Demonstration of the Thirteen Postures (十三勢) by Wáng Yánnián (王延年)

Zhèng Mànqīng (鄭曼青) with Sword (劍)

The Explanation of Taiji’s Proper Practice (太極正功解) by Yáng​ Bān​hóu​ (楊班侯)

太極下乘武事解

太極者，圓也。無論內外，上下，左右，不離此圓也；太極者，方也，無論內外，上下，左右，不離此方也；圓之出入，方之進退，隨方就圓之往來也。方為開展，圓為緊湊。方圓規矩之至，其孰能出此以外哉？
如此得心應手，仰高鑽堅，神乎其神，見隱顯微，明而且明，生生不已。欲罷不能。

"Taiji is round. Regardless of internal or external, up or down, left or right, it will not part from the circle. Taiji is square. Regardless of internal or external, up or down, left or right, it will not part from the square. Enter and exit with the circle, advance and retreat with the square; follow the square to the circle back and forth. The square is the root for opening and extending, the circle is the root for tightenting and compacting. The circle and the square are the established standards, what could depart this standard?
In this way, proficiency will be achieved, and it will go higher by looking up and get harder by drilling down, it will be subtler and subtler, appearing concealed but actually manifest, brighter and brighter, growing incessantly and continuing without end. "

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The explanation of Taiji’s Lower Level Martial Aspects (太極下乘武事解) by Yáng​ Bān​hóu​ (楊班侯)

太極下乘武事解

太極之武事，外操柔軟，內含堅剛。而求柔軟之於外，久而久之，自得內之堅剛。非有心之堅剛，實有心之柔軟也。所難者，內要含蓄堅剛而不施，外終柔軟而迎敵。以柔軟而應堅剛，使堅剛盡化無有矣。

"In the martial aspects of Taijiquan, the exterior steers soft and gentle and the interior keeps hard and strong. Over time, as softness is sought externally, one’s interior become hard and strong. One does not looks deliberately for hardness, one rather sincerely seeks softness. The difficulty is that the inside is required to keep strong and hard and not apply it, while the outside keeps gentle and soft when one meets an opponent. One uses softness to respond to strength and hardness in order to cause this strength and hardness to dissolve into nothingness."

其功何以得乎？要非粘黏連隨已成，自得運動知覺，方為懂勁。而後神而明之，化境極矣。夫四兩撥千斤之妙，功不及化境，將何以能？是所謂懂粘連，得其视聽輕靈之巧耳。

楊班侯

"How is this achieved? The key is to accomplish the training of attaching, adhering, connecting and following, obtain awareness and sensitivity of movement, then reach the Understanding Jin. At this point the spirit will clear and the conditions for a major transformation is reached. If the wonder of using four ounces to repel a thousand pounds and the conditions for this major transformation is still not yet reached, then what can one do? Apply what is called “understanding attach and adhere”, use the senses to skillfully find opportunities."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of the Three Achievements in Scholarship and Martial Arts in Taiji (太極分文武事三成解) by Yáng​ Bān​hóu​ (楊班侯)

太極分文武事三成解

蓋言道者，非自修身，無由得也。然又分為三乘之修法。乘者，成也。上乘，即大成也；下乘，即小成也；中乘，即之者誠成也。

"When we talk about the path, there is no achievement without having a self-cultivation. The self-cultivation can be subdivided in three levels and three cultivation methods. The three levels are the achievements. The top level or great achievement, the low level or small achievement, and the middle level means the achievements of sincerity."

法分三修，成功一也。文修於內，武修於外。體育，內也；武事，外也。其修法，內外表裡成功，集大成，即上乘也；由體育之文，而得武事之武，或由武事之武，而得體育之文，即中乘也，然獨知體育，不入武事而成者，或專武事，不為體育而成者，即小乘也。

楊班侯

"Although, the cultivation methods are three, their achievement is one and the same. The scholarship is the internal cultivation; martial arts are the external cultivation. Education of the body is an internal cultivation while martial matters are external. The cultivation of that leads to internal and external achievement, allows to achieve the greatest achievement. If martial ability in martial arts is gained due to the study of education of the body or the education of the body is gained due to the martial capability of martial arts, then the middle level is achieved. If one is only aware of the education of the body and does not consider the achievement of the martial aspects, or conversely, those that look only into the martial aspects without looking for achieving the education of the body, those reach the low level of achievement."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of Taiji in the Human Body (人身太極解) by Yáng​ Bān​hóu​ (楊班侯)

