that they are based in these four terms: perception, realization, activation, action. [These four terms amount to “moving with awareness”. This is a breakdown of four words – 知, 覺, 運, 動 – which would typically, and especially so for modern Chinese speakers, only be considered as two terms: 知覺 and 運動. To break movement (運動) and awareness (知覺) into their component parts results in: moving = the activation (運) of movement + the act (動) of moving, and awareness = the perception (覺) that something is + the realization (知) of what it is. In short, moving with awareness. This idea is further elaborated upon in the next section, where the purpose of breaking down the two terms into four becomes more clear.]
Once you can identify energies, then you will be able to be miraculous. But in the beginning of training, you should understand moving with awareness. Although it is innate, it is nevertheless hard to achieve within oneself.



3. Our Innate Ability to Distinguish


     From birth, our eyes can see, ears can hear, nose can smell, mouth can taste. Sights and sounds, smells and tastes – all innate senses. Dance of hands, prance of feet – the abilities of our limbs are all innate forms of movement. Pondering upon this, we find it is our random experience – “Our natures make us the same, but our experiences make us unique.” [Lun Yu, 17.2] – that makes us lose touch with what is innate. If we want to return to our innate qualities, there will be no martial aspect unless we seek the source of movement, and there will be no civil aspect unless we grasp the basis of awareness. With these things, then there will be moving with awareness.
     If there is activation and perception, there will be action and realization. If there is no activation or perception, there will be no action or realization. When activation is at its height, action is initiated. When perception is fully lucid, there is realization. Action and realization are the easy part. Activation and perception are tricky.
     First strive to move with awareness for yourself, grasping it within your own body, then naturally you will be able to spot it in the opponent. If on the other hand you try to find it in opponents first, you will probably never find it in yourself. You have to be able to understand this concept in order to be able to identify energies.



4. Stick, Adhere, Connect, and Follow


Sticking means to lift up high.
Adhering means to stay and be attached.
Connecting means to let go of yourself and not separate from the opponent.
Following means to follow him wherever he goes.
If you want to move with awareness and yet you do not understand sticking, adhering, connecting, and following, it will be beyond your reach, for it is a very subtle skill.



5. Crashing In, Collapsing, Coming Away, and Resistance

頂者出頭之謂也 匾者不及之謂也 丢者離開之謂也 抗者太過之謂也 要知于此四字之病不但粘黏連隨斷不明知覺運動也初學對手不可不知也更不可不去此病所難者粘黏連隨而不許頂匾丢抗是所不易矣

Crashing in means sticking your head out.
Collapsing means not enough pressure.
Coming away means separating. Resistance means too much pressure.
You should understand that these four mistakes will not merely interfere with sticking, adhering, connecting, and following, but will also prevent you from moving with awareness. When beginning to work with a partner, you must understand and especially prevent these errors. The difficulty in sticking, adhering, connecting, and following is in not allowing yourself to crash in, collapse, come away, or resist. This is not at all easy.

Schiantarsi significa sporgere la testa.
Crollare significa non avere abbastanza pressione.
Venire via significa separare. >Resistenza significa troppa pressione.
Dovresti capire che questi quattro errori non interferiranno semplicemente con attaccare, aderire, connettere e seguire, ma impediranno anche di muoverti con consapevolezza. Quando inizi a lavorare con un partner, devi capire e soprattutto prevenire questi errori. La difficoltà di attaccare, aderire, connettersi e seguire non significa lasciarti cadere, crollare, venire via o resistere. Questo non è affatto facile.



6. Fighting Without Mistakes


Crashing in, collapsing, coming away, and resistance will lose in a fight, and so they are called mistakes. If you neglect sticking, adhering, connecting, and following, you will not be able to achieve moving with awareness. And if you are not aware of yourself, how will you be able to know your opponent? Therefore when fighting, do not use crashing in, collapsing, coming away, or resistance, thereby opposing the opponent, instead use sticking, adhering, connecting, and following, thereby awaiting the opponent. If you can do it in this way, then not only will you be without mistakes, but moving with awareness will be automatically accomplished, and you can then progress to the skill of identifying energies.


對待用功法守中土 俗名站橦

7. Practicing maintaining the central ground in fighting

(Commonly called standing like a post)


When standing centered, your feet should be rooted.
Start by understanding the four primary techniques, then advancing and retreating.
The four techniques are ward-off, rollback, press, and push.
You have to do a lot of work to get them to be real.
For the body posture, your waist and headtop should both be correct.
When sticking, adhering, connecting, and following, your intention and energy are to be uniform throughout.
Movement and awareness respond to each other.
Mind is sovereign and body is subject.
When you get the degree just right, you will naturally have both the civil quality and the martial. (i.e. If the “degree” is not right, there is “overcooking” or “undercooking”, in which case too civil would be undercooked and too martial would be overcooked.)

     Praticare mantenendo il terreno centrale nella lotta (Comunemente chiamato in piedi come un post)
     Quando ti trovi in ​​posizione centrale, i tuoi piedi dovrebbero essere radicati.
     Inizia comprendendo le quattro tecniche primarie, quindi avanzando e ritirandosi.
     Le quattro tecniche sono ward-off, rollback, stampa e push.
     Devi fare molto lavoro per farli diventare reali.
     Per la postura del corpo, la tua vita e la sommità della testa dovrebbero essere entrambi corretti.
     Quando si attaccano, aderiscono, si collegano e seguono, le tue intenzioni e le tue energie devono essere uniformi.
Movimento e consapevolezza si rispondono l'un l'altro.
La mente è sovrana e il corpo è soggetto.
     Quando ottieniil giusto grado, avrai naturalmente sia la qualità civile che quella marziale. (Cioè Se il "grado" non è giusto, c'è "cottura eccessiva" o "cottura troppo cotta", nel qual caso troppo civile sarebbe poco cotto e troppo marziale sarebbe troppo cotto.)



8. The Body’s Posture – The Waist & Headtop


For your body’s posture, how could your waist and headtop be ignored?
Neglecting either, all your work would be in vain.
Waist and headtop are to be exhaustively studied for your whole life.
When your body’s posture is natural, it will naturally be loosened and comfortable.
If you dismiss this truth, how will you end up but that after ten years you will still be confused?

Trascurando entrambi, tutto il tuo lavoro sarebbe invano.  
Vita e testata devono essere studiati esaurientemente per tutta la vita.  
Quando la postura del tuo corpo è naturale, sarà naturalmente allentata e confortevole.  
Se rifiuti questa verità, come finirai, ma dopo dieci anni sarai ancora confuso?



[9] TAIJI’S CIRCLING [as in the circles of the pushing hands exercise]


Circling while retreating is easy, but circling while advancing is difficult, so do not get sloppy with your waist and headtop when going forward or back.
It is hard to stay in the central position, so the ease of retreat and difficulty of advance are to be carefully studied. B As this is a matter of movement rather than stance, stay close to the opponent while advancing or retreating.
Circling can be like a watermill as it speeds up or slows down, or like the dragon-like clouds or tiger-like winds winding all around.
If you use the sky as a model to help you seek this, then after a long time it will be expressed instinctively.

Girare mentre ci si ritira è facile, ma girare mentre si avanza è difficile, quindi non scivolare con la vita e la sommità del capo quando vai avanti o indietro.
È difficile rimanere nella posizione centrale, quindi la facilità della ritirata e la difficoltà di avanzare devono essere attentamente studiati.
Poiché si tratta di movimento piuttosto che di posizione, stare vicino all'avversario mentre avanza o si ritira.
Girare può essere come un mulino mentre accelera o rallenta, o come le nuvole simili a draghi o i venti simili a una tigre che serpeggiano tutt'intorno.
Se usi il cielo come modello per aiutarti a cercarlo, poi dopo molto tempo sarà espresso istintivamente.





It is natural to ward off while advancing and roll back while retreating, since passive and active, like water and fire, exchange roles with each other.
First understand the four primary techniques and get them to be authentic, then you may move on to plucking, rending, elbowing, and bumping, performing the four secondary techniques on the basis of the primary.
Then there is the Thirteen Postures solo set, which goes on and on ceaselessly, and hence is called Long Boxing. (“It is like a long river flowing into the wide ocean…”)
You may spread out and gather in as you will, but by no means allow yourself to stray from the taiji concept.

