Annotated Insights from Yang Luchan and Chen Weiming: Tai Chi Quan Classic
Tai Chi Classic / Poetry
In every movement, the whole body should be light and agile, with a continuous connection. Qi should be expanded, and the spirit should be internally focused. There should be no defects, no concavities or protrusions, and no interruptions. The root is in the foot, developed in the leg, controlled by the waist, and expressed through the fingertips. From the foot to the leg to the waist, it must be a complete and unified energy. Only by moving forward and backward can one achieve opportunity and advantage. If there are moments without opportunity or advantage, the body will become scattered, and the source of the problem must be sought in the waist and legs.
In all directions—up, down, forward, backward, left, and right—everything is based on intention, not on outward appearances. Where there is up, there is also down; where there is forward, there is also backward; where there is left, there is also right. If the intention is to move upward, it must contain the intention of moving downward. If you try to lift something and use the intention of pressing down on it, your root will be broken, causing damage quickly and without doubt. Distinguish clearly between empty and full; each place has its own empty and full, and everywhere is characterized by this duality. The whole body must be connected without any interruption.
Long boxing is like the great rivers and seas, flowing endlessly. The thirteen movements are Peng, Lu, Ji, An, Cai, Lie, Zhou, Kao—these are the eight trigrams. Advancing, retreating, looking left, looking right, and staying centered—these are the five elements. Peng, Lu, Ji, An represent Qian, Kun, Kan, and Li—the four cardinal directions. Cai, Lie, Zhou, Kao represent Xun, Zhen, Dui, and Gen—the four diagonal directions. Advancing, retreating, looking left, looking right, and staying centered represent the elements of Metal, Wood, Water, Fire, and Earth.
Translation:
【Original Text】In every movement, the whole body should be light and agile, with a continuous connection.
YangluChan Annotation: When practicing boxing, one should not use brute force in order to achieve agility. The thirteen movements should be seamlessly connected as one continuous flow.
【Original Text】Qi should be expanded, and the spirit should be internally focused.
YangluChan Annotation: When the Qi flows freely, it is like the wind blowing over the sea waves. With a calm and focused mind, one can achieve internal concentration.
【Original Text】There should be no defects, no convexities, and no interruptions.
Annotation: The practice of boxing should strive for perfection, without any irregularities. It should be slow and smooth, without any breaks or interruptions.
【Original Text】The root is in the foot, developed in the leg, controlled by the waist, and expressed through the fingertips. From the foot to the leg to the waist, it must be a complete and unified energy. Only by moving forward and backward can one achieve opportunity and advantage.
YangluChan Annotation: The practice should involve the coordination of the upper and lower body. The power originates from the foot, flows through the leg, is controlled by the waist, and extends to the fingertips. The whole body should move as one unified energy. When advancing or retreating, one can seize opportunities and gain advantages.
【Original Text】If there are moments without opportunity or advantage, the body will become scattered, and the source of the problem must be sought in the waist and legs. In all directions—up, down, forward, backward, left, and right—everything is based on intention, not on outward appearances.
YangluChan Annotation: If one fails to find opportunities or advantages, the body will become disorganized. The problem can be traced back to the waist and legs. In all directions, whether moving up, down, forward, backward, left, or right, everything is based on intention and not external appearances.
【Original Text】Where there is up, there is also down; where there is forward, there is also backward; where there is left, there is also right. If the intention is to move upward, it must contain the intention of moving downward. If you try to lift something and use the intention of pressing down on it, your root will be broken, causing damage quickly and without doubt.
YangluChan Annotation: This means that when engaging with an opponent, if you first destabilize them, it is as if they have no roots, and they will naturally fall. By destabilizing their footing, they will be unable to maintain balance and will be easily defeated.
【Original Text】Distinguish clearly between empty and full; each place has its own empty and full, and everywhere is characterized by this duality.
YangluChan Annotation: When engaging with an opponent, each move should have a combination of emptiness and fullness. For example, when exerting force, the front foot should be solid, and the back foot should be light and straight. By maintaining a clear distinction between empty and full, one can adapt and respond effectively.