人身太極解

人之周身，心為一身之主宰。主宰，太極也。二目為日月，即兩儀也。頭像天，足像地，人中之人及中脘，合之為三才也。四肢，四象也。 腎水，心火，肝木，肺金，脾土，皆屬陰；膀胱水，小腸火，膽木，大腸金，胃土，皆陽矣，茲為內也。
顱丁火，地閣承漿水，左耳金，右耳木，兩命門土，茲為外也。

"In the human body, the mind is the ruler of the whole body. It is like Taiji. The two eyes are the sun and the moon, they are like and are the two poles. The head represents Heaven, the feet represents Earth and man is at the center within the cavity of the stomach, all three together are the three powers. The four limbs represent the four divisions of the sky.
Kidney-water, heart-fire, liver-wood, lung-metal, spleen-earth all are classified as Yin; bladder-water, small-intestine fire, gall-bladder wood, large-intestine metal, stomach earth all as Yang. These are the internal aspects.
Forehead-fire, Chin-water, left ear metal and right-ear wood, two gates of life (nostrils)-earth, these are the external aspects. "

神出於心，目眼為心之苗；精出於腎，腦腎為精之本;氣出於肺，膽氣為肺之原。視思明，心動神流也；聽思聰，腦動腎滑也。
鼻鼻之息香臭，口之呼吸出人，水鹹，木酸，土甜，火苦，金辣。及言語聲音，木亮，火焦，金潤，土塕，水漂。鼻息、口呼吸之味，皆氣之往來，肺之門戶，肝膽巽震之風雷，發之聲音，出入五味。

"The spirit is originated in the heart, the eyes sprout from the heart; the vitality is in the kidneys, the brain and the kidneys are at the root of vitality; Qi is issued from the lungs, and the gall bladder Qi is at the source of the lungs. When the sight is clear, the heart moves the spirit to flow; when the listening is wise, brain moves the kidneys smoothly.
The nose smells fragrances and odors and the mouth breath produces the water-salty, wood-sour, earth-sweet, fire-bitter, metal-spicy. The sound of the voice, wood-clear, fire-fiery, metal-moist, earth-dusty, water-drifting. They are all dealings with Qi, the gates of the lungs, the wind and thunder of the liver and the gall bladder: the emission of voice and entering and exiting as the five flavors."

此言口、目、鼻、舌、神、意，使之六合，以破六欲也，此內也;手、足、肩、膝、肘、胯，亦使六合，以正六道也，此外也。
眼、耳、鼻、口、大小便、肚臍，外七竅也；喜、怒、憂、思、悲、恐、驚，內七情也。七情皆以心為主，喜心、怒肝、憂脾、悲肺、恐腎、驚膽、思小腸、怕膀恍、愁胃、慮大腸，此內也。

"These words: mouth, eyes, nose, tongue, spirit and Yi (intention) make the six coordinations, their use is to break the six desires, these are internal aspects. Hands, feet, shoulder, knees, elbows and hips also make the six coordinations used to straighten the six ways; these are external aspects.
Eyes, ears, nose, mouth, anus, urethra and navel, are the seven external orifices; joy, anger, anxiety, thought, grief, fear and fright are the seven internal emotional states. All the seven emotional states are originated from the mind. Joy and the heart, anger and the liver, anxiety and the spleen, grief and the lungs, fear and the kidneys, fright and the gall bladder, thought and the small intestine, fear and the bladder, worry and the stomach, anxiety and the large intestine; these are internal aspects."