È naturale allontanarsi mentre si avanza e si tira indietro mentre si ritira, poiché passivo e attivo, come l'acqua e il fuoco, si scambiano i ruoli l'uno con l'altro.
Per prima cosa capisci le quattro tecniche primarie e fai in modo che siano autentiche, quindi puoi passare a strappare, strappare, gomitare e urtare, eseguendo le quattro tecniche secondarie sulla base del primario.
Poi c'è il set solista di Thirteen Postures, che va avanti e avanti incessantemente, e quindi si chiama Long Boxing. ("È come un lungo fiume che scorre nell'ampio oceano ...")
Potresti allargarti e riunirti come preferisci, ma non lasciarti sfuggire il concetto di taiji.





Four techniques divide into above and below, sky and ground: plucking, rending, elbowing, and bumping each having their source [pluck & rend based in sky, elbow & bump based in ground]. When plucking and bumping are coordinated with each other, there is no worry of above and below coming out of joint. But if rending and elbowing are not coordinated with each other, you will lose the relationship between sky and ground and be left with only sighs of regret. As this explanation is clearly about the realms of sky and ground, when advancing using elbowing or rending, return to the condition of mankind [i.e. the proper range, the balanced position, man being the middle zone between sky and ground].

Quattro tecniche si dividono in alto e in basso, cielo e terra: spiumare, lacerare, sgomitare e urtare ognuno di loro con la propria fonte [pizzicare e strappare in base a cielo, gomito e bump basati sul terreno].

Quando spiumare e sbattere sono coordinati l'uno con l'altro, non vi è alcuna preoccupazione di sopra e sotto uscire dal comune.

Ma se il rending e il gomito non sono coordinati l'uno con l'altro, perderai la relazione tra cielo e terra e rimarrai con solo sospiri di rimpianto.

Poiché questa spiegazione riguarda chiaramente i reami del cielo e della terra, quando si avanza usando il gomito o il rending, si ritorna alla condizione dell'umanità [cioè l'intervallo corretto, la posizione equilibrata, l'uomo che è la zona centrale tra il cielo e il terreno].




八卦正隅八字歌十三之数不幾何幾何若是無平凖丢了腰頂氣歎哦不断要言只兩字君臣骨肉細琢磨功夫內外均不断對待数兒豈錯他 對待於人出自然由茲往復於地天但求舍己無深病上下進退永連綿

This eight technique song concerns the eight trigrams with its four primary and four secondary techniques.

A mere thirteen dynamics is not a lot.
But however many there might be, if their standard is not maintained and if the position of your waist and headtop is misplaced, you will end up sighing with woe.
     The key to their being no division lies in but two words: the “sovereign” and “subject” roles of the mind and body – ponder them carefully.
Your skill should have no division between internal and external, and then there will be not any mistakes however many contenders you fight.
     What comes out of you during a fight should be natural, coming from such interactions as between the realms of ground and sky.
When you no longer have a problem with letting go of yourself, there will never be hesitation as you go upward or downward, forward or back.

Questa canzone di otto tecnica riguarda gli otto trigram con le sue quattro tecniche primarie e quattro secondarie.    Solo tredici dinamiche non sono molte.

Ma comunque molti potrebbero esserlo, se il loro standard non viene mantenuto e se la posizione della tua vita e del tuo copricapo è fuori posto, finirai con un sospiro di dolore. La chiave del loro essere senza divisione risiede in due parole: i ruoli "sovrani" e "soggetti" della mente e del corpo - meditateli con attenzione. La tua abilità non dovrebbe avere alcuna divisione tra interno ed esterno, e poi non ci saranno errori, ma molti contendenti si combatte. Ciò che ti viene fuori durante un combattimento dovrebbe essere naturale, provenendo da tali interazioni come tra i reami di terra e cielo. Quando non hai più problemi a lasciarti andare, non ci sarà mai esitazione mentre vai in alto o in basso, avanti o indietro.



13. Taiji’s Substance & Application


Principle is the substance of essence, energy, and spirit. Essence, energy, and spirit are the substance of the body. Body is mind applied. Power is the applying of body. Mind and body have a specific controller: principle. Essence, energy, and spirit also have a specific controller: heartfelt sincerity. Sincerity is the way of nature and to be sincere is the way of mankind, and neither of these ways leaves the mind for an instant.
     If you understand the principle that nature and mankind are of the same substance, you will naturally grasp the solar and lunar [i.e. active and passive] flow of energy, that the energy is the flow of intention, and that spirit lies naturally hidden within principle. Then you will obtain the martial and civil aspects, and the qualities of wisdom and spirituality. In order to make use of martial arts as a means to discuss mind and body or to develop power and strength, keep it based in the Way, for this art is not only for developing skill.
     Power comes from the sinews. Strength comes from the bones. Looking at it purely physically, one who has great strength is able to carry many hundreds of pounds, but this is an externally showy action of bones and joints, a stiff strength. If on the other hand the power of your whole body is used, it may appear you are unable to lift hardly any weight at all, yet there is an internal robustness of essence and energy, and once you have achieved skill, you will seem to have something more wonderful than one who has the stiff sort of strength. Thus runs the method of physical training for self-cultivation.



14. Taiji’s Civil & Martial Qualities


The civil quality is the substance. The martial quality is the application. The civil training within the martial application is a matter of the essence, energy, and spirit. It is the physical cultivation. The martial training of the civil substance is a matter of mind and body. It is the martial reality. The civil and martial qualities in the training process are a matter of when to coil and when to release. This is the basis of physical cultivation. The civil and martial qualities in a fighting situation are a matter of when best to store and when best to issue. This is the foundation of martial reality.
     It is said that a dose of civil in the martial makes it a softened physical exercise, the sinewy power of essence, energy, and spirit, while adding more martial to the martial would make it a hardened fighting drill, a solid effort of mind and body. The civil quality without the martial quality at the ready would be just application without substance. The martial quality without the civil quality in tandem would be substance without application. Since one piece of wood will not support a whole building, and since you cannot clap your hands with just one hand, this is not just a matter of health and fighting, but is a principle that applies to everything.
     The civil quality is the inner principle. The martial quality is the outward skill. Those who have the outward skill but lack the civil principle will be consumed by reckless glory. Discarding the original purpose of the art, they will try to overpower opponents and inevitably lose. Those on the other hand who have the civil principle but lack the outward skill will be distracted by meditative expectation. They will have no idea what to do in a fight, and they will be destroyed the moment it turns chaotic. To apply this art upon an opponent, you must understand both the civil and martial qualities.



15. Taiji’s Identifying of Energies


Once you are identifying your own energies, you will be working your way toward something miraculous. Succeed at the civil aspect and then delve into the martial. There are at all times in the body seventy-two channels for passive energy [as well as seventy-two channels for active energy]. When the active aspect is balanced by the passive, water and fire are in a state of mutual benefit, skyness and groundness are at peace with each other, and the genuineness of one’s life essence is preserved.
     Once you are identifying the opponent’s energies, in a state of seeing them and hearing them, you are adapting to everything you encounter, and will naturally obtain the subtlety of falseness and trueness [i.e. the manipulating of emptiness and fullness]. The postures will be performed with effortless precision and your movements will be conducted with awareness. Once at this degree of skill, everything you do will be appropriate and you will not have to put thought into what you are doing.



16. On the Thirteen Dynamics Long Boxing Set


     In your own training of each posture, once you have learned them all, they are joined together to make a long routine, flowing on and on without interruption, one posture after another, and thus it is called Long Boxing. It is crucial for the set of postures to be performed consistently, otherwise it may after a while turn instead into either “slippery boxing” or “stiff boxing”. You assuredly must not lose your pliability, and the movement of your whole body should be grounded upon mind and spirit. After practicing over a long period of time, you will naturally have a breakthrough and attain everything you have been working toward, and nothing will be strong enough to stand up against you.
     When working with a partner, the four techniques of ward-off, rollback, press, and push are the first of the thirteen dynamics to work on. Stand in one place and do the four techniques rolling in circles, then do them advancing and retreating, doing them at a middle height. Then do them higher and lower as well, practicing at all three heights.
     Starting with the basics, work your way through the solo set. Then begin working with the four techniques, larger gross movements at first, then focusing on the finer details until the skill of extending and contracting is fluent, and you will have ascended through the midway of attainment, and then will continue to the top.



