According to biography, Chen Changxing (1771 - 1853) wrote three books entitled "10 essentials of Tai Chi", "Key Elements to Display One's Talents in Tai Chi", and "Tai Chi Fighting". His famous students include, of course, Yang Lu-chan, founder of Yang Style.
Where can I find more information, including a copy (in Chinese would be fine) -- of his books? I am sure they are available. For instance, in an interview a while back Chen Zhenglei said, "In Ten Important Essentials in practicing Tai Chi Quan grand master Chen Chang-xing said '[...] once move, all move; once stop, all stop.'" Therefore I am sure the books are available, just maybe in Chinese. Anyone have any info? Thanks.
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Chen Chang-Xing's books
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Chen Chang-Xing's books
by Appledog on Fri Feb 24, 2023 6:20 am
Last edited by Appledog on Fri Feb 24, 2023 6:21 am, edited 1 time in total.
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Re: Chen Chang-Xing's books
by robert on Fri Feb 24, 2023 8:05 am
Appledog wrote:According to biography, Chen Changxing (1771 - 1853) wrote three books entitled "10 essentials of Tai Chi", "Key Elements to Display One's Talents in Tai Chi", and "Tai Chi Fighting". His famous students include, of course, Yang Lu-chan, founder of Yang Style.
Where can I find more information, including a copy (in Chinese would be fine) -- of his books? I am sure they are available. For instance, in an interview a while back Chen Zhenglei said, "In Ten Important Essentials in practicing Tai Chi Quan grand master Chen Chang-xing said '[...] once move, all move; once stop, all stop.'" Therefore I am sure the books are available, just maybe in Chinese. Anyone have any info? Thanks.
CCX's Top Ten List isn't a book. it's more like an essay. It's unlikely he wrote it. I suspect this was a text that he ran across as a security guard and copied. Xingyi people call it Yue Fei's Top Ten List. You can find CCX'x in Chen Zhaopei's taiji manual.
https://brennantranslation.wordpress.com/2019/09/01/an-introduction-to-chen-style-taiji/
It also has CCX's Taijiquan Song and CCX'x Song of Taijiquan Postures.
CZQ mentioned CCX's Top Ten List at a seminar before Brennan translated it. I found a copy on the web and translated it. If you're interested in a fairly literal translation, I can post mine.
Last edited by robert on Sat Feb 25, 2023 8:42 am, edited 2 times in total.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
by Graculus on Mon Mar 06, 2023 12:49 am
@robert
Well, Appledog may not be, but I’d be interested in seeing your translation, along with any comments you may have on how well you feel it applies /applied to Chen style.
Personally, although it seems to have come from another source, as you noted, I think it would not have been picked up by Chen Chang-Xing unless it was a close fit to the Chen style approach to fighting. My own experience supports this.
Graculus
HTTPS://ichijoji.blogspot.com
Well, Appledog may not be, but I’d be interested in seeing your translation, along with any comments you may have on how well you feel it applies /applied to Chen style.
Personally, although it seems to have come from another source, as you noted, I think it would not have been picked up by Chen Chang-Xing unless it was a close fit to the Chen style approach to fighting. My own experience supports this.
Graculus
HTTPS://ichijoji.blogspot.com
Last edited by Graculus on Mon Mar 06, 2023 12:50 am, edited 1 time in total.
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Re: Chen Chang-Xing's books
by robert on Mon Mar 06, 2023 9:22 am
Graculus wrote:Personally, although it seems to have come from another source, as you noted, I think it would not have been picked up by Chen Chang-Xing unless it was a close fit to the Chen style approach to fighting. My own experience supports this.
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I agree. It's pretty abstract, it doesn't list or describe specific postures/movements, so it applies to a number of different arts. I do Chen style and various teachers have discussed and demonstrated various sections. I'll post my translation below in a couple replies.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
- robert
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Re: Chen Chang-Xing's books
by robert on Mon Mar 06, 2023 9:23 am
太极拳十大要论
Ten Main Points of Taijiquan Theory
作者：陈长兴
Author: Chen Changxing
第一章 理
Chapter 1 Li (Principle)
夫物，散必有统，分必有合，天地间四面八方，纷纷者各有所属，千头万绪， 攘攘者自有其源。
Anything that divides must return to unity, separating into a hundred parts and joining together again into a whole; everything between heaven and earth has a source.
盖一本可散为万殊，而万殊咸归于一本，拳术之学，亦不外此公例。
Out of one source many different things emerge and they all belong to this source; the study of Chinese boxing is nothing more than this principle.
夫太极拳者，千变万化，无往非劲，势虽不侔，而劲归于一，夫所谓一者，自 顶至足，内有脏俯筋骨，外有肌肤皮肉，四肢百骸相联而为一者也。
Taijiquan, through countless changes, depends on jin (strength/skill); although there is variation, there is one jin (strength/skill) - unified from the top of the head to the feet. Inside there are organs, muscles, and bones; outside there is flesh, the four limbs, and the various bones and all are connected as one.
破之而不开，撞之而不散，上欲动而下自随之，下欲动而上自领之，上下动而中部应之，中部动 而上下和之，内外相连，前後相需，所谓一以贯之者，其斯之谓欤！
It is not divided by splitting and it does not break up when hit. When the upper starts moving, the lower naturally follows, when the lower starts moving, the upper naturally follows, when the upper and lower starts moving, the middle follows, when the middle starts moving, the upper and lower follow, moving together as a unit. Inside and outside are connected, front and rear complement each other - strung together (connected) as a whole; this is the meaning!
而要非勉强以致之，袭焉而为之也。
It is important not to force it, even when attacking.
当时而动，如龙如虎，出乎而尔，急加电闪。
At that time move quickly like a dragon or tiger with the speed of a lightning flash.
当时而静，寂 然湛然，居其所而稳如山岳。
Immediately after become calm, still, silent, deep, and clear; steady and stable as a mountain.
且静无不静，表里上下全无参差牵挂之意，动无不动，前後左右均无游疑抽扯之形，洵乎若水之就下，沛然莫能御之也。
Be still and calm in both body and mind; even, smooth, and unconcerned - motionless.
若火机之内 攻，发之而不及掩耳。
Attack as if you were on fire, but if you do not listen you will issue too late.
不暇思索，不烦拟议，诚不期然而己然。
There is no time to ponder or hesitate, sincerity and spontaneity bring the correct result.
盖劲以积日而有益，工以久练而後成，观圣门一贯之学，必俟多闻强识，格物致知，力能有功，是知 事无难易，功惟自进，不可躐等，不可急就，按步就序，循次渐进，夫而後百骸筋节，自相贯通，上下表里，不难联络，庶乎散者统之，分者合之，四肢百骸总归于 一气矣。
Jin (strength/skill) accumulates day by day, training for a long period of time will bring accomplishment; be persistent in practice and you will understand the method. Training for a long time will bring knowledge, study the underlying principle to understand; ability leads to achievement - this is easy to understand. To advance take one step at a time, be patient, and follow the proper training sequence. Gradually progress step by step and after that the numerous bones of the body and the muscles and joints will thread together (connect). Top and bottom, body and mind; it is not difficult to stay connected. Loosen the body in order to unify it, separating into a hundred parts and joining together again into a whole; the four limbs and the numerous bones of the body eventually become one qi.