夫離：南、正午、火、心經; 坎：北、正子、水、腎經；震：東、正卯、木、肝經；兌：西、正酉、金、肺經；乾：西北，隅、金、大腸，化水；坤：西南隅、土、脾，化土；巽：東南隅、膽、木，化土；良：東北隅、胃、土，化火。
此內八卦也。外八個者，二、四為肩，六、八為足，上九下一，左三右七也。坎一、坤二、震三、巽四、中五、乾六、兌七、艮八、離九，此九宮也。內九宮亦如此。

"Li: South, Wu (in the Earthly Branches, 11AM – 1PM), fire and the heart channel. Kan: North, Zi (in the Earthly Branches, 11PM – 1AM), water, the kidney channel. Zhen: East, Mao (in the Earthly Branches, 5-7 AM), fire and the liver channel. Dui: West, Qiu (in the Earthly Branches, 5-7 PM), metal and the lung channel. Qian: Northwest, metal, large intestine and it transforms into water. Kun: Southwest, earth, spleen and it transforms into earth. Xun: Southeast, gall bladder, wood and it transforms into earth. Gen: Northeast, stomach, earth and it transforms Fire.
These are the internal Eight Trigrams. In the external Eight Trigrams
In terms of external eight trigrams, the number two and four are shoulders, six and eight are feet, above is nine, below is one, left is three, right is seven. Kan is one, Kun is two, Zhen is three, Xun is four, center is five, Qian is six, Dui is seven, Gen is eight, Li is nine, these are the nine palaces. The internal nine palaces are also this way."

表裡者，乙：肝、左肋，化金通肺；甲：膽，化土通脾，丁：心，化木中膽通；丙：小腸，化水通腎；己：脾，化土通胃；戊：胃，化火通心，後背前胸，山澤通氣；辛：肺，右肋，化水通腎；庚：大腸，化金通肺；癸：腎，下部，化火通心；壬：膀恍，化木通肝。
此十天干之內外也。十二地支亦如此之內外也。明斯理，則可與言修身之道矣。

楊班侯

"Yi: Liver, left ribs, tansforms into metal and conencts with the Lungs. Jia: Gall Bladder, transforms into earth and connects with the Spleen. Din: Heart, transforms into wood and connects with the Gall Bladder. Bing: Small Intestine, transforms into water and connects with the Kidneys. Ji: Spleen, transforms into earth and connects with the Stomach. Wu: Stomach, transforms fire and connects with the Heart, the rear and the front of the chest, mountains and lakes exchange Qi. Xin: Lungs, right ribs, transform into water and connects with the Kidneys. Geng: Large Intestine, transforms into metal and connects with the Lungs. Gui: Lower section of the kidneys, transforms fire and connects with the Heart. Ren: Bladder, transforms water and connects with the Liver.
These are the ten celestial stems are as follows in relation to the external and the internal. The twelve terrestrial branches also have their internal and external correspondences. One this system is clear, then one can talk about the Dao of cultivating the body."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of Reversal of Yin and Yang in Taiji (太極陰陽顛倒解) by Yáng​ Bān​hóu​ (楊班侯)

太極陰陽顛倒解

陽：乾，天，日，火，離，放，出，發，對，開，臣，肉，用，氣，身，武，立命，方，呼，上，進，隅。
陰：坤，地，月、水，坎，卷，入，蓄，待，合、君，骨，體 ， 理，心，文，盡性，圓，吸，下，退、正。

"Yang: the trigram Qian, heaven, sun, fire, fire, the trigram Li, to release, to come out, to emit, to confront, to open, the servant, flesh, application, Qi, physical body, martial, heaven-ordained, square, to exhale, upward, to advance and the corners.
Yin: the trigram Kun, earth, moon, water, the trigram Kan, to roll up, to go into, to store, to relat, to close, the ruler, bones, the body structure, core, rules, Xin, scholar, to accomplish one’s nature, round, to inhale, downward, to retreat and the sides."

蓋顛倒之理，水、火二字詳之，則可明。如火炎上，水潤下者，水能使人在下而用。水在上，則為顛倒。然非有法治之，則不得矣。譬如水入鼎內，而治火之上，鼎中之水，得火以燃之，不但水不能下潤，藉火氣，水必有溫時。火雖炎上，得鼎以隔之，是為有極之地，不使炎上之火無止息，亦不使潤下之水永滲漏。此所謂水火既濟之理也，顛倒之理也。若使任其火炎上，水潤下，必至火，水必分為二，則為火水未濟也。故雲分而為二，合之為一之理也。故雲一而二，二而一，總斯理為三，天、地、人也。

"The intrinsic order of reversal can be explained in detail by “water-fire”. The flames fire upward, water floats downward. If water is kept above, the situation is reversed, and one can use its power. If the method is not correctly applied, this goal cannot be achieved. If water is put in a cauldron and put over fire, the water inside the cauldron will be heated by the fire. Not only the water cannot run downwards and extinguish the fire, water will also warm up. Even if fire wants to move up, the cauldron serves as a separation. There is a separation that does not allow fire to move up liberating breathing, but also prevents water to leak downwards. This is called the system of “water-fire helping each other”, the theory of reversal. If one allows the flame to go upwards and water to run downwards, water and fire will be certainly separated and will not be able to support each other. Therefore it is said, when they are separated, there are two and when they are unified, they are one. Thus, one is two and two is one. In summary, it is from this rule, the Three (powers) heaven, earth and human are derived."