17. Taiji’s Inversion of the Passive & Active Aspects


Examples of the active / passive: ☰ / ☷
sky / ground
sun / moon
fire / water
☲ / ☵
releasing / coiling
exiting / entering
issuing / storing
offense / defense
opening / closing
subject / sovereign
muscle / bone
the practice / the theory
the energy / the principle
body / mind
martial / civil
dedicated to / absorbed in
square / round
exhale / inhale
up / down
advance / retreat
oblique / direct

為三天地人也明此陰陽顛倒之理則可與言道知道不可須臾離則可與言 人能以人弘道知道不逺人則可與言天地同軆上天下地人在其中矣苟能

The inversion principle can be explained with water and fire. Left to their own devices, fire rises and water sinks, but if water is placed above fire then they are in an inverted state. Of course, if not done properly there would be no inverted state, (just a fire put out and some water made into steam,) and so it has to be a situation of water being put in a pot which is then positioned over a fire. When the water in the pot receives the fire’s heat, not only will it not be able to sink away, it will also absorb the fire’s heat and inevitably become warm, and although the fire is rising to the pot, it is stopped there and goes no further. By not allowing the fire to rise freely or the water to sink away, this is water and fire as in After Completion (hexagram 63 – made of water ☵ on top of fire ☲), and is the principle of inversion. If the fire is allowed to rise freely and the water to sink away, the result will of course be that the water and fire will go their separate ways as two entities, and this is water and fire as in Before Completion [hexagram 64 – made of fire ☲ on top of water ☵]. So goes the principle that in separating they become two and in joining they become one, and thus it is said that one becomes two, then two becomes one, which totals three, namely sky, ground, and mankind.
     Once you understand this principle of passive and active inverting, then the Way can be discussed. Once you understand that the Way cannot be departed from for a moment, then human beings can be discussed, and it is through human beings that the Way can be glorified. Once you understand that the Way is not far away from human beings, then the universe can be discussed. It is all one entity of sky above, ground below, and mankind in the middle. If you can examine the world, and be one with the shine of the sun and moon, with the grandeur and erosion of the landscape, with the wax and wane of the seasons, with the growth and decay of plants, and come to terms with the favors and frownings of spirits, and understand the rising and declining of human affairs, then can be discussed the larger universe of skyness and groundness, and the smaller universe that is a human being.
     To understand the human body and mind, study the awareness and abilities of things in Nature. Then the human awareness and abilities that come from Nature can be discussed. If you do not forget your innate talents, nor your noble energy, constantly nurturing it and never harming it, you will survive indefinitely. And so it is said that a human being is a small universe. The sky represents your nature, the ground represents your life, and your naturalness represents your spirit. If you do not understand this, how will you be a blending of sky and ground to make a third? Unless you express your nature and sustain your life, the work of spiritual enlightenment and transformation has nothing to build on and cannot come to fruition.



18. The Taiji-ness of the Human Body


     1) The heart is in charge of the whole body, the body’s taiji [the body’s “grand polarity”, the body’s “1”].
     2) The eyes are the solar and lunar aspects, the “two polarities”.
     3) The head represents the sky and the feet represent the ground. The Renzhong acupoint [between lip and nose] represents mankind, along with the Zhongwan acupoint (solar plexus). The three combined are the “three substances”.
     4) The four limbs are the “four manifestations”.
     5) The passive (or more solid organ) correspondences (to the five elements]/) within the body are: kidneys – water, heart – fire, liver – wood, lungs – metal, spleen – earth. The active (or more bag-like organ) correspondences within the body are: bladder – water, small intestine – fire, gallbladder – wood, large intestine – metal, stomach – earth. The external correspondences are: headtop – fire, jowls and Chengjiang acupoint (below the lower lip) – water, left ear – metal, right ear – wood, both sides of the “life gate” (earth). Spirit is expressed from the heart. The eyes are the sprouts of the heart (similar to “windows to the soul”). Essence is expressed from the kidneys. The brain and kidneys are the source of the essence. Energy is expressed from the lungs. The gallbladder energy has its source in the lungs. When the eyes see clearly, the actions of the heart make the spirit flow. When the ears hear clearly, the actions of the brain make the kidneys smooth. As breath goes in and out, what is perceived by the senses of smell and taste are: salty – water, sour – wood, spice (sweet) – earth, bitter – fire, sweet (spice) – metal. And the sounds they produce are: clear – wood, fire – hoarse, congested – metal, breathy – earth, distracted – water. The scent and taste of the air as the lungs pump it in and out, and as the wind (☴) and thunder (☳) of liver and gallbladder produce the five manners of voice, comes and goes as the five fragrances/flavors.
     6) Mouth, eye, nose, tongue, spirit, and intent make the six internal unions by which the six desires will be overcome. Hand, foot, shoulder, knee, elbow, and hip make the six external unions by which the six paths (front, back, left, right, up, down) will be straightened (i.e. moved toward efficiently).      7) The seven external apertures are: eye, ear, nose, mouth, anus, urethra, navel. The seven internal emotions, which are governed by the heart, are: joy, rage, worry, obsessiveness, grief, fear, shock. Inside, joy is in the heart, rage is in the liver, worry is in the spleen, grief is in the lungs, fear is in the kidneys, shock is in the gallbladder, obsessiveness is in the small intestine, terror is in the bladder, anxiety is in the stomach, and pensiveness is in the large intestine.

   8) The internal qualities of the eight trigrams:

☴☲☷ ☳  ☱ ☶☵☰

☲: S / Wu [noon] / fire / heart meridian
☵: N / Zi [midnight] / water / kidney meridian
☳: E / Mao [dawn] / wood / liver meridian
☱: W / You [sunset] / metal / lung meridian
☰: NW / metal / large intestine / transforming of water
☷: SW / earth / spleen / transforming of earth
☴: SE / wood / gallbladder / transforming of earth
☶: NE / earth / stomach / transforming of fire

     9) Externally, ☵ is 1, ☷ is 2, ☳ is 3, ☴ is 4, the center is 5, ☰ is 6, ☱ is 7, ☶ is 8, and ☲ is 9. 2 and 4 are the shoulders, 6 and 8 are the feet, at the top is 9, at the bottom is 1, on the left is 3, on the right is 7 (producing a “magic square” in which every line of three numbers – horizontal, vertical, diagonal – adds up to the same number):

4  9  2
3  5  7
8  1  6

These are the “nine palaces” [eight trigrams plus the center]. The internal quality of the nine palaces is the same.
     [10] The inner and outer [alignment with the ten Celestial Stems (the names of the days of the ancient ten-day week, a poetic microcosm of the agricultural process: 甲 Jia – “Seed”, 乙 Yi – “Sprout”, 丙 Bing – “Shoot”, 丁 Ding – “Ear”, 戊 Wu – “Sickle”, 己 Ji – “Bundle”, 庚 Geng – “Pestle”, 辛 Xin – “Sack”, 壬 Ren – “Haul”, 癸 Gui – “Store”. The pulse of the days is: active, passive, active, passive, the odd-numbered active days intended as being more work-oriented days and the even-numbered passive days intended as being more rest-oriented days. The order is twisted below because the pairings are presented passive/active rather than active/passive.)] runs thus: Yi: liver and left ribs / transformed by the metal of the lungs Jia: gallbladder / transforms the earth of the spleen Ding: heart / transformed by the wood of the gallbladder and liver Bing: small intestine / transforms the water of the kidneys Ji: spleen / transformed by the earth of the stomach Wu: stomach / transforms the fire of the heart, energy coursing through the mountain and valley of back and chest Xin: lungs and right ribs / transformed by the water of the kidneys Geng: large intestine / transforms the metal of the lungs Gui: kidneys and lower body / transformed by the fire of the heart Ren: bladder / transforms the wood of the liver These are the internal and external qualities of the ten Celestial Stems.      The twelve Terrestrial Branches also have internal and external qualities [which for some reason are not delved into here. The Terrestrial Branches are the names of the ancient “hours” of the day: 子 Zi (11pm-1am – “Conception” – picture of a baby, representing also the new day beginning at midnight), 丑 Chou (1am-3am – “Curled Up” – in sleep), 寅 Yin (3am-5am – “Contortion” – curled up further in sleep), 卯 Mao (5am-7am – “Shutters Opening” – i.e. dawn), 辰 Chen (7am-9am – “Slight Bowing” – looking down away from the sun above the horizon), 巳 Si (9am-11am – “Deep Bowing” – slouching over in response to rising sun), 午 Wu (11am-1pm – “Oppression” – sun directly above), 未 Wei (1pm-3pm – “Short Shadow” – shadow finally moving off center), 申 Shen (3pm-5pm – “Long Shadow”), 酉 You (5pm-7pm – “Wine Withdrawn” – the wine going back into the bottle, i.e. sunset), 戌 Xu (7pm-9pm – “Depression” – woundingly missing the daylight), 亥 Hai (9pm-11pm – “Bliss” – picture of a man and woman in bed together). As a further side note, since the Celestial Stems describe an agricultural process and the Terrestrial Branches are based on the progress of the sun through the sky, the 天干地支 Celestial Stems and Terrestrial Branches probably should have been called the 地干天支 Terrestrial Stems and Celestial Branches.)
     Once you are clear about this theory [that there is a taiji quality of passives and actives inherent in the body], you will then be able to talk of the methods of self-cultivation.