第二章 气
Chapter 2 Qi
天地间未有一往而不返者，亦未常有直而无曲者矣；盖物有对待，势有回还， 古今不易之理也。
There is nothing between heaven and earth that would leave without returning, nor can you have the straight without the crooked; everything has a tendency to return, this is an unchanging principle.
常有世之论捶者，而兼论气者矣。
The theory of the boxing (fist), and the theory of qi have always been linked.
夫主于一，何分为二？
How does the One divide into Two?
所谓二者，即呼吸也，呼吸即阴阳也。
The Two, named breath, has both yin and yang.
捶不能无动静，气不能无呼吸。
You cannot have boxing without movement and stillness, nor qi without breath.
呼则为阳，吸则为 阴，上升为阳，下降为阴，阳气上升而为阳，阳气下行而为阴，阴气上升即为阳，阴气下行仍为阴，此阴阳之所以分也。
To exhale is yang, to inhale is yin, to rise up is yang, to sink down is yin; yang qi rises and is yang, when yang qi sinks down it is yin, yin qi that rises is considered yang, yin qi that sinks down is yin, this is the distinction between yin and yang.
何谓清浊？
What is the meaning of clear and muddy?
升而上者为清，降而下者为浊， 清者为阳，浊者为阴，然分而言之为阴阳，浑而言之统为气。
To rise up is clear, to sink down is muddy, clear is yang, muddy is yin, this is the distinction between yin and yang, unite them into a single qi.
气不能无阴阳，即所谓人不能无动静，鼻不能无呼吸，口不能无出入，而所以为对待迥还之理也。
Qi cannot exist without yin and yang, man cannot exist without movement and stillness, you cannot breath in and out without a nose and mouth - the method is to return to the principle.
然则 气分为二，而贯于一，有志于是途者，甚勿以是为拘拘焉耳。
The qi is divided into Two, but is also strung together as One, follow this method and that is all.
第三章 三节
Chapter 3 Three Sections
夫气本诸身，而身节部甚繁，若逐节论之，则有远乎拳术之宗旨，惟分为三节 而论，可谓得其截法：三节上、中、下，或根、中、梢也。
The body is the source (root) of qi, and there are many parts in the body, in boxing there is no need to talk about the separate parts, it is only necessary to view the body as having three sections, and the three sections are upper, middle, and lower; or root, middle, and tip.
以一身言之；头为上节，胸为中节，腿为下节。
When speaking of the whole body; the head is the upper section, the chest is the middle section, and the legs are the lower section.
以头面言之，额为上节，鼻为中节，口为下节；以中身言 之，胸为上节，腹为中节，丹田为下节；以腿言之，胯为恨节，膝为中节，足为梢节；以臂言之，膊为恨节，肘为中节，手为梢节；以手言之，腕为根节，掌为中 节，指为梢节。
When speaking of the head, the forehead is the upper section, the nose is the middle section, and the mouth is the lower section; when speaking of the torso, the chest is the upper section, the abdomen is the middle section, and the dantien is the lower section; and when speaking of the legs, the kua is the root, the knee is the middle section, and the foot is the tip; when speaking of the arm, the shoulder is the root, the elbow is the middle section, and the hand is the tip; when speaking of the hand, the wrist is the root, the palm is the middle, and the fingers are the tip.
观于此，而足不必论矣。
The same applies to the foot.
然则自顶至足，莫不各有三节也，要之，既莫非三节之所，即莫非著意之处，盖上节不明，无依无宗，中节不明，满腔是 空，下节不明，颠覆必生。
From the top of the head to the foot, everyone has three sections, pay attention to the three sections, if it is not clear which section is the top, it's purpose is not understood, if the middle section is not differentiated it will be empty, and if the lower section is ignored, certainly you will be knocked over.
由此观之，身三节部，岂可忽也？
From this perspective, how can we ignore the three sections of the body?
至于气之发动，要从梢节起，中节随，根节催之而已。
To mobilize the qi, the root drives it, the middle follows, and it appears at the tip, that is all.
此固分而言之；若合而言之，则上自头顶，下至 足底，四肢百骸，总为一节，夫何为三节之有哉！
With regard to these divisions, the one hundred parts act as one, from the top of the head, to the bottom of the feet, the four limbs and all the bones of the body, the three sections assembled together as one section!
又何三节中之各有三节云乎哉！
And yet there are three sections of three sections!
第四章 四梢
Chapter 4 Four Tips
试于论身之外，而进论四梢。
A discussion of the body is not complete without considering the four tips.
夫四梢者，身之余诸也；言身者初不及此，言气 者亦所罕闻，然捶以由内而发外，气本诸身而发梢，气之为用，不本诸身，则虚而不实；不行于梢，则实而仍虚。
Everyone's body has four tips; these are not mentioned when first talking about the body and when talking about qi they are rarely mentioned. When striking the fist moves from the inside to the outside; qi is the source when issuing to the various tips of the body. Qi is used, the body is not the source, otherwise the strike is empty, weak, and won't reach the tips. It will not be solid.
梢亦可弗讲乎！
Should the tips not be discussed?
若手指足特论身之梢耳！
The fingers and feet can be considered the tips of the body.
而未及梢 之梢也。
Yet there are other tips as well.
四梢惟何？
What are the other four tips?
发其一也，夫发之所系，不列于五行，无关于四体，是无足论矣，然发为血之梢，血为气之海，纵不本诸发而论气，要不可虽乎血以生气；不虽 乎血，即不得不兼乎发，发欲冲冠，血梢足矣。
Hair is one. It is not one of the five phases and it does not belong to the four limbs, nor is it considered part of the foot. Hair is the tip of the blood and blood serves as the sea of qi. Without blood there is no life qi (vitality). How can qi not be considered as the source of hair? There is no choice but to consider blood and hair together. The head is full of hair because the tip of blood is full of qi.
抑舌为肉之梢，而肉为气之仁，气不能行诸肉之梢，即气无以充其气之量，故必舌欲催齿，而肉梢足矣。
The tongue is the tip of the flesh and the flesh is human qi. Qi cannot go to the tip of the flesh if there is a lack of qi. The tongue should press against the teeth and the flesh tip will be filled with qi.
至于骨梢 者，齿也，筋梢者，指甲也，气生于骨而联于筋，不及乎齿，即不及乎骨之梢，不及乎指甲，即不及乎筋之梢，而欲足尔者，要非齿欲斯筋，甲欲透骨不能也。
The teeth are the tips of the bones and the finger nails are the tips of the the jin (muscle/tendon). The life qi (vitality) penetrates the bones and unites with the jin (muscle/tendon). To fall short of the teeth is to fall short of the tips of the bones, to fall short of the finger nails is to fall short of the tips of the jin (muscle/tendon); the qi must be full and first penetrate the bones to reach the teeth and penetrate the jin (muscle/tendons) to reach the nails.
果能 如此，则四梢足矣。
In order to do this the qi must be full.
四梢足，而气自足矣，岂复有虚而不宜，实而仍虚之弊乎！
If the qi is full, it will reach the four tips, it will not be weak, it will be both solid and empty!