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，不遠人，則可與言天地同體。上，天;下，地:人在其中矣。苟能參天察地，與日月合英明，與五嶽四瀆華朽，與四時之錯行，與草木並枯榮，明鬼種之吉兇，知人事興衰，則可言乾坤為一大天地，人為一小天地也。夫如人之身心，致知格物十天地之知能，則可言人之良知，良能。若思不失固有，其功用，浩然正氣，直養無害，攸久無疆矣。聽謂人身生成一小天地者，天也，性也；地也，命也；人也，虛靈也，神也。若不明之者，烏能配天地為三乎？然非盡性立命，窮神達化之功，胡為乎來哉!

楊班侯

"If the theory of reversal of Yin and Yang is understood, then it is possible to talk about the Dao. Once understood, it is not possible to separate from the Da and one can talk about what is human. If one is able to apply and perceive the Dao as something that is not far for us, the one is able to discuss how heaven and earth are similar to the body. Heaven is above, earth is below, and the human is between them. If one is able to refer to heaven’s laws and observe earth’s rules, unify oneself with the brightness with the sun and the moon, endure with the Five Sacred Mountains and Four Great Rivers, act in synchrony with the Four Seasons, wither and flourish with the grass and woods, comprehend the seeds of good and bad destinies of ghosts and deities, understand the prosperity and adversity of human affaires, then it may be said that Qian and Kun are like a large Heaven and Earth, while human affairs ar a small Heaven and Earth. Therefore, in terms of human’s body and mind, if one is able to study the underlying principles of Heaven and Earth, then one is capable of understanding the innate wisdom and abilities, one ponders without failing its inherent characterstics, its function, its vast righteousness, its continuous generation without harm, its infinite size and duration. When it is said that the human body is a small heaven and earth, it means that heaven is the intrinsic human nature, the earth is the physical life, what is human is insubstantial spirit and the soul. If this is unclear, how can one join Heaven and Earth and act as three powers? If one is unable to develop one’s intrinsic nature and establish a healthy life, how the exhausted soul cannot attain the goal of transformation?"

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of Eight, Five and Thirteen Postures in Long Fist (八五十三勢長拳解) by Yáng​ Bān​hóu​ (楊班侯)

八五十三勢長拳解

自己用功，一勢一式，用成之後，含之為長，滔滔不斷，周而復始，所以名“長拳”也。萬不得有一定之架子，恐日久入於滑拳也，又恐入於硬拳也，決不可失其綿軟。周身往復，精神意氣之本，用久自然貫通，無往不至，何堅不推也。於人對待，四手當先，亦自八門五步而來。跕四手，四手碾磨，進退四手，中四手，上下四手，三才四手，由下乘長拳四手起，大開大展，練至緊湊，屈伸自由之功，則升之中，上成矣。

楊班侯

"After succeeding in one’s diligent study of each posture and each form, they should be kept as in one long, continuous, endless cycle called therefore “Long Fist”. The form should not become fixed, it should be feared that it gradually becomes smooth, it should also be feared that it gradually becomes stiff, one should not lose the continuous flexibility. The back and forth movement of the whole body is the root of the spirit of vitality, the intention and the energy. After a long practice, they will all be linked together naturally and can be used at will. When sparring correctly with an opponent, if the four hands are suitable, they will be first, this is originated from the eight doors and the five steppings. Variating the four hands, turning and coiling with the four hands, advance and retreat with the four hands, keep the central equilibrium with the four hands, go up and down with these four hands, harmonize the three powers with these four hands. Start from the basic four hands of “Long Fist”, open and extend widely until they become compact and tight. This bending and extending freely as wished is the achievement of a higher level of skill."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of Taiji’s Understanding Jin (太極懂勁解 ) by Yáng​ Bān​hóu​ (楊班侯)