19. Taiji’s Separation of the Civil & Martial Qualities into Three Accomplishments


     As far as the Way goes, without cultivating the self, there is no source from which to obtain it. It is separated into three vehicles for cultivation, “vehicle” meaning accomplishment. The greater vehicle takes you all the way to the top. The lesser vehicle gets you at least to the bottom. The middle vehicle is to succeed via sincerity. The methods are separated into three kinds of cultivation, but are working towards the same accomplishment.
     Cultivation of the civil quality is internal. Cultivation of the martial quality is external. Physical training is internal. Martial affairs are external. When the cultivation methods, both internal and external, surface and interior, are merged and achieved together, this is a grand accomplishment, the top.
     When one obtains the martial quality by way of the civil training or obtains the civil quality by way of the martial training, this is the middle.
     When one knows only the civil training but knows nothing of the martial part of it or focuses on only the martial part of it but does not do the civil training, this is the bottom.



20. Taiji’s Lesser Accomplishment – Its Martial Quality


Taiji’s martial quality is to be outwardly soft while inwardly hard, always seeking softness. By being outwardly soft over a longer and longer period, you will naturally obtain inner hardness, so long as your mind is focused on the softness rather than the hardness. The difficulty lies in containing hardness within and not letting it expose itself, outwardly only engaging the opponent with softness. By using softness to respond to hardness, his hardness is made to dissipate until it is spent.
     How is such a skill to be obtained? Once your sticking, adhering, connecting, and following are complete, you will naturally have achieved moving with awareness, and from there you will move on to identifying energies, then gain a miraculous understanding, and ultimately you will have been transformed.
     As for the subtlety of four ounces moving a thousand pounds – how could you have such an ability if your skill has not reached a transformative state? Thus it is said that you are to recognize when you are connected to the opponent, and thereby obtain the art of keenly observing and listening.



21. Correctness of Skill in Taiji


     Taiji is round, never abandoning its roundness whether going in or out, up or down, left or right. And Taiji is square, never abandoning its squareness whether going in or out, up or down, left or right. As you roundly exit and enter, or squarely advance and retreat, follow squareness with roundness, and vice versa. Squareness has to do with expanding, roundness with contracting. (Squareness means a directional focus along which you can express your power. Roundness means an all-around buoyancy with which you can receive and neutralize the opponent’s power.)
     The main rule is that you be squared and rounded. After all, could there be anything beyond these things? By means of this you will become proficient at the skill. But “gazing up, it grows higher, and drilling in, it gets harder…” [i.e. there is always more to it], so magical it is. When you look upon it at last, it hides again, revealing there is yet more subtlety to it, illumination upon illumination. It generates new features infinitely, rendering you “unable to quit even if there were the desire to do so.” [Lun Yu, 9.11]



22. Taiji’s Lightness & Heaviness, Floating & Sinking


– [1a] Both sides fully heavy [“double pressure”] is wrong. It is too full. It is different from sinking.
– [1b] Both sides fully sinking is okay. It has to do with being ready to move. It is different from heaviness.
– [1c] Both sides fully floating [“double vacuum”] is wrong. It is too empty. It is different from lightness.
– 1d) Both sides fully light is okay. It has to do with natural nimbleness. It is different from floating.
– 2a) One side under-light and one side under-heavy is okay. To underdo means one side is stable. Therefore it is okay. Since to underdo is stable, it will not lose squareness and roundness.
– 2b) One side over-light and one side over-heavy is wrong. To overdo means neither side is stable. Therefore it is wrong. Since to overdo is unstable, it will lose squareness and roundness.
– 2c) One side under-floating and one side under-sinking is wrong, for it is not enough.
– 2d) One side over-floating and one side over-sinking [is wrong, for it] is too much.
– 3a) One side under-heavy and one side over-heavy, you will be not only sluggish but also unsquared. – 3b) One side under-light and one side over-light, you will still be nimble but you will be unrounded.
– 3c) One side under-sinking and one side over-sinking, you will still be balanced but you will be unsquared.
– 3d) One side under-floating and one side over-floating, you will be not only scattered but also unrounded.
     Both sides fully light [1d] is not a matter of floating, and thus it is nimbleness. Both sides fully sinking [1b] is not a matter of heaviness, and thus it is alertness. Thus it is said: “The best technique is both light and heavy [2a], half and half, thus you will have a balanced technique.” Anything beyond these three [1b, 1d, 2a] would be wrong.
     When your inner naturalness is not obscured, it can be sent outward as purified energy, flowing into your limbs. If you do not exhaustively study these aspects of technique – lightness, heaviness, floating, sinking – it would be like digging a dry well. But if you possess squareness and roundness, then warding off, rolling back, pressing, and pushing will all be there inside and out down to their smallest detail, and you will have attained a great achievement, and then plucking, rending, elbowing, and bumping will also be squared and rounded. And so it is said: “Square but round, round but square.” Going beyond the shape [squareness OR roundness] takes you to the highest level [squareness AND roundness].



23. Taiji’s Four Secondary Techniques


     The four primary techniques, aligned with the four cardinal compass points, are ward-off, rollback, press, and push. In the beginning, there will be a lack of understanding of the principle that squareness can lead to roundness and that they may alternate. Thus ability will emerge in the four secondary techniques of pluck, rend, elbow, and bump. Due to your outer limbs and inner spirit not maintaining nimbleness of squareness/roundness in the primary techniques, the mistakes of lightness, heaviness, floating, or sinking will start to manifest, and with them the secondary techniques.      For example (3a): “One side under-heavy and one side over-heavy, you will be not only sluggish but also unsquared.” This situation will naturally lead to the secondary techniques. Or (1a): “Both sides fully heavy… is too full.” Again the secondaries will emerge. If your technique has many flaws, you will be compelled to use the secondary techniques to make up for them in order to regain a roundness that is centered and a squareness that is squared. Even a beginner can achieve this with the techniques of elbow or bump. But one whose skill has risen to a higher level still has to maintain the techniques of pluck and rend to regain a position that is centered and squared. Therefore the purpose of the four secondary techniques is to troubleshoot the mistakes you make in those moments when your technique is performed contrary to the theory.



24. The Proper Alignment of Waist & Headtop in Taiji


Your head is like a centered pole, as in “your headtop is suspended”, and with your hands making the trays to each side, your waist being the platform base, you are “standing like a scale”. Whether you receive the slightest bit of lightness or heaviness, floating or sinking, the tipping of the trays to either side will reveal all to you. With your headtop suspended and waist rooted below, you are connected from tailbone to skullbone.
     Standing in a vertical line, all depends on a horizontal rotation. My adaptations can catch the smallest change, and I can distinguish all measurements.      Rotating my waist, the great flag is waved. My mind sends the command, the energy carries the directing banners, and I naturally move with facility.      My whole body is activated like a toughened arhat warrior. In fighting, one will be either early or late.      Joining with the opponent, I send him away, but it is not necessary for me to try to launch him into the stratosphere. With an amount of power contained, I need only express a “ha!” and he goes far enough. But this is something that must be taught personally in order for the door to be opened and the view to be seen.



25. A Taiji Map of the Four Seasons & Five Energies(meaning the five elements)

夏 火 呵 南 春木噓東  西呬金秋 北 吹 水 冬

呼吸 土 中央

S: summer / fire / “he” [scolding]

E: spring / wood / “xu” [shushing] (taiji)

W: autumn / metal / “xi” [sighing]

N: winter / water / “chui” [boasting]

Center: earth / “hu-xi” [breathing]



26. The Essence of Blood & Energy in Taiji


Blood is for nourishment. Energy is for defense. Blood flows through muscles, tissues, and limbs. Energy flows through bones, sinews, and vessels. Healthy sinews and nails are a sign of healthy bone. Healthy scalp hair and body hair is a sign of healthy blood. When the blood is vigorous, the scalp and body hair is lush. When the energy is full, the sinews and nails are robust.
     Thus the boldness and strength of the blood and energy when the blood is emphasized manifests outwardly in the robustness of the bones, skin, and hair, while the form and function of the energy and blood when the energy is emphasized manifests inwardly in the robustness of the muscles, sinews, and nails. The energy relies on the blood’s burgeoning or depleting. The blood relies on the energy’s decreasing or increasing. Decreasing then increasing, burgeoning then depleting, the cycle goes on endlessly. Make use of this your whole life and you will never be worn out.