【Original Text】The whole body must be connected without any interruption.
YangluChan Annotation: The bones and joints of the whole body should be aligned, allowing the Qi to flow smoothly, and maintaining uninterrupted focus.
Translation:
【Original Text】In every movement, the whole body should be light and agile.
Chen Weiming Annotation: Without relying on excessive external force, the body will naturally become light and agile.
【Original Text】Especially, it should be continuous.
Chen Weiming Annotation: Continuous means to be uninterrupted. Without continuity, there will be breaks, and when there are breaks, opponents can take advantage of them.
【Original Text】Qi should be expanded, and the spirit should be internally focused.
Chen Weiming Annotation: When the Qi is expanded, there is no stagnation, and when the spirit is internally focused, there is no disorder.
【Original Text】There should be no concave or convex points, and no interruptions.
Chen Weiming Annotation: Having concave points, convex points, interruptions, or breaks indicates incompleteness. Concave and convex points are easily controlled by others, and interruptions or breaks can be taken advantage of. These are the vulnerabilities.
【Original Text】The root is in the foot, developed in the leg, controlled by the waist, and expressed through the fingertips. From the foot to the leg to the waist, it must be a complete and unified energy. Only by moving forward and backward can one achieve opportunity and advantage.
Chen Weiming Annotation: Zhuangzi said, “The breath of the superior person rests in the heel.” In Tai Chi martial arts, with deep and long breaths, one can breathe from the top to the heel. This is why the root of the movement is in the foot. From the foot, it rises to the leg, then to the waist, and extends to the fingertips, creating a complete and unified energy. Therefore, in Tai Chi, when the fingers touch the opponent, causing them to fall, it is not solely the power of the fingers. The power comes from the heel, but the opponent is unaware of it. The upper hand, lower foot, and middle waist should all coordinate and respond accordingly, naturally achieving opportunity and advantage.
【Original Text】If there are moments without opportunity or advantage, the body will become scattered, and the source of the problem must be sought in the waist and legs.
Chen Weiming Annotation: Without opportunity or advantage means that the hands move while the waist and legs remain still. If the waist and legs are not engaged, the hands will become stronger, but the body will become more scattered. Therefore, if there are moments of weakness, one must pay attention to engaging the waist and legs.
【Original Text】In all directions—up, down, forward, backward, left, and right—everything is based on intention, not on outward appearances. Where there is up, there is also down; where there is forward, there is also backward; where there is left, there is also right.
Chen Weiming Annotation: To move up or down, forward or backward, left or right, one must engage the waist and legs, then the movements can be as desired. Even when engaging the waist and legs, one must have the intention of understanding oneself and the opponent, and be able to adapt to changes. Without intention, even with the engagement of the waist and legs, the movements will still be chaotic.
【Original Text】If the intention is to move upward, it must contain the intention of moving downward. If you try to lift something and use the intention of pressing down on it, your root will be broken, causing damage quickly and without doubt.
Chen Weiming Annotation: This refers to the ability to adapt and respond spontaneously in combat, confusing the opponent and making them unable to predict your movements. By causing confusion, the opponent becomes scattered, and when they are scattered, I can exert force.
【Original Text】Distinguish clearly between empty and full; each place has its own empty and full, and everywhere is characterized by this duality. The whole body must be connected without any interruption
.
Chen Weiming Annotation: When practicing the form, one must distinguish between empty and full. When engaging with an opponent, one must also distinguish between empty and full. Although there is a distinction between empty and full, it depends on the intention of the opponent. If the opponent is full, I am empty; if the opponent is empty, I am full. When the opponent is suddenly empty or full, I can respond accordingly. The whole body should be connected without any breaks. The term “breaks” means being able to disengage from the opponent’s control. Thus, the opponent cannot control my movements, and I am as steady as Mount Tai.