第五章 五脏
Chapter 5 Five Viscera (Organs)
夫捶以言势，势以言气，人得五脏以成形，即由五脏而生气，五脏实为性命之 源，生气之本，而名为心、肝、脾、肺、肾也。
When talking about boxing there is a tendency to use the term qi, people have five internal organs that form life qi (vitality). The five internal organs are the source of life and the source of life qi (vitality): they are called the heart, liver, spleen, lungs, and kidneys.
心属火，而有炎上之象。
Heart is fire and appears above.
肝属木，而有曲直之形。
Liver is wood and is curved and straight.
脾属土，而有敦厚之势，肺属金，而有从革之能。
Spleen is soil and is honest and sincere. The lungs are metal (gold) and are able to transform.
肾属水，而有润 下之功。
The kidneys are water and flow downward.
此及五脏之义而犹准之于气，皆有所配合焉。
The five internal organs adapt the qi, so all act in harmony.
凡世之讲拳术者，要不能离乎斯也。
This is considered important in every generation that speaks of boxing.
其在于内胸廊为肺经之位，而肺为五脏之华；盖故肺经动，而诸脏不能不 动也。
The lung meridians lie inside the chest and the lungs are the most magnificent of the five internal organs; the lung meridian sets in motion the other five viscera.
两乳之中为心，而肺抱护之。
The heart lies within the breasts and the lungs hold and protect it.
肺之下膈之上，心经之位也。
The diaphragm lies below the lungs and the heart meridian is located there as well.
心为君，心火动，而相火无不奉命焉；而两乳之下，右为肝，左为脾，背之十四骨节为肾，至于腰 为两背之本位，而为先天之第一，又为诸脏之根源；故肾足，则金、木、水、火、土无不各显生机焉。
The heart is the ruler and sets fire in motion and ensures fire is not lacking in the others and lies under the breasts. The liver is on the right, the spleen is on the left. The kidneys are on the back by the fourteenth vertebrae - they are both on the yao (waist/lower back) and are the first of the xiantien (before heaven) organs and are also the origin of all the viscera. If the kidneys are full, metal, wood, water, fire, and soil are not lacking and each of the viscera will be full of vitality.
此论五脏之部位也。
This is the discussion of the position of the five internal organs.
然五脏之存乎内者，各有定位，而见于身 者，亦有专属，但地位甚多，难以尽述，大约身之所系，中者属心，窝者属肺，骨之露处属肾，筋之联处属肝，肉之厚处属碑，想其意，心如猛，肝如箭，脾之力大 甚无穷，肺经之位最灵变，肾气之动快如风，是在当局者自为体验，而非笔墨所能尽罄者也。
The five internal organs each have their own place in the body; one place for each organ. It's hard to describe the positions of them all. Within the body the heart is in the middle and the lungs are in a hollow on the body. The kidneys are where the bones are revealed and the liver is located where the jin (muscle/tendon) unite. The spleen is located where the flesh is thick. Their meaning is this: the heart is brave, the liver is an arrow, the spleen has boundless strength, the lung channels are positioned to change quickly, and the kidneys set the qi in motion quickly like the wind. This must be experienced for oneself, there is too much to be put into words.
Ten Main Points of Taijiquan Theory
作者：陈长兴
Author: Chen Changxing
第一章 理
Chapter 1 Li (Principle)
夫物，散必有统，分必有合，天地间四面八方，纷纷者各有所属，千头万绪， 攘攘者自有其源。
Anything that divides must return to unity, separating into a hundred parts and joining together again into a whole; everything between heaven and earth has a source.
盖一本可散为万殊，而万殊咸归于一本，拳术之学，亦不外此公例。
Out of one source many different things emerge and they all belong to this source; the study of Chinese boxing is nothing more than this principle.
夫太极拳者，千变万化，无往非劲，势虽不侔，而劲归于一，夫所谓一者，自 顶至足，内有脏俯筋骨，外有肌肤皮肉，四肢百骸相联而为一者也。
Taijiquan, through countless changes, depends on jin (strength/skill); although there is variation, there is one jin (strength/skill) - unified from the top of the head to the feet. Inside there are organs, muscles, and bones; outside there is flesh, the four limbs, and the various bones and all are connected as one.
破之而不开，撞之而不散，上欲动而下自随之，下欲动而上自领之，上下动而中部应之，中部动 而上下和之，内外相连，前後相需，所谓一以贯之者，其斯之谓欤！
It is not divided by splitting and it does not break up when hit. When the upper starts moving, the lower naturally follows, when the lower starts moving, the upper naturally follows, when the upper and lower starts moving, the middle follows, when the middle starts moving, the upper and lower follow, moving together as a unit. Inside and outside are connected, front and rear complement each other - strung together (connected) as a whole; this is the meaning!
而要非勉强以致之，袭焉而为之也。
It is important not to force it, even when attacking.
当时而动，如龙如虎，出乎而尔，急加电闪。
At that time move quickly like a dragon or tiger with the speed of a lightning flash.
当时而静，寂 然湛然，居其所而稳如山岳。
Immediately after become calm, still, silent, deep, and clear; steady and stable as a mountain.
且静无不静，表里上下全无参差牵挂之意，动无不动，前後左右均无游疑抽扯之形，洵乎若水之就下，沛然莫能御之也。
Be still and calm in both body and mind; even, smooth, and unconcerned - motionless.
若火机之内 攻，发之而不及掩耳。
Attack as if you were on fire, but if you do not listen you will issue too late.
不暇思索，不烦拟议，诚不期然而己然。
There is no time to ponder or hesitate, sincerity and spontaneity bring the correct result.
盖劲以积日而有益，工以久练而後成，观圣门一贯之学，必俟多闻强识，格物致知，力能有功，是知 事无难易，功惟自进，不可躐等，不可急就，按步就序，循次渐进，夫而後百骸筋节，自相贯通，上下表里，不难联络，庶乎散者统之，分者合之，四肢百骸总归于 一气矣。
Jin (strength/skill) accumulates day by day, training for a long period of time will bring accomplishment; be persistent in practice and you will understand the method. Training for a long time will bring knowledge, study the underlying principle to understand; ability leads to achievement - this is easy to understand. To advance take one step at a time, be patient, and follow the proper training sequence. Gradually progress step by step and after that the numerous bones of the body and the muscles and joints will thread together (connect). Top and bottom, body and mind; it is not difficult to stay connected. Loosen the body in order to unify it, separating into a hundred parts and joining together again into a whole; the four limbs and the numerous bones of the body eventually become one qi.
第二章 气
Chapter 2 Qi
天地间未有一往而不返者，亦未常有直而无曲者矣；盖物有对待，势有回还， 古今不易之理也。
There is nothing between heaven and earth that would leave without returning, nor can you have the straight without the crooked; everything has a tendency to return, this is an unchanging principle.
常有世之论捶者，而兼论气者矣。
The theory of the boxing (fist), and the theory of qi have always been linked.
夫主于一，何分为二？
How does the One divide into Two?
所谓二者，即呼吸也，呼吸即阴阳也。
The Two, named breath, has both yin and yang.
捶不能无动静，气不能无呼吸。
You cannot have boxing without movement and stillness, nor qi without breath.