27. Strength & Energy in Taiji


Energy courses through the tissues, limbs, sinews, and vessels. Strength emerges from the blood, muscles, skin, and bones. Therefore a strong person has an outer robustness to their skin and bones, a matter of posture, while an energized person has an inner robustness to their sinews and vessels, a matter of presence. Training the energy and blood with emphasis on the energy will empower the internal. Training the blood and energy with emphasis on the blood will enhance the external.
     If you awaken to the functions of these two things, both the energy and the blood, you will naturally come to understand the basis of strength and energy. Understanding what strength and energy are all about, you will naturally be able to distinguish between the using of strength and the moving of energy: the moving of energy will be felt in your sinews and vessels, while the using of strength will be felt in your skin and bones – extremely different things indeed.



28 Taiji’s Reducing Measurements


Work first at training gross movements, then finer details. When the gross movements are obtained, then the finer movements can be talked of. When the finer movements are obtained, then measures of a foot and below can be talked of. When your skill has progressed to the level of a foot, then you can progress to the level of an inch, then to a tenth of an inch, then to the width of a hair. This is what is meant by the principle of reducing measurements.
     A foot has ten “inches”. An inch has ten tenths. A tenth has ten hairs. These are the measurements. It was long ago said: “Fighting is a matter of measuring.” Understanding the measurements, you can achieve the reducing of measurements. But if you want to understand the measuring, you will not be able to without the deeper teachings.



29. Vessels, Channels, Sinews, and Acupoints in Taiji


Controlling his vessels, seizing his channels, capturing his sinews, and sealing his acupoints – these four skills are to be worked toward after you are able to measure down from the level of a foot to the level of an inch, then to a tenth of an inch, then to the width of a hair. When his vessels are controlled, his blood will not circulate. When his channels are seized, his energy will not move. When his sinews are captured, his body will have no control. When his acupoints are sealed, he will lose consciousness.      By controlling certain vessels, he will seem half dead. By seizing certain channels, he will seem fully dead. By capturing certain sinews, his power will be cut off. By sealing the lethal acupoints, he will not survive. Basically, if he is without energy, blood, or spirit, how will he have any control over his body? However, even if you have ability in the skills of control, seize, capture, and seal, these particular effects will not work without specific instruction in them.



30. Some of the Terms in Taiji


Applying to either yourself or the opponent: file, knead, punch, strike, push down, rub in, push out, seize, spread, merge, ascend, descend. These twelve terms are all techniques.
     Applying to either yourself or the opponent: bending, extending, movement, stillness, rising, falling, quick, leisurely, evade, counter, incite, conclude. These twelve terms apply to your own energy in relation to the opponent’s techniques.
     Applying to your own body in relation to the opponent’s stepping: turn, switch, advance, retreat. Applying to your own gaze in relation to the opponent’s techniques: look left, look right, look forward, look behind. These eight terms have to do with your spirit.
     These four terms have to with intention and power: disconnecting, connecting, bowing forward, yawning backward. Disconnecting and connecting have to do with your spirit and energy. Bowing forward and yawning back have to do with your hands and feet. The power may disconnect, but the intention does not. If the intention disconnects, the spirit can stay connected. If the power, intention, and spirit disconnect together, there will be bowing forward or yawning back, your hands and feet not touching or landing where they would have. To bow forward is to end up cracking your head. To yawn backward is to end up toppling over. To keep yourself from cracking your head or toppling over, you must disconnect then reconnect. Bowing forward and yawning backward are important things to consider in fighting. At no moment allow there to be in mind, body, hand, or foot a disconnection without reconnecting, and then you will prevent bowing forward or yawning back.
     Seeking for the skills of disconnecting and connecting will not work without seeing what is concealed and revealing what is subtle. With concealment and subtlety, it is like you have disconnected but not disconnected. With seeing and revealing, it is like you have connected but not connected. By connecting and disconnecting, disconnecting and connecting, in mind, body, and spirit, you will ultimately be concealing and revealing, and then you will have no worry that you are not sticking, adhering, connecting, and following.



31. Taiji’s Reducing of Measurements in the Context of Controlling, Seizing, Capturing, or Sealing


When in your fighting skill you have obtained the sense of a foot, an inch, a tenth of an inch, and the width of a hair, you can then estimate the opponent. Regardless of any ease you may have with the techniques of controlling, seizing, capturing, and sealing, in order to control his vessels, seize his channels, capture his sinews, and seal his acupoints, you must make estimations of a foot, an inch, a tenth of an inch, and the width of a hair.
     To control without estimation, his vessels can be obtained through pushing down. To seize without estimation, his channels can be obtained through rubbing in. To capture without estimation, his sinews can be obtained through pushing out. But as for sealing, without estimation his acupoints cannot be reached, because (to get to his acupoints) you have to work your way down from the level of a foot to the level of an inch, then to a tenth of an inch, then to the width of a hair. For these four skills, even if you receive instruction from an expert, you will not be able to master them unless you personally put a lot of work into them over a long period.



32. Taiji’s Boosting or Dissipating Energy & Strength


There is difficulty in boosting or dissipating your own energy and strength. There is also difficulty in boosting or dissipating the energy and strength of the opponent. When your awareness is insufficient, boost (your energy). When your movement is overdone, dissipate (your strength). These are things that are not easy matters when it comes to yourself.       When the opponent has too much energy, boost it. When he has too much strength, dissipate it. By this means, you will win and he will lose. Or you may when he has too much energy, dissipate it, or when he has too much strength, boost it. The principle is the same in either case, and yet to elaborate further: if he has too much (of either), add more so that he is overdoing, or if he has too little (of either), dissipate it further so that in his insufficiency he adds more and again ends up overdoing. Both boosting his energy and dissipating his strength induce him to overdo it. Boosting his energy is called the method of “tying up his energy”. Dissipating his strength is called the method of “emptying his strength”.




i. Taiji’s Emptying, Tying Up, Filing, and Kneading


To empty or tie up by way of filing is different from emptying or tying up by way of kneading. Emptying by way of filing, the opponent’s strength is boxed in. Tying up by way of filing, his energy is interrupted. Emptying by way of kneading, his strength is spread out. Tying up by way of kneading, his energy is boxed in.      If you apply the tying & kneading filing, then his energy and strength will be reversed. If you apply the emptying & kneading filing, then his energy and strength will fail. If you apply the tying & filing kneading, his strength will build up from his energy until his strength is greater than his energy. If you apply the emptying & filing kneading, his energy will build up from his strength, making his energy overloaded and his strength insufficient.
     The filing & tying kneading and the kneading & tying filing will both result in his energy getting sealed off by his strength. The filing & emptying kneading and the kneading & emptying filing will both result in his strength being chiseled away by his energy. Basically, methods such as tying up by way of filing or emptying by way of kneading all require that you work your way down from measurements of a foot, to an inch, to a tenth of an inch, to the width of a hair. If not, there will be no occasion of filing or kneading and a flattened out void for emptying or tying, for they will not be gotten from anywhere.

Svuotare o legare per mezzo del deposito è diverso dallo svuotamento o dal legare per mezzo dell'impasto. Svuotando per mezzo del deposito, la forza dell'avversario è incassata. Legandosi per deposito, la sua energia viene interrotta. Svuotandosi per impastare, la sua forza si espande. Legando per mezzo dell'impasto, la sua energia è inscatolata. Se applichi la limatura e l'impastamento, la sua energia e forza saranno invertite. Se applichi lo svuotamento e l'impastamento, la sua energia e forza falliranno. Se applichi la legatura e l'archiviazione, la sua forza si accumulerà dalla sua energia finché la sua forza non sarà maggiore della sua energia. Se applichi lo svuotamento e l'impastamento, la sua energia si accumulerà dalla sua forza, rendendo la sua energia sovraccaricata e la sua forza insufficiente. La limatura e l'impastamento delle legature e l'impastatura e la legatura comporteranno entrambi la sua energia che viene sigillata dalla sua forza. La limatura e lo svuotamento dell'impasto e l'impastatura e lo svuotamento causeranno entrambi la sua forza di essere cesellato dalla sua energia. Fondamentalmente, metodi come legare per mezzo di limatura o svuotamento per mezzo di impastare tutti richiedono che si passi dalle misure di un piede, a un pollice, a un decimo di pollice, alla larghezza di un capello. Altrimenti, non ci sarà alcuna occasione di archiviare o impastare e un vuoto appiattito per lo svuotamento o la legatura, perché non saranno ottenuti da nessuna parte. Traduttore Google, da sistemare.



