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)

Excerpt from The Great and Most Honoured Master (大宗師) in Zhuāng zi (莊子)

顏回曰：「回益矣。」仲尼曰：「何謂也？」曰：「回忘仁義矣。」曰：「可矣，猶未也。」他日復見，曰：「回益矣。」曰：「何謂也？」曰：「回忘禮樂矣。」曰：「可矣，猶未也。」他日復見，曰：「回益矣。」曰：「何謂也？」曰：「回坐忘矣。」仲尼蹴然曰：「何謂坐忘？」顏回曰：「墮肢體，黜聰明，離形去知，同於大通，此謂坐忘。」仲尼曰：「同則無好也，化則無常也。而果其賢乎！丘也請從而後也。」

莊子

"Yan Hui said, 'I am making progress.' Zhongni replied, 'What do you mean?' 'I have ceased to think of benevolence and righteousness,' was the reply. 'Very well; but that is not enough.' Another day, Hui again saw Zhongni, and said, 'I am making progress.' 'What do you mean?' 'I have lost all thought of ceremonies and music.' 'Very well, but that is not enough.' A third day, Hui again saw (the Master), and said, 'I am making progress.' 'What do you mean?' 'I sit and forget everything.' Zhongni changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?' Yan Hui replied, 'My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader. This I call sitting and forgetting all things.' Zhongni said, 'One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps.'"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

Duality (二) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第二章　二、要論

嘗有世之論捶者，而兼論氣者矣，夫氣主于一，可分為二，所謂二者，即呼吸也，呼吸即陰陽也，捶不能無動靜，氣不能無呼吸，吸則為陰，呼則為陽，主呼靜者為陰，主乎動者為陽，上升為陽，下降為陰，陽氣上升而為陽，陽氣下行而為陰，陰氣下行而為陰，陰氣上行而為陽，此陰陽之分也，何為清濁，升而上者為所清，降而下者為濁，清氣上升，濁氣下降，清者為陽，濁者為陰，而要之陽以滋陰，渾而言之，統為氣，分而言之為陰陽，氣不能無陰陽，即所謂人不能無動靜，鼻不能無呼吸，口不能無出入，此即對待循環不易之理也，然則氣分為二，而實在于一，有志于斯途者，慎勿以是為拘拘焉。

岳飛

"Based on experience, a discussion of boxing is simultaneously a discussion of energy. Energy is one thing, but it can be divided into two parts, such as the two parts of breathing. Breathing breaks down into passive and active aspects [yin & yang]. As punching cannot happen without its states of movement [punching] and stillness [not yet punching / having punched], so too energy cannot be without its exhaling and inhaling: inhaling is passive and exhaling is active.
Stillness is passive and movement is active. Rising is active and lowering is passive. Active energy rising is active, but active energy lowering is passive. Passive energy lowering is passive, but passive energy rising is active.
These are distinguishings between passive and active. What about “clear” and “murky”? What rises is clear and what lowers is murky. The clear energy rises and the murky energy lowers. The clear is active and the murky is passive.
The key is that the active nourishes the passive. When mixed together, they are described as a single energy. When separated, they are described as the passive and active aspects. Energy cannot be without its passive and active aspects. Along the same lines, the body cannot be without its movement and stillness, the nose cannot be without its inhalations and exhalations, and the mouth cannot be without what comes out from it [as in talking] and what goes into it [as in eating].
This is the concept of the eternal cycling of opposites. Although energy divides into two, the two are actually one, and so if you are intent upon this path of theorizing, be careful not to get lost in being overly literal. [i.e. Change is, yet the reality that there is change is changeless. To move forward, you must accept this paradox rather than defy it for the sake of sophomoric semantics.]"

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

Chén Xiǎowàng (陳小旺) explaining the Eight Jins of Tàijíquán (太極拳)

Relax the Shoulders; Sink the Elbows. Strengthen the Abdomen; Free the Chest. (鬆肩沉肘，實腹暢胸) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

鬆肩沉肘，實腹暢胸

鬆肩是使兩肩向下鬆沉，在鍛煉時不要向上聳肩。沉肘是使肘部經常保持著向下沉墜，在鍛煉時必須屈如半月形。腹是蓄氣的良好部位，實腹就是指在鍛煉時必須將呼吸深入到腹部，使腹部充實鼓蕩，即所謂「氣沉丹田，內宜鼓蕩」的意思。胸部的向外挺凸，固然會影響氣沉丹田，而胸部的向裡收縮，也足以影響到心臟的壓縮，阻礙了血液的流暢，因之，暢胸就是指胸部要寬鬆開展，既不要挺胸也不必縮胸。

薑容樵

"'Relax the Shoulders' is to make both shoulders tilt downwards and kept down; during practice one should not let them escape up. 'Sink the Elbows' is to maintain the elbow explicitly down as weighing down; during practice it must always bend in a half-moon shape. The abdomen is the best place to store Qi; 'Strengthen the Abdomen' emphasizes that during practice on must breathe deeply through the abdomen, causing it to expand and vibrate like a drum. This is the meaning of 'When the Qi sinks in the Dantian; the inside vibrates.' If the chest sticks out, it will influence the sinking of the Qi in the Dantian. If the chest is pulled back inwards it will cause the heart to be compressed, obstructing the flow of blood. This is the reason to emphasize the requirement of relaxing and open the chest. One should neither straighten the chest nor depress it. "

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Calm (安) from Foundation (基礎)Calma (安) de Fundamentos (基礎)

安

安者，安然之意。切忌牽強。由自然之中，得其安適，乃無氣滯之弊，而能氣遍身軀矣。此由於姿勢安穩、動作均勻、呼吸平和、神氣鎮靜所致。

"Calm means the mind is in peace. One should avoid by all means to be coercive and forceful in the movements. If one follows one’s inner nature, the movements will be quiet and comfortable. The problem of stagnant Qi will not exist and the Qi can reach the entire body. This is due to the postures being peaceful and steady, the movements being uniform, the breathing being gentle and the spirit and the Qi are calm and quiet."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Excerpt from the Great Learning (大學) in the Analects (論語)Trecho do Grande Aprendizado (大學) dos Analetos (論語)

「茍日新，日日新，又日新。」

孔子

"'If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation.'"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

"'Se alguém pode se renovar, ele de fazê-lo um dia apos o outro. Que haja renovação todo dia.'"