呼则为阳，吸则为 阴，上升为阳，下降为阴，阳气上升而为阳，阳气下行而为阴，阴气上升即为阳，阴气下行仍为阴，此阴阳之所以分也。
To exhale is yang, to inhale is yin, to rise up is yang, to sink down is yin; yang qi rises and is yang, when yang qi sinks down it is yin, yin qi that rises is considered yang, yin qi that sinks down is yin, this is the distinction between yin and yang.
何谓清浊？
What is the meaning of clear and muddy?
升而上者为清，降而下者为浊， 清者为阳，浊者为阴，然分而言之为阴阳，浑而言之统为气。
To rise up is clear, to sink down is muddy, clear is yang, muddy is yin, this is the distinction between yin and yang, unite them into a single qi.
气不能无阴阳，即所谓人不能无动静，鼻不能无呼吸，口不能无出入，而所以为对待迥还之理也。
Qi cannot exist without yin and yang, man cannot exist without movement and stillness, you cannot breath in and out without a nose and mouth - the method is to return to the principle.
然则 气分为二，而贯于一，有志于是途者，甚勿以是为拘拘焉耳。
The qi is divided into Two, but is also strung together as One, follow this method and that is all.
第三章 三节
Chapter 3 Three Sections
夫气本诸身，而身节部甚繁，若逐节论之，则有远乎拳术之宗旨，惟分为三节 而论，可谓得其截法：三节上、中、下，或根、中、梢也。
The body is the source (root) of qi, and there are many parts in the body, in boxing there is no need to talk about the separate parts, it is only necessary to view the body as having three sections, and the three sections are upper, middle, and lower; or root, middle, and tip.
以一身言之；头为上节，胸为中节，腿为下节。
When speaking of the whole body; the head is the upper section, the chest is the middle section, and the legs are the lower section.
以头面言之，额为上节，鼻为中节，口为下节；以中身言 之，胸为上节，腹为中节，丹田为下节；以腿言之，胯为恨节，膝为中节，足为梢节；以臂言之，膊为恨节，肘为中节，手为梢节；以手言之，腕为根节，掌为中 节，指为梢节。
When speaking of the head, the forehead is the upper section, the nose is the middle section, and the mouth is the lower section; when speaking of the torso, the chest is the upper section, the abdomen is the middle section, and the dantien is the lower section; and when speaking of the legs, the kua is the root, the knee is the middle section, and the foot is the tip; when speaking of the arm, the shoulder is the root, the elbow is the middle section, and the hand is the tip; when speaking of the hand, the wrist is the root, the palm is the middle, and the fingers are the tip.
观于此，而足不必论矣。
The same applies to the foot.
然则自顶至足，莫不各有三节也，要之，既莫非三节之所，即莫非著意之处，盖上节不明，无依无宗，中节不明，满腔是 空，下节不明，颠覆必生。
From the top of the head to the foot, everyone has three sections, pay attention to the three sections, if it is not clear which section is the top, it's purpose is not understood, if the middle section is not differentiated it will be empty, and if the lower section is ignored, certainly you will be knocked over.
由此观之，身三节部，岂可忽也？
From this perspective, how can we ignore the three sections of the body?
至于气之发动，要从梢节起，中节随，根节催之而已。
To mobilize the qi, the root drives it, the middle follows, and it appears at the tip, that is all.
此固分而言之；若合而言之，则上自头顶，下至 足底，四肢百骸，总为一节，夫何为三节之有哉！
With regard to these divisions, the one hundred parts act as one, from the top of the head, to the bottom of the feet, the four limbs and all the bones of the body, the three sections assembled together as one section!
又何三节中之各有三节云乎哉！
And yet there are three sections of three sections!
第四章 四梢
Chapter 4 Four Tips
试于论身之外，而进论四梢。
A discussion of the body is not complete without considering the four tips.
夫四梢者，身之余诸也；言身者初不及此，言气 者亦所罕闻，然捶以由内而发外，气本诸身而发梢，气之为用，不本诸身，则虚而不实；不行于梢，则实而仍虚。
Everyone's body has four tips; these are not mentioned when first talking about the body and when talking about qi they are rarely mentioned. When striking the fist moves from the inside to the outside; qi is the source when issuing to the various tips of the body. Qi is used, the body is not the source, otherwise the strike is empty, weak, and won't reach the tips. It will not be solid.
梢亦可弗讲乎！
Should the tips not be discussed?
若手指足特论身之梢耳！
The fingers and feet can be considered the tips of the body.
而未及梢 之梢也。
Yet there are other tips as well.
四梢惟何？
What are the other four tips?
发其一也，夫发之所系，不列于五行，无关于四体，是无足论矣，然发为血之梢，血为气之海，纵不本诸发而论气，要不可虽乎血以生气；不虽 乎血，即不得不兼乎发，发欲冲冠，血梢足矣。
Hair is one. It is not one of the five phases and it does not belong to the four limbs, nor is it considered part of the foot. Hair is the tip of the blood and blood serves as the sea of qi. Without blood there is no life qi (vitality). How can qi not be considered as the source of hair? There is no choice but to consider blood and hair together. The head is full of hair because the tip of blood is full of qi.
抑舌为肉之梢，而肉为气之仁，气不能行诸肉之梢，即气无以充其气之量，故必舌欲催齿，而肉梢足矣。
The tongue is the tip of the flesh and the flesh is human qi. Qi cannot go to the tip of the flesh if there is a lack of qi. The tongue should press against the teeth and the flesh tip will be filled with qi.
至于骨梢 者，齿也，筋梢者，指甲也，气生于骨而联于筋，不及乎齿，即不及乎骨之梢，不及乎指甲，即不及乎筋之梢，而欲足尔者，要非齿欲斯筋，甲欲透骨不能也。
The teeth are the tips of the bones and the finger nails are the tips of the the jin (muscle/tendon). The life qi (vitality) penetrates the bones and unites with the jin (muscle/tendon). To fall short of the teeth is to fall short of the tips of the bones, to fall short of the finger nails is to fall short of the tips of the jin (muscle/tendon); the qi must be full and first penetrate the bones to reach the teeth and penetrate the jin (muscle/tendons) to reach the nails.
果能 如此，则四梢足矣。
In order to do this the qi must be full.
四梢足，而气自足矣，岂复有虚而不宜，实而仍虚之弊乎！
If the qi is full, it will reach the four tips, it will not be weak, it will be both solid and empty!
第五章 五脏
Chapter 5 Five Viscera (Organs)
夫捶以言势，势以言气，人得五脏以成形，即由五脏而生气，五脏实为性命之 源，生气之本，而名为心、肝、脾、肺、肾也。
When talking about boxing there is a tendency to use the term qi, people have five internal organs that form life qi (vitality). The five internal organs are the source of life and the source of life qi (vitality): they are called the heart, liver, spleen, lungs, and kidneys.
心属火，而有炎上之象。
Heart is fire and appears above.
肝属木，而有曲直之形。
Liver is wood and is curved and straight.
脾属土，而有敦厚之势，肺属金，而有从革之能。
Spleen is soil and is honest and sincere. The lungs are metal (gold) and are able to transform.
肾属水，而有润 下之功。
The kidneys are water and flow downward.