(ii. Before Identifying Energies and After]


Before you are identifying energies, you will typically be making the mistakes of crashing in, collapsing, coming away, and resistance. Once you are identifying energies, you will perhaps still make the mistakes of disconnecting, connecting, bowing forward, and yawning back. Before you are indentifying energies, it is natural to be making mistakes, but even after you are identifying energies, there are reasons as to why there are still mistakes to be made. When in that vague zone of almost but not quite indentifying energies, there is a lack of precision in disconnecting and connecting, hence there will be mistakes. And then when almost but not quite at the level of the miraculous, bowing forward and yawning back may still not be entirely under control, again resulting in mistakes.
     As long as you are not making the mistakes of disconnecting, connecting, bowing forward, or yawning back, you are doing it right, for if your identifying of energies is not genuine, you would not able to prevent such mistakes. What does it mean for it to be genuine? Simply that a sensory foundation must be laid to build it up into a reality. Be aware through observing: there is looking forward, looking behind, looking left, looking right. Be aware through listening: there is rising, falling, quickness, leisure. Be aware through feeling: there is evading, countering, inciting, concluding. Be aware through acting: there is turning, switching, advancing, retreating. In this way, your identifying of energies will be genuine.
     You will then be able to reach the level of the miraculous, and this is because there is a foundation, the foundation being the identifying of energies. The subtleties of bending, extending, movement, and stillness are automatically built upon that foundation. Then spreading, merging, ascending, and descending are in turn built upon bending, extending, movement, and stillness. By way of bending and extending, movement and stillness, spread his attack aside when you see him enter, then merge with him as he tries to exit. Descend when you see his attack come in, then ascend as he withdraws.
     Once your genuineness in identifying energies reaches all the way to the point of the miraculous, at such a level you will thereafter be mindful in every activity – whether it be walking, sitting, lying down, running, eating, drinking, or even going to the bathroom. By this means, your achievement will go from middling to great.

Prima di identificare le energie, in genere commetterai errori di collisione, collasso, allontanamento e resistenza. Una volta che si identificano le energie, forse commetterai comunque gli errori di disconnessione, connessione, inchino in avanti e sbadiglio indietro. Prima di identificare le energie, è naturale fare errori, ma anche dopo aver identificato le energie, ci sono dei motivi per cui ci sono ancora degli errori da fare. Quando in quella zona vaga di energie quasi non identificate, c'è una mancanza di precisione nella disconnessione e nella connessione, quindi ci saranno degli errori. E poi quando quasi, ma non del tutto al livello del miracoloso, inchinarsi in avanti e sbadigliare non può ancora essere completamente sotto controllo, causando di nuovo degli errori.
Finché non commetti errori di disconnessione, connessione, inchino o sbadiglio, lo stai facendo bene, perché se la tua identificazione di energie non è genuina, non potresti impedire tali errori. Cosa vuol dire che sia genuino? Semplicemente, si deve porre una base sensoriale per costruirla in una realtà. Siate consapevoli osservando: guarda avanti, guarda indietro, guarda a sinistra, guarda a destra. Siate consapevoli attraverso l'ascolto: c'è aumento, caduta, velocità, tempo libero. Sii consapevole attraverso il sentimento: c'è sfuggire, contrastare, istigare, concludere. Siate consapevoli attraverso la recitazione: c'è svolta, commutazione, avanzamento, ritirata. In questo modo, la tua identificazione delle energie sarà genuina.
Sarai quindi in grado di raggiungere il livello del miracoloso, e questo perché c'è un fondamento, la base è l'identificazione delle energie. Le sottigliezze di flessione, estensione, movimento e immobilità sono automaticamente costruite su quella base. Quindi la diffusione, la fusione, l'ascensione e la discesa sono a loro volta costruite su flessione, estensione, movimento e immobilità. Mentre si piega e si estende, movimento e immobilità, distendi il suo attacco quando lo vedi entrare, quindi unisci con lui mentre cerca di uscire. Scendi quando vedi il suo attacco entrare, poi ascendi mentre si ritira.
Una volta che la tua genuinità nell'individuazione delle energie raggiunge il punto del miracoloso, a quel livello sarai in ogni momento consapevole di ogni attività - che sia camminare, sedere, sdraiarsi, correre, mangiare, bere o anche andare a il bagno. In questo modo, il tuo successo passerà da medio a grande.

Traduttore Google, da sistemare.





If you strive for the reducing of measurements before identifying energies, yours will amount to a small achievement and be but a smattering of martial skill. You will not be able to estimate the opponent even at the level of a foot before you are identifying energies. After you have achieved identifying energies, you will have a miraculous understanding, and you will automatically have the ability to reduce measurements. From there you will then be able to control, seize, capture, and seal.
     To understand the theory of vessels, channels, sinews, and acupoints, it is necessary to be clear about which techniques will save or kill. To understand the techniques that will save or kill, it is necessary to be clear about the acupoints for life and death. In the acupoint art, how could you go without knowing them [seeing as not knowing them might result in killing someone by mistake]? To know how to activate the life and death acupoints, it is necessary to be clear about the technique of sealing. Sealing is what determines both life and death.





The “palm” is the area of the hand below the fingers and above the wrist. The “hand” refers to the whole thing up to the fingertips. A “finger” refers to any of the five fingers. A “fist” is when the five fingers are clasped inward to emphasize the back of the hand. Palm techniques are matters of pushing down and pushing out. Finger techniques are matters of seizing, kneading, capturing, and sealing. Hand techniques are matters of filing and rubbing. Fist techniques are matters of striking.
     Fist techniques: Parry & Block, Punch to the Crotch, Under the Elbow, Torso-Flung Punch, and beyond these four there is also the Overturned Punch. Palm techniques: Brush the Knee, Exchanging Palms, Single Whip, Through the Back, and beyond these four there is also the Threading Palm. Hand techniques: Clouding Hands, Raising Hand, Seizing Hand, Crossed Hands, and beyond these four there is also the Reversing Hand. Finger techniques: bending, extending, pinching, sealing, and beyond these four there is also estimating, which is also called “reducing measurements” or “seeking acupoints”. The five fingers also have five-fingered functions, operating as a whole hand as well as individual fingers, and so these can be termed as either hand or finger techniques: corkscrewing, planting, curling, or closing inward, and beyond these four hand/finger techniques, there is also “standing alone”.
     The forefinger is the impatient finger, sword finger, assisting finger, or sticking finger. The middle finger is the central finger, closing finger, hooking finger, or smearing finger. The ring finger is the completing finger, surrounding finger, exchanging finger, or covering finger. The little finger is the helping finger, healing finger, enticing finger, or hanging finger. Though the names of these techniques are easy to comprehend, they are difficult to apply, even with personal instruction in the deeper methods.
     Supplementary palm techniques: Palms Facing Each Other, Push the Mountain, Shoot the Goose, Spreading Wings. Supplementary finger techniques: Sealing Shut, Jab in a Crossed Stance, Bending the Bow, Working the Shuttles. Supplementary hand techniques: Reaching Out to the Horse, Bending the Bow, Capturing the Tiger, Maiden’s Hands, Sitting Tiger Hands. Supplementary fist techniques: Punch Through the Mountain, Punch Under the Leaf, Turning Behind Punch, Momentum-Splitting Punch, Wrap & File Punch.
     A further supplementary layer is that your steps are to go along with your body’s changes and are never to perform a step unassociated with the five elements, and thus you will be free from making mistakes. Because of the principle of sticking, connecting, adhering, and following, as well as letting go of yourself to follow the opponent, your body in turn will go along with your stepping, and as long as you remain true to the five elements, there will be such a naturalness to your posture and steps that it will not matter even if you do make some mistakes here and there.