太極懂勁解

自己懂勁，接及神明，為之文成，而後採戰。身中之陰，七十有二，無時不然。陽得其陰，水火既濟，乾坤交泰，性命葆真矣!
於人懂勁，視聽之際，遇而變化，自得曲誠之妙。形，著明於不勞，運動知覺也。功至此，可為攸往鹹宜，無須有心之運用耳。

楊班侯

"With Understanding Jin applied to oneself, one reaches enlightment, learning is accomplished and that it can be applied to battle. Hidden within the body, seventy are two, there is no time. Yang is suitable to Yin, water and fire will support each other, the universe will revolve in harmony, life is truly preserved.
With Understanding Jin applied to the opponent, at the moment one looks and listens he sees the opportunities and the changes, and subtly adapt to the curve and the straight. With this level of achievement one can move forward unified and suitably, without the need to put the mind to use."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of Taiji’s Learning and Martial Arts (太極文武解) by Yáng​ Bān​hóu​ (楊班侯)

太極文武解

文者體也；武者用也。文功在武，用於精氣神也，為之體育；武功得文，體於心身也，為之武事。
夫文武尤有火候之謂，在放，卷得其時中，體育之本也。文武使於對待之際，在蓄，發當其可者，武事之根本。故雲:武事文為，柔軟體操也，精氣神之筋勁:武事武用，剛硬武事也，心身之骨刀也。
義無武之頂備，為之有體無用；武無文之伴侶，為之有用無體。如獨木難支，孤掌不響。不惟體育，武事之功，事事諸如此理也。
文者，內理也；武者，外數也。有外數，無文理，必為血氣之勇，失於本來面目，欺敵必敗爾；有文理，無外數，徒恩安靜之學，未知用的採戰，差微則亡耳。自用，於人，文武二字之解，豈可不解哉!

楊班侯

"Learning is the system, the Martial Arts is the application. The achievement of Learning is in the Martial Arts. As one employs Jing, Qi and Shen as physical education, Martial Arts yield Learning. The system of mind and body becomes a martial discipline.
Those that are said to have reached the particular maturity of Learning and Martial Arts built the roots of physical training. When Learning and Martial Arts are bound, they enable the ability to store and emit, the foundation of Martial Arts work-out. As Martial Arts is approached through Learning, it manifests as a soft physical exercise. When Jing, Qi and Shen are manifested in the tendons, the Martial work-out is manifested in applications, it manifests as the hard Martial topic. It is the application of the mind and body upon the bone’s structure.
Martial Arts without physical preparation means the system is useless. Martial Arts without Learning is applicable but there is no system. As it is difficult for a lone pole to sustain a house, and as a lone palm cannot clap, the achievement of Martial Arts is not only physical, it adresses everything.
Learning is the internal system, Martial Arts is the external manifestation. It is certain that external manifestation without the internal system misses the true features of bravery of the blood and breath, therefore it gives an unfair advantage to an opponent. In the case of learning the internal system without the external manifestation, the apprentice favor peaceful study but does not know how to behave in a fight, the smallest error will be fatal. If the application of the two characters of Learning and Martial Arts is understood, how then may Learning and Martial Arts not be understood?"

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Explanation of the Application of the Taiji System (太極體用解) by Yáng​ Bān​hóu​ (楊班侯)

太極體用解

理為精氣神之體: 精氣神為身之體，身為心之用；勁力為身之用。
心，身有一定之主宰者，理者；精，氣，神有一定之主宰者，意誠也。誠者，天道;誠之者，人道。俱不外意念須諛之間。
要知天人同體之理，自得日月流行之氣，其氣，意之流行，精神自隱微乎理矣。夫而後言乃武，乃文，乃聖，乃神，則得。若特以武事論之於心，身，用之於勁力，仍歸於道之本也，故不得獨以末技雲爾。

"Principles organize the Jing, Qi and Shen: Jing, Qi and Shen organize the physical body. The physical body is at the core of applications, energy and strength organize the applications.
Principles are certainly the ruler of the mind and the physical body. True intention is without doubt the ruler of Jing, Qi and Shen. Sincerity is heaven’s Way and those who are sincere follow the human Way. All of this necessarily takes place between intention and thought.
It is vital to be aware that heaven’s and man’s unification form the system for the principles, so the Qi’s circulation of the Sun and the Moon can be obtained. The flow of qi and intention are the secret hidden in the principles of vitality.
After understanding these words, one may apply them in martial arts, scholarship, holiness and spirituality. If this unique use of martial matters doctrine is the core, the application’s strength is the body. One should not speak about applications only if one is to remain affiliated with the original way."