此及五脏之义而犹准之于气，皆有所配合焉。
The five internal organs adapt the qi, so all act in harmony.
凡世之讲拳术者，要不能离乎斯也。
This is considered important in every generation that speaks of boxing.
其在于内胸廊为肺经之位，而肺为五脏之华；盖故肺经动，而诸脏不能不 动也。
The lung meridians lie inside the chest and the lungs are the most magnificent of the five internal organs; the lung meridian sets in motion the other five viscera.
两乳之中为心，而肺抱护之。
The heart lies within the breasts and the lungs hold and protect it.
肺之下膈之上，心经之位也。
The diaphragm lies below the lungs and the heart meridian is located there as well.
心为君，心火动，而相火无不奉命焉；而两乳之下，右为肝，左为脾，背之十四骨节为肾，至于腰 为两背之本位，而为先天之第一，又为诸脏之根源；故肾足，则金、木、水、火、土无不各显生机焉。
The heart is the ruler and sets fire in motion and ensures fire is not lacking in the others and lies under the breasts. The liver is on the right, the spleen is on the left. The kidneys are on the back by the fourteenth vertebrae - they are both on the yao (waist/lower back) and are the first of the xiantien (before heaven) organs and are also the origin of all the viscera. If the kidneys are full, metal, wood, water, fire, and soil are not lacking and each of the viscera will be full of vitality.
此论五脏之部位也。
This is the discussion of the position of the five internal organs.
然五脏之存乎内者，各有定位，而见于身 者，亦有专属，但地位甚多，难以尽述，大约身之所系，中者属心，窝者属肺，骨之露处属肾，筋之联处属肝，肉之厚处属碑，想其意，心如猛，肝如箭，脾之力大 甚无穷，肺经之位最灵变，肾气之动快如风，是在当局者自为体验，而非笔墨所能尽罄者也。
The five internal organs each have their own place in the body; one place for each organ. It's hard to describe the positions of them all. Within the body the heart is in the middle and the lungs are in a hollow on the body. The kidneys are where the bones are revealed and the liver is located where the jin (muscle/tendon) unite. The spleen is located where the flesh is thick. Their meaning is this: the heart is brave, the liver is an arrow, the spleen has boundless strength, the lung channels are positioned to change quickly, and the kidneys set the qi in motion quickly like the wind. This must be experienced for oneself, there is too much to be put into words.
Last edited by robert on Tue Mar 07, 2023 12:25 pm, edited 1 time in total.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
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第六章 三合
Chapter 6 Three He (Harmonies) [he – to join, to fit, together]
五脏既明，再论三合，夫所谓三合者，心与意合，气与力合，筋与骨合，内三 台也。
The meaning of the five internal organs is clear; there is another triad to discuss and this is called the three harmonies - xin (heart/mind) together with yi (intention), qi together with li (strength/force), and jin (muscle/tendon) together with bone, these three are internal.
手与足合，肘与膝合，肩与胯合，外三合也。
Hand together with foot, elbow together with knee, and shoulder together with kua (hip), these are the three external harmonies.
若以左手与右足相合，左肘与右膝相合，左肩与右胯相合，右肩与左亦然。
The harmony of left hand together with the right foot, the harmony of left elbow together with the right knee, and the harmony of left shoulder together with the right kua (hip), is also correct.
以头与手合，手与身合，身与步合， 孰非外合。
The harmony of head together with hands, the harmony of hands together with body, and the harmony of body together with stepping, are these not external?
心与目合，肝与筋合，脾与肉合，肺与身合，肾与骨合，执非内合。
The harmony of heart together with eyes, the harmony of liver together with jin (muscle/tendon), the harmony of spleen together with flesh, the harmony of lungs together with body, the harmony of kidneys together with the bones, are these not internal harmonies?
然此特从变而言之也。
These are distinguished through the changes.
总之。
In a word,
一动而无不动，一合而无不合，五脏百骸悉在其中矣。
regarding the five internal organs and one hundred bones of the body, if one moves then they all move and if one part is in harmony then all are in harmony.
第七章 六进
Chapter 7 Six Advance
既知三合，犹有六进。
The six advance are similar to three harmonies.
夫六进者何也？
How do the six go forward?
头为六阳之首，而为周身之主，五官百 骸莫不体此为向背，头不可不进也。
Since the six yang channels meet at the head, the head is the chief, the head is the master (host) of the whole body, the five sense organs (nose, eyes, lips, tongue, ears ), and the various bones, are subordinant to it, the head must advance.
手为先锋，根基在膊，膊不进，则手却不前矣；是膊亦不可不进也。
The hand leads the way, the shoulder is the foundation, if the shoulder does not advance, then the hand does not move forward, if the shoulder must advance +
(or the hand does not move forward, and the shoulder must advance +)
气聚于腕，
the qi gathers in the wrist.
机关在腰，腰不进则气馁，而不实矣；此所以腰 贵于进者也。
The mechanism is located in the yao (waist/lower back), if the yao (waist/lower back) does not go forward, the qi will be deficient, and not be solid; therefore the yao (waist/lower back) is noble when advancing.
意贯周身，运动在步，步不进而意则索然无能为矣；此所以必取其进也。
The idea is that the whole body is strung together, movement depends on the steps, if the step does not advance forward then correct the problem.
以及上左必进右。
If the left advances the right will as well.
上右必进左。
If the right advances the left will as well.
共为六进，此六进者，孰非著力之地欺！
Together six advance, these six go forward, without effort, taking the best position!
要 之：未及其进，合周身毫无关动之意，一言其进，统全体全无抽扯之形，六进之道如是而已。
This is important: prior to moving forward, the intention is to harmonize the whole body unconcerned with moving, one brief remark about advancing, unify the whole body leaving nothing out, this is the method of the six advances.
第八章 身法
Chapter 8 Body Method
夫发手击敌，全赖身法之助，身法维何？
The hand strikes the enemy and all depends on the body method to assist. How do you maintain the body method?
纵、横、高、低、进、退、反、侧而已。
Release (zong), across (heng), high (gao), low (di), advancing (jin), retreating (tui), turn around (fan), to the side (ce). That is all there is.
纵，则放其势，一往而不返。
Zong, to release, to release its power the whole moves and does not return.
横，则理其力，开拓而莫阻。
Heng, to push aside, the principle of its force is to open, expand, and do not hinder.
高，则扬其身，而身有增长之意。
Gao, high, the intention is to expand upward.
低，则抑其身，而身有攒促之 形。
Di, low, to duck down, the body appears to gather together.
当进则进，弹其力而勇往直前。
Jin, go forward, like the force of a catapult, advancing bravely.
当退则退，速其气而回转扶势。
Tui, retreat, quickly, gathering qi.
至于反身顾後，後即前也。
As for fan, to turn the body around, pay attention to the back, the back becomes the front.
侧顾左右，左右恶敢当我哉。
Ce, to lean on the side, consider the left and right side, left and right are fierce, frightening, daring.
而要非拘拘焉而为之也。
But it is important to not be too rigid and restrained.
察夫人之强 弱，运乎己之机关，有忽纵而忽横，纵横因势而变迁，不可一概而推。
Observe the unyielding strength of the young lady (?). It is unreasonable to neglect zong (release) and heng (across/expand) when moving one's body. Zong (release) and heng (across/expand) generate power and change, do not hesitate.