There are acupoints that save and acupoints that kill. They cannot be learned without personal instruction. Here are three reasons why: because of how difficult they are to learn, the fact that they are a matter of life and death, and the degree of a person’s talent. There are eight kinds of people not to be taught:
     1. the disloyal and unfilial,
     2. those who are fundamentally unkind,
     3. those with crooked intentions,
     4. those who are rude and reckless,
     5. those who think themselves superior to others,
     6. those who care more about rules than they do about people,
     7. those who are fickle,
     8. those who will have an easy time picking it up and then just as easily discard it.
     It must be understood that these eight people are not to be taught. Criminals of course do not deserve to be considered at all. As for those who may be taught, they are eligible to be given personal instruction in its secrets. There are five kinds who may be taught:
     [1] those who are loyal, filial, and gracious,
     [2] those with a mild temperament,
     [3] those who will hold to the method and not discard it,
     [4] those who will be true to the teacher,
     [5] those who will complete the study as ardent as when they started.
     These types will be resolved to complete the study without having doubts and can be shown the whole thing, and what will be given to the pupil is illumination. It goes from those who already know it to those who will know it, the torch being passed down through generations, always by this process. But what a shame it is that of those who know martial arts, some turn out to be criminals.





“The sky and the ground made the world.
Fu Xi was the progenitor of mankind.
He drew the trigrams and declared the Way for Emperor Yao and Emperor Shun, and for sixteen generations on.
The most mysterious of pinnacles have consented access to the most dedicated, such as Confucius and Mengzi.
The skill of spirit transmuting the life-force went down through seventy-two sages to King Wen and King Wu.
     “Instruction has come to me by way of the writings of Xu Xuanping.
The medicine to bring about longevity lies within ourselves, in the perfection of our original state being revived. [Basically, live every day as though it’s your first, a lesson that could have been learned from pretty much any Daoist poet.]
Your natural self can empower and enlighten.
The truth when expressed can fulfill you in spirit and body. With countless repetitions, chant of lengthening the springtime.
Heartfelt sincerity will have a real effect.
     “The three doctrines [Confucianism, Daoism, Buddhism] are not different schools, for all that each of them discuss is a matter of the Grand Polarity which runs through everything, centered and everlasting.
The ancient wisdom is always with us, constantly inspiring new students to learn.
When water and fire cooperate [as in hexagram 63 – water above, fire below, leading to a heated cooking pot, as opposed to hexagram 64 – fire above, water below, an absence of interaction which produces nothing], our goals are able to come to fruition.” [The metaphor in this last statement is that ancient knowledge is the fire and the act of learning from it is the water being brought to a boil.]





“I understand the idea that the three doctrines are basically the same: they are each a study of life, each take the mind to be controller of the body, and are purposed to maintain mind and body, to bring longevity to essence, energy, and spirit. With essence, energy, and spirit, we can be calmly civil and boldly martial. Calm and bold, civil and martial – as these things are expanded and have a transformative effect, there will come wisdom and spirituality. The earliest discoverers of this found their way into truth and then took it to another level. Later students then imitate what they did in order to achieve their awareness. Such awareness is innate in everyone, but to get at what they were doing, it is nevertheless necessary to follow in their footsteps. Civil and martial are inherent to human ability. The seeing of eyes and hearing of ears are inherently civil while the dancing of hands and prancing of feet are inherently martial, and so both aspects are clearly inherent. Having achieved the layers of civil, martial, wisdom, and spirituality, the forefathers advanced the teaching of self-cultivation by way of physical training, though not by way of martial arts.
     “When the teachings reached me, I grasped the receive/oppose [counterbalancing] nature of the dancing prancing, in which the passive aspect of the other person’s body is borrowed to build up the active aspect in one’s own. The active aspect is the masculine quality. The passive aspect is the feminine quality. The body has both qualities. While the maleness is active and the femaleness is passive, the femaleness receives the active aspect to counter her own passive aspect [as the maleness receives the passive aspect to counter his own active aspect]. Thereby the active [or passive] returns to its initial state [of being in balance with the other]. The passive feminine aspect within the body means more than a young woman being developed enough to become pregnant. There are countless ways in which a woman may enact counterbalancing, and this is not about the bodies of men and women being somehow corrected. It is said that taking advantage of the skyness and groundness in one’s own body is what makes the counterbalancing of the passive and active aspects. This means that a man may make use of the passive aspect of his masculine side as a way to counter his own feminine quality. [However, this work of balancing the masculine and feminine qualities within oneself] is not as efficient as the self-cultivation of two partners making use of their masculine quality to work at balancing their passive and active aspects [through the constant exchanging of passive and active roles during the pushing hands exercises].
     “Seeing as I have placed these teachings into a martial context, martial arts must not be viewed as something trivial, but as a part of physical education, a method of self-cultivation, a practice of life-enhancement, a category of wisdom and spirituality. The work of counterbalancing between two partners is no different in principle from the counterbalancing within your own body, but when working with a partner, it is like counterbalancing between mercury and lead. [In the context of two partners pushing hands, the role of the attacker is solid and heavy, like lead, while the defender is fluid and yielding, like mercury.] When fighting, the four primary techniques are a matter of active opposing passive, while the four secondary techniques are a matter of passive receiving active. The eight trigrams supply the eight techniques. The body and feet stand centered. To advance is to oppose actively. To retreat is to receive passively. To step to the left is to receive actively. To step to the right is to oppose passively. The five elements supply the five steps. Combined, they are the eight techniques and five steps.
     “These teachings of mine you may make use of for your entire life and yet never be able to use them up. What I have gained and am passing down is to be taught as a martial art of self-cultivation. As to the method of cultivating the self, it does not matter if it is approached by martial or civil means, for the achievement is the same. The three doctrines, at any of the three levels [greater, middle, lesser], are all inescapably based in the concept of the grand polarity. I wish for the next generation of students to examine the theory in the Book of Changes within themselves and that it be continued by succeeding generations. That would be a good thing.”





“Before there was the universe, there was the principle which governs the passive and active energies. This governing principle by which the universe exists is the core of the Way, and the way these energies flow is in the manner of complementary opposites. For passive and active to oppose and yet complement each other is a mathematical principle: to be [zeroed out in a half-and-half state of] one part passive and one part active is the Way. ‘The Way that cannot be described is the origin of the universe itself. The Way that can be described is the source of all things within the universe. [Daodejing, chapter 1]’ Before the universe existed, there was merely nothingness, and thus nothing to be described. Once the universe existed, there was finally somethingness, and thus things to be described. Before the universe existed, there awaited the principle of existence. Once the universe came into being, there was then the creative principle.
     “Pre-beginning, it was the principle of existence that brought about the balanced passive and active energies. Post-beginning, the creative principle then gave rise to the ways of coming into being: gestation in a womb, hatching from an egg, spontaneous generation from water, and metamorphosis. The Way is the way of neutrality, nourishing all things by being in a balanced position between skyness and groundness. The sky and ground are your greater parents, of the pre-beginning. Your mother and father are your lesser parents, of the post-beginning. When we are born, we are the recipients of the energies of passive and active, of pre-beginning and post-beginning, and on such a basis we begin. When we are born, we are given by our greater parents our life-force and disposition, and are endowed with reason. From our lesser parents come our physical essence, blood, and bones. By the merging of the life-force and body of the pre-beginning and post-beginning, we each then become a person. For us to align with the sky and ground, taking our place as one of the three substances, we cannot ignore our fundamental origin [as a product of both].
     “As long as we are able to follow our nature, we will not lose touch with our origin. By not forgetting where we come from, we will not lose touch with where we are headed, for if you want to know where you are going, you must first know where you are coming from. With our origin mapped out, our way ahead is a clear route that will be traversed by way of instinct. We all, whether smart or stupid, worthy or worthless, have an instinctive awareness that will point us to the Way. If we cultivate the Way, we will be able to know our origin and can fulfill our destiny. To know our origin and fulfill our destiny lies in being able to cultivate the self. Thus it is said [in the Da Xue]: ‘From king to commoner, it all comes down to self-cultivation.’ The way to cultivate the self is through instinctive understanding and ability: eyes keenly seeing and ears acutely hearing, hands dancing and feet prancing, martiality and civility. ‘Broaden your understanding by studying things deeply, thereby improving your intellect and smoothing your emotions.’      “Since mind is in charge of body, the intellect should be improved and the emotions smoothed in order for the feet to perform the five steps and the hands to perform the eight techniques. The hands and feet amount to four, and they can be used in such a variety of ways, but instinct is able to retrieve their basic state [of unity]. The eyes see as a union of three [what the left eye sees, what the right eye sees, what both eyes see by triangulating together] and the ears hear along the six paths. The eyes and ears amount to four, but within they function as one, instinct again regaining the basic state. Ears, eyes, hands, and feet – they each are divided into two, making two polarities, but each functioning as a unity, totaling a grand polarity.      “Gathering inward from without, expressing outward from within, all of it in this way can be reached, inside and out, specifically and in general, all understood thoroughly, and we will naturally attain the hoped-for achievements of the worthies and sages, their vision and knowledge, their wisdom and spirituality. This is what they meant by fulfilling one’s nature and facing one’s destiny, taking spirit as far as it will go and thereby causing transformation. The way of both Nature and mankind is sincerity and nothing more.”


