Twenty Eight Secret Song (歌訣二十八) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Vigésima Oitava Canção Secreta (歌訣二十八) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣二十八

人剛我柔是正方，
我剛人柔法亦良。
剛柔相遇腰求勝，
解此糾紛步法強。

"When the opponent is hard and I am soft, this is the right way.
If I am hard and the opponent is soft, the method is also good.
When the hard and soft meet, one looks for victory through the waist.
The solution of the conflict is decided on whose footwork is best."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"

"Quando o oponente é duro e eu suave, esta é a maneira certa.
Seu eu sou duro e o oponente suave, o método também é bom.
Quando o duro e o suave se encontram, é através da cintura que se deve buscar a vitória.
A solução do conflito é encontrada por aquele que trabalha melhor os passos."

Baseado na tradução de Yang Jwing Ming (楊俊敏) e Liang Shou You (梁守渝) apresentada em "Baguazhang - Theory and Applications" (峨嵋八卦掌) e na tradução de Frank Allen e Tina Chunna Zhang em "The Whirling Circles of Ba Gua Zhang".

Ōu Yángfāng (毆陽方) demonstrating Wǔ/Hǎo Style Tàijíquán (武/郝氏太極拳)

Excerpt from Report of Guō Yúnshēn Sayings (述郭雲深先生言) in Boxing Concepts Explained Authentically (拳意述真)

十一則

練拳術不可固執不通。若專以求力。即被力所拘。專以求氣。即被氣所拘。若專以求沉重。即為沉重所捆墜。若專以求輕浮。神氣則被輕浮所散。所以然者。練之形式順者。自有力。內裏中和者。自生氣。神意歸於丹田者。身自然重如泰山。將神氣合一化成虛空者。自然身輕如羽。故此不可以專求。雖然求之有所得焉。亦是有若無實若虛。勿忘勿助。不勉而中。不思而得。從容中道而已。

郭雲深

"When practicing boxing arts, you must not have so much determination that it obstructs you. If you are obsessed with seeking to have strength, you will get jammed up by it. If you are obsessed with seeking to have energy, you will get clogged up by it. If you are obsessed with seeking to be heavy, it will weigh you down. If you are obsessed with seeking to be light, your spirit and energy will wander off.
Therefore the way to go about these things is to practice the postures smoothly, and then naturally there will be strength. When there is neutrality within, it will naturally produce energy. When your spirit and intention return to your elixir field, your body will naturally be as heavy as Mt. Tai. When your spirit and energy merge into one and transform into emptiness, your body will naturally be light as a feather.
Thus you must not obsessively seek, even though there may be something to be gained through the seeking. Look upon that something as if it is nothing, treating its substantiality as insubstantial. Neither forget about it nor assist it. Do not strive for it and you will hit the target. Do not fixate on it and you will obtain it. Being patient and balanced is all you need."

Excerpt from the translation by Paul Brennan, to be found in the Brennan Translation blog.

Create Something from Nothing (無中生有) from the Thirty-Six Stratagems (三十六計)Criar Algo do Nada (無中生有) dos Trinta e Seis Estratagemas (三十六計)

無中生有

誑也非誑也實其所，誑也少陰太陰太陽。

"You use the same feint twice. Having reacted to the first and often the second feint as well, the enemy will be hesitant to react to a third feint. Therefore the third feint is the actual attack catching your enemy with his guard down. "

Quoted from Chinese Classics and Translations

"Usar a mesma finta duas vezes. Tendo já reagido à primeira e à segunda, o inimigo hesitará em respoder à terceira. Em realidade a terceira finta é o real ataque que tomará o inimigo com as guardas baixas."