勁由於筋，力由於骨。如以持物論之，有力能執數百斤，是骨節，皮毛之外操也，故有硬力。如以全體之有勁，似不能持幾斤，是精氣之內壯也。雖然，若是功成後，猶有妙出於硬力者。修身，體育之道，有然也。

楊班侯

"Strenght is originated from tendons while force is generated from bones. In order to undestand this one can hold an object. It is possible to lift several hundred kilograms through the application of the external function of the skeleton, skin and hair: lifting will be due to hard force. It is also possible to mobilise the entire body to manifest the strength, even if it seems on cannont even hold a few kilograms. This strength is due to the internal power, essence and Qi. The one who is able to marvelously manisfest his strength more than his hard force is in the correct way of practice."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Song of Eight Words in Taiji’s Engagement with the Opponent (太極人盤八字歌) by Yáng​ Bān​hóu​ (楊班侯)

太極人盤八字歌

八卦正隅八字歌，十三之數不幾何。
幾何若是無平準，丟了腰頂氣歎哦。
不斷妄言只而宇，君臣骨肉細琢磨。
功夫內外均不斷，對待數兒豈錯他。
對行於人出自然，由茲往復於地天。
但求捨己無深病，上下進退永連綿。

楊班侯

"The eight trigrams, sides and corners, are the song of the eight words; the number thirteen, after all, is not too large.
It becomes complex if there is no balance and precision; the waist, the push upwards and the breathing will be lost, only to be lamented.
The saying on uninterrupted movement contains only two words; one shall refine the relations between the sovereign and the minister, the muscles and bones.
If in Gongfu the internal and external are uniform and uninterrupted all not broken, one cannot be wrong in sparring. The right answer to the opponent is to go out naturally; to follow him back and forth like heaven and earth.
Only seek to give up oneself without defects; the top and the bottom, advance and retreat, can be executed continuously forever."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Taiji Above and Below explained as Heaven and Earth (太極上下名天地) by Yáng​ Bān​hóu​ (楊班侯)

太極進退不已功

四手上下分天地，採列肘靠有由去。
採天靠地相應求，何患上下不既濟!
若使挒肘習遠離，迷了乾坤遺歎惜。
此說亦明天地盤，進用肘挒歸人字。

楊班侯

"Differentiating the four hands above below are like heaven and earth; pluck, split, elbow and bump have their source in this separation.
If pluck from heaven and bump from earth correspond and look for each other; one should not worry if above and below support each other!
If one creates the habit of using split and elbow separately, one will lament the unbalance between heaven and earth.
This also explains the circles of heaven and earth; to advance in the application of split and elbow one should return to the word “man”."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Taiji Endless Workings of Advancing and Retreating (太極進退不已功) by Yáng​ Bān​hóu​ (楊班侯)

太極進退不已功

掤進捋退自然理，
陰陽水火相既濟。
先知四手得來真，
採捌肘靠方可許。
四隅從此演出來，
十三勢架永無已。
所以因之名長拳，
任君開展與收斂，
千萬不可離太極。

楊班侯

"That Peng advances and Lu retreats is the natural order,
As Yin and Yang, water and fire support each other.
First reach a genuine understanding of the four hands,
Then can the directions of Cai, Lie, Zhou and Kao be allowed.
Once the four cornes can be performed,
The thirteen postures go on without an end.
This is the reason for calling it Long Fist,
It allows one to master how to start and finish,
By all means one should not part from Tai Chi."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Taiji Circle (太極圈) by Yáng​ Bān​hóu​ (楊班侯)

太極圈

退圈容易進圈難，不離腰頂後與前。
所難中士不離位，退易進難仔細研。
此為動功非站定，倚身進退並比肩。
能如水磨摧急緩，雲龍風虎象周旋。
要用大盤從此覓，久而久之出天然。