有忽高而忽底，高底随时以转移，岂可执一而论。
High and low can be used to change at any time. How can one grasp the whole theory ignoring the high and low?
时而宜进不可退，退以馁其气。
Sometimes it is proper to advance, there is no retreat, to retreat reduces courage.
时而宜退， 即以退，退以鼓其进。
Sometimes it is proper to retreat, to use the retreat in order to strike forward,
是进固进也，即退亦实以助其进。
to advance with confidence. A retreat is really a means to advance.
若反身顾後。
When turning around,
而後不觉其为後。
then don't act as if the back is 'behind'.
侧顾左右，而左右不觉其为左右。
To lean to the side being aware of what's on the left and right, they will not be a distraction.
总之：现在眼，变化在心，而握其要者， 则本诸身。
In short: Observe with the eyes, direct changes with the mind (xin), and it is vital to hold the source of the body (center of gravity/dantian).
身而前，则四体不命而行矣。
The body moves forward followed by the four limbs doing the same.
身而怯，则百骸莫不冥然而处矣。
If the body is scared, then the numerous bones all hide.
身法顾可置而不论乎。
Attending to the body methods prevents such problems.
第九章 步法
Chapter 9 Footwork
今夫四肢百骸主于动，而实运以步；步者乃一身之根基，运动之枢纽也。
The four limbs and the bones determine the movement, but the movement is due to the stepping; the step is the the foundation and the hinge/pivot of the whole body, when moving.
以故 应战，对战，本诸身。
If you attack, to fight correctly, the body is the source.
而所以为身之砥柱者，莫非步。
As a result the body acts like a stone piller.
随机应变在于手。
The hands change according to the situation.
而所以为手之转移者，又在于步。
The hand changes depend on the stepping.
进退反侧，非步何以作鼓动之机，抑扬伸缩，非步何以示 变化之妙。
To advance or retreat, to step to the side or turn around, stepping is used to drive the movement and strike. Rising and falling, stretching and contracting, stepping is used to reveal the wonderful changes.
即谓观察在眼，变化在心，而转变抹角，千变万化，不至穷迫者，何莫非步之司命，而要非勉强可致之也。
Observe with the eyes, change with the heart/mind (xin), and through countless changes do not tire. How is it possible to manage the steps?
动作出于无心，鼓舞出于不觉，身欲动而步以 为之周旋，手将动而步亦早为之催迫，不期然而已然，莫之驱而若驱，所谓上欲动而下自随之，其斯之谓欤！
Spontaneous movement, striking, wielding, unthinking. The body moves by means of a step - circling and revolving. A step will set the hand in motion acting as a pressing force. Unexpected and yet already realized, not driven, but it seems like it's driven; that is called the upper moves and the lower naturally follows. That is the meaning!
且步分前後，有定位者，步也。
Steps are distinguished as before and after, early and later. The location of the step determined.
无定位者，亦步也。
The location of the step is not determined.
如 前步进，而後步亦随之，前後自有定位也。
If a step goes forward that may be followed by a step forward or backward, the location determined by one's self.
若前步作後步，後步作前步，更以前步作後步之前步，後步作前步之後步，前後亦自有定位矣。
If the previous step goes backward, the step after that goes forward, or changed to another step going still further back than the previous step. After that a step goes first followed by another step, the first step or the following step each have their own position.
总之：捶以论势而握要者 步也。
In short: To strike using this theory of power it is important to master stepping.
活与不活，在于步，灵与不灵亦在于步。
To live or die, depends on stepping; effective or ineffective, depends on stepping as well.
步之为用大矣哉！
Stepping is very useful!
第十章 刚柔
Chapter 10 Hard and Soft
夫拳术之为用，气与势而已矣。
This method of boxing uses qi together with power (shi) and nothing more.
然而气有强弱，势分刚柔，气强 者取乎势之刚，气弱者取乎势之柔，刚者以千钧之力而扼百钧，柔者以百钧之力而破千钧，尚力尚巧，刚柔之所以分也。
Qi can be strong or weak and power can be hard or soft. A person with strong qi may choose to use hard power while someone with weak qi may choose to use soft power. The strong person uses 1000 pounds of strength (li) to control 100 pounds, one who is soft uses 100 pounds of strength (li) and splits 1000 pounds in two. Strength and skill are both valued; this is the difference between hard and soft.
然刚柔既分，而发用亦自有别，四肢发动， 气行谙外，而内持静重，刚势也。
Hard and soft have been described in part. To issue mobilizing the four limbs qi circulates to the extremities. It's very important to maintain inner calm – this is hard power.
气屯于内，而外现轻和，柔势也。
Qi is stored inside and outside appears soft and harmonious – this is soft power.
用刚不可无柔，无柔则还不速。
To use hard should not lack soft. Without softness there is a lack of speed.
用柔不可无刚，无刚则催逼不捷，刚柔相济，则粘、游、连、 随、腾、闪、折、空、挤、捺，无不得其自然矣。
Using softness should not lack hardness. Without the hard there is no urge to win. Hard and soft complement each other - zhan to stick, you to swim, lian to link/connect, sui to follow, teng to soar, shan to dodge, she to break, kong to empty, ji to press, na to press down, all must be naturally so.
刚柔不可偏用，用武岂可忽耶。
Hard and soft should not stray from the useful; how can you ignore the martial applications?
Chinese text from: http://tucsonchentaiji.org/ChenChangxin ... iples.html
Chapter 6 Three He (Harmonies) [he – to join, to fit, together]
五脏既明，再论三合，夫所谓三合者，心与意合，气与力合，筋与骨合，内三 台也。
The meaning of the five internal organs is clear; there is another triad to discuss and this is called the three harmonies - xin (heart/mind) together with yi (intention), qi together with li (strength/force), and jin (muscle/tendon) together with bone, these three are internal.
手与足合，肘与膝合，肩与胯合，外三合也。
Hand together with foot, elbow together with knee, and shoulder together with kua (hip), these are the three external harmonies.
若以左手与右足相合，左肘与右膝相合，左肩与右胯相合，右肩与左亦然。
The harmony of left hand together with the right foot, the harmony of left elbow together with the right knee, and the harmony of left shoulder together with the right kua (hip), is also correct.
以头与手合，手与身合，身与步合， 孰非外合。
The harmony of head together with hands, the harmony of hands together with body, and the harmony of body together with stepping, are these not external?
心与目合，肝与筋合，脾与肉合，肺与身合，肾与骨合，执非内合。
The harmony of heart together with eyes, the harmony of liver together with jin (muscle/tendon), the harmony of spleen together with flesh, the harmony of lungs together with body, the harmony of kidneys together with the bones, are these not internal harmonies?
然此特从变而言之也。
These are distinguished through the changes.
总之。
In a word,
一动而无不动，一合而无不合，五脏百骸悉在其中矣。
regarding the five internal organs and one hundred bones of the body, if one moves then they all move and if one part is in harmony then all are in harmony.
第七章 六进
Chapter 7 Six Advance
既知三合，犹有六进。
The six advance are similar to three harmonies.
夫六进者何也？
How do the six go forward?