Traduzido à partir de Chinese Classics and Translations

Hand Positions in the Yinyang Circle (武當劍手法陰陽圈) from The Major Methods of Wudang Sword (武當劍法大要) As Posições da Mão no Círculo Yinyang (武當劍手法陰陽圈) de Os Principais Métodos da Espada Wudang (武當劍法大要)

中陰	Middle Yin
少陰	Young Yin
太陰	Greatest Yin
老陰	Old Yin
中陽	Middle Yang
老陽	Old Yang
太陽	Greatest Yang
少陽	Young Yang

Based on the translations by Chang Wu Na (張悟納) and Dr. Lu Mei-hui (呂美惠) in "The Major Methods of Wudang Sword " (武當劍法大要)
and by Paul Brennan in his site "Brennan Translation".
Disclaimer: I don't practice Wudang Sword myself. However the school's texts and insights are of interest for any internal martial arts practitioner..

中陰	Meio Yin
少陰	Jovem Yin
太陰	Máximo Yin
老陰	Yin Velho
中陽	Meio Yang
老陽	Yang Velho
太陽	Máximo yang
少陽	Jovem Yang

Baseado na tradução de Chang Wu Na (張悟納) e Dr. Lu Mei-hui (呂美惠) em "Os Métodos Principais da Espada Wudang" (武當劍法大要) e na de Paul Brennan no site "Brennan Translation".
Aviso: Eu não pratico a espada de Wudang. Entretanto, os textos e instruções da escola são interessantes para todos os praticantes de artes marciais internas.

Method to Put in Evidence the Intrinsic Nature (固有分明法) by Yáng​ Bān​hóu​ (楊班侯)

固有分明法

蓋人降生之初，目能視，耳能聽，鼻能聞，口能食。顏色，聲音，香臭，五味，皆天然知覺，固有之良。其手舞足蹈，於四肢之能，皆天然運動之良，思及此，是人孰無？
因人性近習遠，失迷固有。要想還我固有，非乃武無以尋運動之根由:非乃又無以得知覺之本原，是乃運動而知覺也。
夫運而知，動而覺，不運不覺，不動不知，運極則為動，覺盛則為知。動知者易，運覺者難。先求自已知覺運動，得之於身，自能知人，要先求知人，恐失於自己。不可不知此理也，夫而後懂勁然也。

楊班侯

"At birth, the eyes can see, the ears can hear, the nose can smell, the mouth can eat. The colors, sounds, fragrances, odors and five flavors are all natural, intrinsic to one’s nature. Waving hands and dancing feet are within the capabilities of the fours limbs; these are also intrinsic to one’s movement abilities. When one considers using these abilities, how come one does not have it?
The cause for this is that through learning one distances himself from our original attributes, losing the ways of his nature. If one wishes to return to the natural ways, it is not enough to follow martial physical exercises to seek the original movements, as it is not enough to use learning to return to the source of consciousness. What is needed is movement combined with consciousness.
Movement and consciousness, utilisation and perception. Do not apply it unconsciously, do not move without awareness, using the extremes generates the movement, perception of the full generates awareness. Movement with awareness is easy, application with perception is difficult. One must first seek consciousness in one’s own movements, in order to obtain understanding of the body. After self-awareness one is able to understand the opponent. If one is anxious and try to learn the other firs, it is oneself that will be lost. One should not ignore this logic, this is how Understanding Jin is correctly obtained."

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)

Twenty Seventh Secret Song (歌訣二十七) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Vigésima Sétima Canção Secreta (歌訣二十七) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣二十七

剛柔相濟是何言，
剛柔相輔總無難。
剛柔當用乾坤手，
掀天揭地海波瀾。

"What does the mutual supporting of hard and soft mean?
There is no difficulty in the complementarity of hard and soft.
When hard and soft are used in the Qian and Kun hands,
It stirs heaven, exposes earth, and creates great waves in the ocean."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"

"What does the mutual supporting of hard and soft mean?
There is no difficulty in the complementarity of hard and soft.
When hard and soft are used in the Qian and Kun hands,
It stirs heaven, exposes earth, and creates great waves in the ocean."

Baseado na tradução de Yang Jwing Ming (楊俊敏) e Liang Shou You (梁守渝) apresentada em "Baguazhang - Theory and Applications" (峨嵋八卦掌) e na tradução de Frank Allen e Tina Chunna Zhang em "The Whirling Circles of Ba Gua Zhang".