楊班侯

"It is easy to retreat from the circle and hard to enter it; one should not part from the waist, the crown of the head, and the back united with the front.
The most difficult is to keep the earth center without losing its position; retreating is easy and advancing is hard, this should be studied carefully.
This is because one is in movement and not stationary; one relies upon the advance and retreat of the body and maintain it at level with the opponent’s.
One should be able to turn like a water mill, fast or slow; the shapes of the cloud dragon and the wind tigers revolve in circles.
If one wishes to apply the heavenly circle, its search must start immediately; over a long time it will become natural. "

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

The Shape of the Body, the Waist and the Crown of the Head (身形腰頂) by Yáng​ Bān​hóu​ (楊班侯)

身形腰頂

身形腰頂棄可無，缺一何必費工夫。
腰頂窮研生不已，身形順我自伸舒。
捨此真理終何極，十年數載亦糊塗。

楊班侯

"One cannot relinquish the shape of the body, the waist and the crown of the head, as soon as one is abandoned there is no need to spend time practicing.
The endless study of the waist and of the crown cannot be exhausted in a lifetime, the shape of the body follows me when I extend and relax.
If one abandons these truths, what is reached at the end? Even after ten years of practive, still there will be be confusion."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Zhèng Mànqīng (鄭曼青) performing Yáng Style Tàijíquán (楊氏太極拳)

Proper Diligent Method to Keep the Central Earth (對待用功法守中土) by Yáng​ Bān​hóu​ (楊班侯)

對待用功法守中土
（俗名站樁）

定之方中足有根，先明四正進退身。
掤捋擠按自四手，須費功夫得其身。
身形腰頂皆可以，粘黏連隨意氣均。
運動知覺來相應，神是君位骨肉臣。
分明火候七十二，天然乃武并乃文。

楊班侯

(commonly known as standing pole)
"When the center is defined, the feet are rooted; First one should understand the four principles of body’s advancing and retreating.
Wardoff, Rollback, Press, and Push manifest as four hands; in order to obtain them costs a great deal of GongFu.
The body’s shape, waist, and the crown of the head are all regulated correctly; the Yi and the Qi in attaching, adhering, connecting and following are uniform.
Movements and perception come one with another; the spirit is the sovereign, the bones and the tendons are the subjects.
Clearly discriminate the seventy-two stages of maturity; naturally, both martial and scholar capabilities will come."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Proper Treatment without Defects (對待無病抗) by Yáng​ Bān​hóu​ (楊班侯)

對待無病

頂，匾，丟，抗，失於對待也。所以為之病者，既失粘黏連隨，何以獲知覺運動?既不知己，焉能知人?
所謂對待者，不以頂匾丟抗相對於人也，要以粘黏連隨等待於人也。能如是，不但無對待之病，知覺運動自然得矣。可以進於懂勁之功矣。

楊班侯

"Go Against, Deficiency, Lose and Resist means missing proper treatment. The reason is that if one loses attach, adhere, connect and follow, how can one attain consciousness in movement? If one is not able to be aware of it on oneself, how can one be aware of it on the opponent?
What is called proper treatment is not to use Go Against, Deficiency, Lose and Resist with the opponent. It is capital to use attach, adhere, connect and follow to match the opponent. Being able to do so not only there are no defects on the manners, consciousness in movement will be obtained naturally. It will then be possible to progress in the practice of Understanding Jin."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Go Against, Deficiency, Lose and Resist (頂匾丟抗) by Yáng​ Bān​hóu​ (楊班侯)

頂匾丟抗

頂者，出頭之謂也; 匾者，不及之謂也； 丟者，離開之謂也: 抗者，太過之謂也。
要知於此四字之病，不明粘黏連隨，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，而不許頂匾丟抗。是所不易矣。

楊班侯

"To go against means to overdo. Deficiency means not enough. Losing means to depart. To resist means to exceed.
One should be aware of the defaults of these four words. Failing to understand attach, adhere, connect and follow definitely leads to failing to understand “consciousness in movement”. In the beginning, if one is not aware of these defaults, he should not practice with an opponent, one cannot advance with these defaults. The difficulty in learning attach, adhere, connect and follow is to avoid to go against, deficiency, to lose and to resist. This is in fact not so easy."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)