头为六阳之首，而为周身之主，五官百 骸莫不体此为向背，头不可不进也。
Since the six yang channels meet at the head, the head is the chief, the head is the master (host) of the whole body, the five sense organs (nose, eyes, lips, tongue, ears ), and the various bones, are subordinant to it, the head must advance.
手为先锋，根基在膊，膊不进，则手却不前矣；是膊亦不可不进也。
The hand leads the way, the shoulder is the foundation, if the shoulder does not advance, then the hand does not move forward, if the shoulder must advance +
(or the hand does not move forward, and the shoulder must advance +)
气聚于腕，
the qi gathers in the wrist.
机关在腰，腰不进则气馁，而不实矣；此所以腰 贵于进者也。
The mechanism is located in the yao (waist/lower back), if the yao (waist/lower back) does not go forward, the qi will be deficient, and not be solid; therefore the yao (waist/lower back) is noble when advancing.
意贯周身，运动在步，步不进而意则索然无能为矣；此所以必取其进也。
The idea is that the whole body is strung together, movement depends on the steps, if the step does not advance forward then correct the problem.
以及上左必进右。
If the left advances the right will as well.
上右必进左。
If the right advances the left will as well.
共为六进，此六进者，孰非著力之地欺！
Together six advance, these six go forward, without effort, taking the best position!
要 之：未及其进，合周身毫无关动之意，一言其进，统全体全无抽扯之形，六进之道如是而已。
This is important: prior to moving forward, the intention is to harmonize the whole body unconcerned with moving, one brief remark about advancing, unify the whole body leaving nothing out, this is the method of the six advances.
第八章 身法
Chapter 8 Body Method
夫发手击敌，全赖身法之助，身法维何？
The hand strikes the enemy and all depends on the body method to assist. How do you maintain the body method?
纵、横、高、低、进、退、反、侧而已。
Release (zong), across (heng), high (gao), low (di), advancing (jin), retreating (tui), turn around (fan), to the side (ce). That is all there is.
纵，则放其势，一往而不返。
Zong, to release, to release its power the whole moves and does not return.
横，则理其力，开拓而莫阻。
Heng, to push aside, the principle of its force is to open, expand, and do not hinder.
高，则扬其身，而身有增长之意。
Gao, high, the intention is to expand upward.
低，则抑其身，而身有攒促之 形。
Di, low, to duck down, the body appears to gather together.
当进则进，弹其力而勇往直前。
Jin, go forward, like the force of a catapult, advancing bravely.
当退则退，速其气而回转扶势。
Tui, retreat, quickly, gathering qi.
至于反身顾後，後即前也。
As for fan, to turn the body around, pay attention to the back, the back becomes the front.
侧顾左右，左右恶敢当我哉。
Ce, to lean on the side, consider the left and right side, left and right are fierce, frightening, daring.
而要非拘拘焉而为之也。
But it is important to not be too rigid and restrained.
察夫人之强 弱，运乎己之机关，有忽纵而忽横，纵横因势而变迁，不可一概而推。
Observe the unyielding strength of the young lady (?). It is unreasonable to neglect zong (release) and heng (across/expand) when moving one's body. Zong (release) and heng (across/expand) generate power and change, do not hesitate.
有忽高而忽底，高底随时以转移，岂可执一而论。
High and low can be used to change at any time. How can one grasp the whole theory ignoring the high and low?
时而宜进不可退，退以馁其气。
Sometimes it is proper to advance, there is no retreat, to retreat reduces courage.
时而宜退， 即以退，退以鼓其进。
Sometimes it is proper to retreat, to use the retreat in order to strike forward,
是进固进也，即退亦实以助其进。
to advance with confidence. A retreat is really a means to advance.
若反身顾後。
When turning around,
而後不觉其为後。
then don't act as if the back is 'behind'.
侧顾左右，而左右不觉其为左右。
To lean to the side being aware of what's on the left and right, they will not be a distraction.
总之：现在眼，变化在心，而握其要者， 则本诸身。
In short: Observe with the eyes, direct changes with the mind (xin), and it is vital to hold the source of the body (center of gravity/dantian).
身而前，则四体不命而行矣。
The body moves forward followed by the four limbs doing the same.
身而怯，则百骸莫不冥然而处矣。
If the body is scared, then the numerous bones all hide.
身法顾可置而不论乎。
Attending to the body methods prevents such problems.
第九章 步法
Chapter 9 Footwork
今夫四肢百骸主于动，而实运以步；步者乃一身之根基，运动之枢纽也。
The four limbs and the bones determine the movement, but the movement is due to the stepping; the step is the the foundation and the hinge/pivot of the whole body, when moving.
以故 应战，对战，本诸身。
If you attack, to fight correctly, the body is the source.
而所以为身之砥柱者，莫非步。
As a result the body acts like a stone piller.
随机应变在于手。
The hands change according to the situation.
而所以为手之转移者，又在于步。
The hand changes depend on the stepping.
进退反侧，非步何以作鼓动之机，抑扬伸缩，非步何以示 变化之妙。
To advance or retreat, to step to the side or turn around, stepping is used to drive the movement and strike. Rising and falling, stretching and contracting, stepping is used to reveal the wonderful changes.
即谓观察在眼，变化在心，而转变抹角，千变万化，不至穷迫者，何莫非步之司命，而要非勉强可致之也。
Observe with the eyes, change with the heart/mind (xin), and through countless changes do not tire. How is it possible to manage the steps?
动作出于无心，鼓舞出于不觉，身欲动而步以 为之周旋，手将动而步亦早为之催迫，不期然而已然，莫之驱而若驱，所谓上欲动而下自随之，其斯之谓欤！
Spontaneous movement, striking, wielding, unthinking. The body moves by means of a step - circling and revolving. A step will set the hand in motion acting as a pressing force. Unexpected and yet already realized, not driven, but it seems like it's driven; that is called the upper moves and the lower naturally follows. That is the meaning!
且步分前後，有定位者，步也。
Steps are distinguished as before and after, early and later. The location of the step determined.
无定位者，亦步也。
The location of the step is not determined.
如 前步进，而後步亦随之，前後自有定位也。
If a step goes forward that may be followed by a step forward or backward, the location determined by one's self.
若前步作後步，後步作前步，更以前步作後步之前步，後步作前步之後步，前後亦自有定位矣。
If the previous step goes backward, the step after that goes forward, or changed to another step going still further back than the previous step. After that a step goes first followed by another step, the first step or the following step each have their own position.
总之：捶以论势而握要者 步也。
In short: To strike using this theory of power it is important to master stepping.
活与不活，在于步，灵与不灵亦在于步。
To live or die, depends on stepping; effective or ineffective, depends on stepping as well.
步之为用大矣哉！
Stepping is very useful!
第十章 刚柔
Chapter 10 Hard and Soft
夫拳术之为用，气与势而已矣。
This method of boxing uses qi together with power (shi) and nothing more.
然而气有强弱，势分刚柔，气强 者取乎势之刚，气弱者取乎势之柔，刚者以千钧之力而扼百钧，柔者以百钧之力而破千钧，尚力尚巧，刚柔之所以分也。
Qi can be strong or weak and power can be hard or soft. A person with strong qi may choose to use hard power while someone with weak qi may choose to use soft power. The strong person uses 1000 pounds of strength (li) to control 100 pounds, one who is soft uses 100 pounds of strength (li) and splits 1000 pounds in two. Strength and skill are both valued; this is the difference between hard and soft.