Tai Chi Magazine Brazil (Revista Tai Chi Brasil)

One can only rejoice from the fact that this magazine exists. In the same spirit of what was done by the Pakua Chang Journal in the 90's in the US, Revista Tai Chi Brasil is an initiative by practitioners freely available to practitioners. It gives a wide panorama of Tai Chi practice in Brazil, its various schools and traditions. By being freely available it enables the emergence of a nation-wide community.
For a country where the chinese diaspora is small in proportion, it has the advantage of bracing teachers from the whole country, and not only from the major centers. The magazine also presents some content of chinese culture and roots, which makes it more authentic than some international publications that have more of a new age tone.
The magazine is a bit limited by its environment, the range of styles existing in Brazil is less than what can be seen in other countries, either because the chinese diaspora is larger there or because interest in these topics have started earlier. The magazine has also a tendency to be a bit to deferential to ceremonies and rituals that are, in my opinion, somewhat peripheral to the central subject of practice and could sometimes be a distraction.
This caveat does not diminishes the value of the initiative, and it highlights the respect of a traditional way of practice by the editors and contributors. The magazine is highly recommended for those with an interest in Tai Chi Chuan in Brazil.

Chapter 56 (五十六) from the Dào​dé​jīng (道德經) Capítulo 56 (五十六) do Dào​dé​jīng (道德經)

五十六

知者不言，言者不知。
塞其兌，閉其門，
挫其銳，解其分，
和其光，同其塵，
是謂玄同。
故不可得而親，不可得而疏；
不可得而利，不可得而害；
不可得而貴，不可得而賤。
故為天下貴。
老子

"He who knows does not speak; he who speaks about it does not know it.
He who knows it will keep his mouth shut and close the portals.
He will blunt his sharp points and unravel the complications of things;
he will attemper his brightness, and bring himself into agreement with the obscurity.
This is called 'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly;
he is beyond all consideration of profit or injury;
of nobility or meanness:
- he is the noblest man under heaven."

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

"O que é da compreensão não é a palavra O que é da palavra não é a compreensão
Fechando a boca
Trancando a porta
Cegando o corte
Desatando o nó
Harmonizando-se à luz
Igualando-se à poeira
Isto chama-se o Mistério Comum

Com o qual
Não se pode encontrar aproximação
Não se pode encontrar afastamento
Não se pode encontrar benefício
Não se pode encontrar malefício
Não se pode encontrar valorização
Não se pode encontrar desvalorização
Por isso age como nobre sob o céu

Tradução de Wǔ Rǔqīng (武汝清)

Quiescence of the Mind (心靜) from the Five Key Words (五字訣)

一,曰心靜

心不靜，則不專，一舉手，前後左右全無定向,故要心靜。起初舉動未能由已，要息心體認。隨人所動，隨屈就伸，不丟不頂，勿自伸縮。彼有力我亦有力，我力在先；彼無力我亦無力，我意仍在先。要刻刻留心，挨何處，心要用在何處，須向不丟不頂中討消息。從此做去，一年半載便能施於身。此全是用意，不是用勁。久之，則人為我制，我不為人制矣。

李亦畬

"First saying: quiescence of the mind
If the mind is not quiet, then one is not focused, the strikes back and forth, left and right, will lack precision. Therefore one must be calm. In the beginning the movement fails to follow the mind, it is important to put the mind at rest. Follow the opponent’s movements, follow a curve then stretch; don’t lose, don’t resist; don’t extend or withdraw by yourself. If the opponent is vigourous, I am also vigourous, my power comes first; if my opponent lacks strength, I also let go strength, I still have the intention to come first. One must be focused in every moment; wherever there is contact, the mind must also be; one has to use “don’t lose, don’t resist” to collect information all along. If practiced from now on, in about a year it one will be able to carry this out easily oneself. This is done wholly using Yi (intention) and not using Jin (strength). If practiced for a long time, the opponent will be controlled by me, and not the opposite."

By Lǐ Yìyú (李亦畬), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu/Li Style (太極拳武李氏先哲秘要) and various translations on the internet