ndt: Notes on the Yang and Wu family versions

[On the front cover, there are two titles for the manuscript and five personal stamps:]

太極法說〔吳愛仁堂〕 Explaining Taiji Principles (below which is placed a Wu Airen “property of” stamp) 吳鑑泉〔吳鑑泉章〕 Wu Jianquan [signature] (with his stamp) 吳氏家傳太極拳体用全書〔吳公藻〕 Complete Book of Wu Style Taiji Boxing Theory & Practice (with Wu Gongzao’s stamp) 黎鐸珍藏 1948〔黎鐸之印〕〔黎鐸〕 “For Li Duo to Cherish” [in Wu Gongzao’s handwriting] (with Li Duo’s stamp, below which is “1948” written over a different Li Duo stamp)

[As to Li’s role, I was contacted by YL Yip, son of a disciple of Wu Gongyi, who has this to say: “Mr. Li was a disciple of the Wu family and a rich man living in Macao. In the 1940s, the Wu family in Hong Kong was so poor that they gave this book to Li for a big sum of money. Thus you can see his stamp of collection, which is a ritual of all Chinese book lovers and collectors. In 1979, when Wu Gongzao was released from prison and came to Hong Kong, Li returned the book free of charge. When Gongzao got hold of the book, tears rushed out of his eyes and his hands shook.”]


[On the inside of the back cover is:]

(a different Wu Gongzao stamp)

[The personal stamps appear also upon three other pages of the manuscript. On the first page of the contents and last page of the main text are the Wu Jianquan stamp, followed by the Wu Gongzao stamp, then both Li Duo stamps. The Wu Airen stamp appears below the other stamps on the first contents page, but is crowded out by the spacing of the stamps on the last page of the main text and so is placed on its own on the first page of the main text.]


[On the inside of the front cover is this small introduction:]

此書乃先祖吳全佑府君拜門後由斑侯先師所授是於端芳親王府內抄本在我家已一百多年公藻在童年時即保存到如今 吳公藻識

After my grandfather Wu Quanyou became a formal disciple, Yang Banhou gave him this manual. It is a handwritten manuscript that was made in Duan Fang’s royal mansion. It has been in our family for over a hundred years. I have preserved it up to now since my childhood.      – comment by Wu Gongzao

[This Yang family manuscript exists in two versions, placed side by side below. The pages on the left are the version owned by the Wu family, first shared publicly in its entirety in 1985, and the black & white photocopies on the right are of the version owned by the Yang family itself, first shared publicly in 1993. (Only the Wu family’s version is titled and has a cover, intro, and personal stamps.)      To date these documents, all we really have to go on is Wu Gongzao’s comment of “more than a hundred years”. But when did he scribble his introductory note? The Wu family’s document was included as an extra section for a 1985 reprint of a Taiji manual Wu Gongzao had published in 1935, but Wu Gongzao had died in 1983, leaving the reprint to be published posthumously. Going by Jin Yong’s postscript to the reprint – dated Jan, 1980 – we are probably safe in assuming the reprint version of the book was already in preparation in 1979 and that Wu Gongzao’s introductory note was made around that time. And if we then assume Wu Gongzao was being accurate when he said “more than a hundred years”, the manuscript would be from no later than 1878. Yang Luchan, Wu Quanyou’s first teacher, passed away in 1872. The manuscript probably cannot be from any earlier than that or Wu Gongzao would more likely have been told that Yang Luchan was to be credited as well as Yang Banhou. It is even possible that the loss of Yang Luchan may itself have served as a motivator for preserving Yang family teachings and that his passing pushed the manuscript into being. Making a simple compromise between the two dates of 1872 and 1878, I will provisionally guess that the manuscript is from the thereabouts of 1875.      One version was evidently copied from the other. This is demonstrated by the fact that there are some idiosyncrasies of text that are irrationally preserved. For instance, the title for section 13 in the contents uses 体, whereas the title for 13 in the body of the text uses the full version of the character: 體. All other occasions of 體 are written as the variant version 軆, except for one peculiar instance near the end of 13’s text, where 體 is used instead of 軆. This situation is identical in both documents. A more mindful act of re-rendering the text would simply put the more consistent 軆 in the places where 体 and 體 were being used in the original document, but what appears instead is the loyalty to words rather than text that is the hallmark of mere expedient copying. This indicates the process of copying the text was not done slowly and editorially in order to make a tidier version of the manuscript, but was instead the act of quickly copying words from one set of paper to another simply for the sake of making a copy, resulting in what is actually a sloppier version of the manuscript.
     As can be seen from examining both versions, they are clearly by the same hand, and so were probably not made very far apart in time. In which case, how close in time could they be? Taking up a pen and copying the text into a notebook myself, I found that to maintain a decent balance between efficiency and legibility, I averaged about twenty minutes to copy out a page of the manuscript. A more skilled calligrapher ought to be able to do it in about half the time, but a half dozen pages per hour still adds up to a full day’s work. I think it is doubtful these two documents were produced on the same day, but it is possible that one was copied from the other the very day after the first was completed.      Even if they really happened to be made only a day apart, we can still reasonably conclude which of the two is the earlier document. When going through the process of simply copying out words, it is unusual to add words but very natural to accidentally leave a few words out. There are more occasions of words appearing in the Wu document being left out in the Yang document than the reverse. A less mindful process of copying out words also tends to generate more incorrect words than is the case with the thoughtful writing of an original document. Again the Yang document has more mistaken words than the Wu document. Both of these things indicate the Yang document was most likely copied from the Wu document, which would make the Wu document the earlier of the two. (*I have included a list of the textual variations further below.) It remains open to speculation as to why the Wu family should have the earlier version and the Yang family possess only a copy, and whether there were still earlier versions than the Wu version, or whether there were any further copies made in between the Wu and Yang versions and after.      Since it appears to be the authoritative draft of the two, my typed transcription of the Chinese text below is entirely from the Wu document. The punctuation indicators appearing in the Yang family’s copy are absent from the Wu family’s version and so must have been added by a later hand, possibly a great deal later, and therefore in the interests of authenticity I have not included them in the transcription.]
[*Survey of Textual Variations (Wu document left side / Yang document right side):

Harmless character variants: section
5 – 斷 / 断
7 – 淂 / 得
10 – 淂 / 得
13 – 淂 / 得
15 – 得 / 淂
21 – 顕 / 顯
23 – 缉 / 緝
24 – 憑 / 凴
30 – 顯 / 顕
ii – 淂 / 得 ; 也 / 矣
iv – 淂 / 得
vii – 淂 / 得 ; 淂 / 得 ; 淂 / 得 ; 之 / 者 ; 淂 / 得

Flipped words (one occasion in each document):
24 – 絲毫 / 毫絲
vi – 濟既 / 既濟

Missing words (one occasion in Wu document, seven occasions in Yang document):
1 – 五行者 / 五行
2 – 淂之 / 淂
13 – 淂矣 / 得
19 – 得成 / 得
22 – 半重偏 / 半重偏重
ii – 緣勁 / 勁
iv – 如對掌 / 對掌
vii – 補助身 / 補助

There are also two occasions in Yang document of missing character components:
17 – 悠久 / 攸久
25 – 呬 / 四

As for accidentally added words, there is one occasion in Wu document:
22 – 除除 / 除

In section 30, 於己人 is expanded in Yang document to 於己於人 five times, indicating deliberate addition in Yang document rather than absent-mindedness in this section of Wu document.

Mistaken words (one occasion in Wu document, ten occasions in Yang document):
3 – 知 / 覺
5 – 匾 / 區
18 – 亮 / 毫
23 – 使 / 始
24 – 囟門 / 匃門 ; 云 / 去
32 – 一然 / 亦然
iii – 末 / 未
vi – 戌 / 戍
viii – 壹 / 一 ; 手 / 乎 ]