然刚柔既分，而发用亦自有别，四肢发动， 气行谙外，而内持静重，刚势也。
Hard and soft have been described in part. To issue mobilizing the four limbs qi circulates to the extremities. It's very important to maintain inner calm – this is hard power.
气屯于内，而外现轻和，柔势也。
Qi is stored inside and outside appears soft and harmonious – this is soft power.
用刚不可无柔，无柔则还不速。
To use hard should not lack soft. Without softness there is a lack of speed.
用柔不可无刚，无刚则催逼不捷，刚柔相济，则粘、游、连、 随、腾、闪、折、空、挤、捺，无不得其自然矣。
Using softness should not lack hardness. Without the hard there is no urge to win. Hard and soft complement each other - zhan to stick, you to swim, lian to link/connect, sui to follow, teng to soar, shan to dodge, she to break, kong to empty, ji to press, na to press down, all must be naturally so.
刚柔不可偏用，用武岂可忽耶。
Hard and soft should not stray from the useful; how can you ignore the martial applications?
Chinese text from: http://tucsonchentaiji.org/ChenChangxin ... iples.html
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
by Graculus on Tue Mar 07, 2023 7:24 am
Thanks robert,
Very clear and succinct – you did a good job on this.
Graculus
Https://ichijoji.blogspot.com
Very clear and succinct – you did a good job on this.
Graculus
Https://ichijoji.blogspot.com
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Re: Chen Chang-Xing's books
by suckinlhbf on Tue Mar 07, 2023 9:34 am
Read up to here. Good translation, Thanks Robert.
The literal translation seems totally reverse. Do you think it is "he root drives it, the middle follows, and it appears at the tip" or "it starts at the tip, the middle follows, and the root drives it"?
至于气之发动，要从梢节起，中节随，根节催之而已。
To mobilize the qi, the root drives it, the middle follows, and it appears at the tip, that is all.
[A more literal translation - To mobilize the qi, it starts at the tip, the middle follows, and the root drives it, that is all.]
The literal translation seems totally reverse. Do you think it is "he root drives it, the middle follows, and it appears at the tip" or "it starts at the tip, the middle follows, and the root drives it"?
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Re: Chen Chang-Xing's books
by windwalker on Tue Mar 07, 2023 9:42 am
@ robert,
Thanks for taking the time to translate....quite interesting
Thanks for taking the time to translate....quite interesting
Last edited by windwalker on Tue Mar 07, 2023 10:05 am, edited 1 time in total.
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Re: Chen Chang-Xing's books
by robert on Tue Mar 07, 2023 12:23 pm
suckinlhbf wrote:至于气之发动，要从梢节起，中节随，根节催之而已。
To mobilize the qi, the root drives it, the middle follows, and it appears at the tip, that is all.
[A more literal translation - To mobilize the qi, it starts at the tip, the middle follows, and the root drives it, that is all.]
The literal translation seems totally reverse. Do you think it is "he root drives it, the middle follows, and it appears at the tip" or "it starts at the tip, the middle follows, and the root drives it"?
That was one of my first translations and I should correct that. Looking at it now 发动 fadong, can mean to start, but it can also mean to unleash. Fa as in fajin. So it would be - To mobilize the qi, it's expressed at the tip, the middle follows, and the root drives it, that is all. I can delete the literal translation since it isn't different.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
by windwalker on Tue Mar 07, 2023 12:55 pm
robert wrote:suckinlhbf wrote:至于气之发动，要从梢节起，中节随，根节催之而已。
To mobilize the qi, the root drives it, the middle follows, and it appears at the tip, that is all.
[A more literal translation - To mobilize the qi, it starts at the tip, the middle follows, and the root drives it, that is all.]
The literal translation seems totally reverse. Do you think it is "he root drives it, the middle follows, and it appears at the tip" or "it starts at the tip, the middle follows, and the root drives it"?
That was one of my first translations and I should correct that. Looking at it now 发动 fadong, can mean to start, but it can also mean to unleash. Fa as in fajin. So it would be - To mobilize the qi, it's expressed at the tip, the middle follows, and the root drives it, that is all. I can delete the literal translation since it isn't different.
Understanding its a translation
Do you have any examples of what you feel showing what you've translated...
Do you feel this makes sense "To mobilize the qi, it starts at the tip, the middle follows, and the root drives it"
If it starts at the tip,,,ie fingers, the middle follows, how is it that the "root" drives it...root can mean different things , what do you feel it means ?
"发动 fadong, can mean to start, but it can also mean to unleash"
unleash to me would make more sense...
would like to read your rational... Just curious.
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Re: Chen Chang-Xing's books
by robert on Tue Mar 07, 2023 1:18 pm
windwalker wrote:Do you have any examples of what you feel showing what you've translated...
windwalker wrote:unleash to me would make more sense...
would like to read your rational... Just curious.
Yes, and that's what I had in my translation. See my response to suckinlhbf.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
by windwalker on Tue Mar 07, 2023 1:27 pm
robert wrote:windwalker wrote:Do you have any examples of what you feel showing what you've translated...
https://www.youtube.com/watch?v=9Ai7Y9CU_Tw
https://www.youtube.com/watch?v=8KS_VZm4QWswindwalker wrote:unleash to me would make more sense...
would like to read your rational... Just curious.
Yes, and that's what I had in my translation. See my response to suckinlhbf.
Interesting choice for examples
Yes, read the response...
Perhaps misread it.
"So it would be - To mobilize the qi, it's expressed at the tip, the middle follows, and the root drives it, that is all.
I can delete the literal translation since it isn't different"
thanks for taking some time, addressing my Curiosity
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Re: Chen Chang-Xing's books
by robert on Tue Mar 07, 2023 1:38 pm
windwalker wrote:Interesting choice for examples
There are many possible examples. The video of CB spells it out and CZL points to the three sections as well. It can be seen in any correct taiji.
The method of practicing this boxing art is nothing more than opening and closing, passive and active. The subtlety of the art is based entirely upon their alternations. Chen Xin
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Re: Chen Chang-Xing's books
by suckinlhbf on Tue Mar 07, 2023 2:08 pm
尚派形意拳械抉微
There was an interesting explanation and argument on "the root drives it, the middle follows, and it appears at the tip" and "it starts at the tip, the middle follows, and the root drives it" in this book. It was an xingyi book written by 李文彬 who is the son in law of 尚雲祥. The father in law taught "it starts at the tip" and the son in law argued it should be driven by the root. 尚雲祥 was one of the best in Xingyi at his time. It is a good xingyi book if you can read Chinese.
There was an interesting explanation and argument on "the root drives it, the middle follows, and it appears at the tip" and "it starts at the tip, the middle follows, and the root drives it" in this book. It was an xingyi book written by 李文彬 who is the son in law of 尚雲祥. The father in law taught "it starts at the tip" and the son in law argued it should be driven by the root. 尚雲祥 was one of the best in Xingyi at his time. It is a good xingyi book if you can read Chinese.
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