Even though there is the concept of distinguishing between empty and full and not being controlled, when applying the techniques, there should still be a continuous connection without considering each part separately. It is like a snake in Changshan Mountain: when you strike its head, its tail responds; when you strike its tail, its head responds; when you strike its back, both the head and tail respond. Only then can it be called light and agile. For example, a thousand-pound iron rod is heavy in itself, but a person with great strength can lift it. On the other hand, a hundred-pound iron chain, even with great strength, cannot be lifted because it is divided into several sections. Although it is divided into sections, it is still connected. When practicing Tai Chi, the same principle applies.
Note: The translation provided is a literal translation of the text. Some interpretations may vary based on different schools or practitioners of Tai Chi Quan.
Yang Luchan (1799-1872) was a legendary figure and the founder of Yang-style Tai Chi Chuan (Taijiquan). He was born in Yongnian County, Hebei Province, China. Yang Luchan’s impact on the development and popularization of Tai Chi Chuan is significant, and he is widely regarded as one of the most influential figures in the history of this martial art.
Yang Luchan began his martial arts journey by studying Shaolinquan and eventually became a disciple of Chen Changxing, a prominent master of Chen-style Tai Chi Chuan. Under Chen Changxing’s guidance, Yang Luchan dedicated himself to the practice and refinement of Tai Chi Chuan.
Yang Luchan’s exceptional skills and reputation earned him the nickname “Yang the Invincible” due to his undefeated status in numerous challenging matches. He traveled extensively, challenging and defeating various martial artists, which further enhanced his reputation.
In the mid-19th century, Yang Luchan was invited to the Imperial Court of the Qing Dynasty to teach Tai Chi Chuan to the royal family and elite members of society. His teachings were highly sought after, and he gained recognition and support from influential individuals.
Yang Luchan’s innovative approach to Tai Chi Chuan involved modifying and simplifying certain aspects of the original Chen-style form, making it more accessible and easier to learn for a wider audience. This modified form later became known as Yang-style Tai Chi Chuan and laid the foundation for the most popular Tai Chi style practiced worldwide today.
Yang Luchan’s sons, Yang Banhou and Yang Jianhou, along with his grandson, Yang Chengfu, further developed and refined the Yang-style Tai Chi Chuan system, passing it down through generations.
Yang Luchan’s legacy as the founder of Yang-style Tai Chi Chuan remains highly revered, and his contributions have left an indelible mark on the martial arts world. His teachings and principles continue to be studied and practiced by Tai Chi enthusiasts globally, making him a central figure in the history and evolution of Tai Chi Chuan.
Chen Weiming (1881-1958) was a renowned Chinese martial artist and Tai Chi master. He was born in Zhaobao Village, Henan Province, China. Chen Weiming is particularly known for his contributions to the promotion and dissemination of Tai Chi Chuan (Taijiquan) during the early 20th century.
Chen Weiming began his martial arts training at a young age, studying various styles including Shaolinquan, Xingyiquan, and Baguazhang. In his early twenties, he became a disciple of Yang Chengfu, a prominent Tai Chi master from the Yang family lineage. Under Yang Chengfu’s guidance, Chen Weiming devoted himself to the practice and refinement of Tai Chi Chuan.
Chen Weiming’s deep understanding of Tai Chi Chuan led him to write several influential works on the subject. One of his most notable contributions is the book titled “Tai Chi Chuan Tuishou Techniques,” which provides detailed explanations and illustrations of Tai Chi push hands techniques.
In addition to his writings, Chen Weiming also played a significant role in promoting Tai Chi Chuan through teaching and demonstrations. He taught Tai Chi Chuan in various cities in China, including Shanghai, Nanjing, and Beijing, and his classes attracted many students who went on to become respected Tai Chi masters themselves.
Chen Weiming’s emphasis on the internal aspects of Tai Chi Chuan, such as relaxation, internal energy cultivation, and mind-body integration, greatly influenced the development and popularization of Tai Chi practice. His teachings and writings continue to be highly regarded by Tai Chi enthusiasts around the world.
Chen Weiming’s dedication and contributions to Tai Chi Chuan earned him a prominent place in the history of this martial art. His efforts helped preserve and propagate the art, ensuring its transmission to future generations.