Traduzido à partir da tradução para o inglês do Chinese Text Project

Unification (一) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第一章　一、要論

從來散之必有其統也，分之必有其合也，以故天壤間四面八方，紛紛者各有所屬，千頭萬緒，攘攘者自有其源，蓋一本散為萬殊，而萬殊成歸于一本，事有必然者，且武事之論，亦甚繁矣，而要之千變萬化，無往非勢，即無往非氣，勢雖不類，而氣歸于一，夫所謂一者，從上至足底，內而有臟腑筋骨，外而有肌肉皮膚五官之百骸，相連而一貫也，破之而不開，撞之而不散，上欲動而下自隨之，下欲動而上自領之，上下動而中節攻之，中節動而上下和之，內外相連，前后相需，所謂一貫者，其斯之謂歟，而要非勉強以致之，襲為之也，當時而靜，寂然湛然，居其所而穩如山岳，當時而動，如雷如塌，出乎爾而疾如閃電，且靜無不靜，表里上下，全無參差牽挂之意，動無不動左右前后，并無抽扯游移之形，洵乎若水之就下，沛然而莫之能御，若火之內攻，發之而不及掩耳，不假思索，不煩疑義，誠不期然而然，莫之致而至，是豈無所自而雲然乎，蓋氣以日積而有益，功以久練而始成，觀聖門一貫之傳，必俟多聞強識之后，豁然之境，不廢格物致知之功，是知事無難易，功惟自盡，不可躥等，不可急遽，按步就步，循次而進，夫而后官骸肢節，自有通貫，上下表里，不難聯絡，庶乎散者統之，分者合之，四體百骸，終歸于一氣而已矣。

岳飛

"It is always the case that what disperses will have its way of reintegrating, what separates will have its way of rejoining.
So it is in the world. There are four compass directions, then eight, then too many to keep track of, but each has its place [meaning every specific angle of direction can be more conveniently generalized into the area it belongs within the basic compass points]. Things are numerous, then innumerable, then a haze of meaningless detail, but all things have their basic sources [by which they can be more understandably grouped and classified under].
Everything is distributed from a single source to which everything ultimately and inevitably returns. The content of martial arts is very complex, but really the endless variations consolidate into matters of merely posture and energy, and even though there is a variety of postures, there is only one energy.
This single energy goes from head to foot, inwardly filling your organs and tissues, outwardly covering your muscles and skin, and from your five senses to your many bones, all are joined together to link into one [“a single thread”]. If smashed against, it does not leave a gap. If crashed into, it does not break apart.
When your upper body is about to move, your lower body naturally goes along with the movement. When your lower body is about to move, your upper body naturally takes charge of the movement. Once your upper body and lower body are in motion, your middle section attacks. When your middle moves, your upper body and lower work in harmony.
Inside and out are linked together. Front and back are relying on each other. When we talk of linking into one, this is what is meant. But it is crucial that you do not force it to happen or try to sneak up on it, for that will not make it work.
When the moment comes for stillness, be silent and calm, staying put as stable as a mountain. When the moment comes for movement, be like thunder or an avalanche, expressing as fast as lightning. When still, all parts are still, inside and out, above and below, and without any part feeling out of place. When moving, all parts are moving, left or right, forward or back, and without any part pulling the posture off course. Truly it is like water as it fills in downward, too much to be resisted, or like a cannon going off, too fast for you to cover your ears.
There is no contrivance of pondering, nor any worrying over doubts, for truly it will happen in its own time, achieved without your attaining. Yet how could such an effect happen without a cause? To get any benefit means the energy has to be built up day after day, and that means working at it for a long time for that to begin to happen. As for the wise teaching of the “single thread” [Lun Yu, 4.15 & 15.3], you must be patient and hear it many times until it is deeply ingrained, and then you will finally realize. Do not abandon the work of “broadening your knowledge to gain understanding” [Da Xue], and therefore be aware it is not a matter of difficulty or ease, just a process of doing your best.
You must not skip steps or rush through it, but go step by step and in the right order. That being the case, your senses, bones, limbs, and sections will link up naturally, above and below, inside and out, smoothly connecting. Thereby the dispersed are reintegrated, the separated rejoined, and all your limbs and bones returned to being a single energy."

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

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)

Straighten the Nape; Lift the Crown. Buttocks Slip; Hold the Anus (順項提頂，溜臀收肛) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

順項提頂，溜臀收肛

順項是使頸項自然豎直，在鍛煉時不要仰頭，不要低頭，也不要左右歪斜。提頂是將下頦裡收，頭向上直頂。溜臀是將臀部下垂向裡收縮，在鍛煉時不要有絲毫的向後撅臀的現象產生。收肛是將肛門的肌肉予以收縮控制，不要使它放鬆。

薑容樵

"Straighten the nape means the neck becomes naturally upright; during the practice one should not raise or bow the head nor incline it left or right. To lift of the crown means the chin is collected in; the head pushes up and straighten the crown of the head. Buttocks slip means the buttocks will hang down and contract inward. During the practice one should not let the buttocks even to start to stick out backwards. To hold the anus means one must apply a controlled contraction to the rectal muscle; and not allow it to loosen."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall