I-mon wrote:I read somewhere recently, possibly in a thread here, that the term "San Ti" come from one particular daoist or maybe chinese buddhist text? but I don't remember the thread (if it was here) or the name of the text, or the context or what the actual term means in that particular sentence or verse or whatever.
Anyone? Josh?
Sorry, I can't help much... it doesn't have much meaning in a Buddhist context (except in a VERY rare usage as a substitution for "san shen" - the "three bodies" of the Tathagata). I've seen it used in a couple of Daoist texts (namely
Zhang Boduan's Wuzhen pian), but it is usually interpreted as referring to the "three powers" (sancai) - heaven, earth, and humanity. Looking at a couple of Xingyi texts (Sun Lutang, Jiang Rongqiao, Xue Dian), it seems that they all generally interpret it as referring to the "three powers" as well.
Sun Lutang adds that "in boxing, it refers to the head, hands, and feet," and additionally associating it with the "three sections" - of which there are actually three sets - waist/dantian, back/heart, head/crown; shoulder, elbow, hand; hips, knees, feet. He also quotes the verse from the
Wuzhen pian that I mentioned above - "The Dao, from empty nothingness, gives birth to a single
qi; from this single
qi are produced
yin and
yang;
yin and
yang again combine to create the three bodies; the three bodies again produce the ten thousand things" (basically just an elaboration of
Daode jing 42 - "The Dao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to the ten thousand things").
I guess there's an interesting metaphorical correlation there - just as "three" is the point of proliferation in Daoist cosmogony, which gives rise to the "ten thousand things," so in Xingyi the Santi posture is the point from which all techniques begin?
I would add that in all those three Xingyi manuals that I looked at, there was a lot more emphasis on the practical aspects of Santi than on the cosmological implications found in the name.