Style Chen Hong Junsheng Vol1

陈式太极拳实用拳法
Chen Style Taijiquan

Practical Method
Volume One: Theory
BY
洪均生著
Hong Junsheng
%NGLISH 4RANSLATION BY
陈中华译
Chen Zhonghua
Published by: Hunyuan Taiji Press
This PDF is prepared exclusively for (fanchec35@laposte.net)

© 2011 www.practicalmethod.com. For personal use only, all rights reserved.
Chen Style Taijiquan Practical Method
Volume One: Theory
Copyright © 2006 the Hong Junsheng Family.
All rights reserved.
No part of this publication may be reproduced or transmitted in any form

by any means, electronic or mechanical, including photocopying, printing,
recording, digital scanning, electronic information storage and retrieval systems
and devices including publishing on the internet, without the expressed written
permission of the publisher, except for book review, and academic research.
Requests for permission to reproduce selections from this book can be sent
to the publishing address.
ISBN 0-9730045-5-X
Published by
Hunyuantaiji Press
11540-24 Avenue
Edmonton, Alberta, Canada
T6J 3R7
Toll-free: +1 (866) -779-7879
Telephone: (780) 413-0454
Fax: (780) 413-1877
www.hongjunsheng.com
www.chenzhonghua.com
English Translation by Chen Zhonghua
Edited by Jean Wong, Allan Belsheim, Richard Johnson, Todd Elihu and
Kay Terai.
Cover design and layout by Jerry Arsenault/Qualia Collective
Photographs of Hong Junsheng and other photos in this book were pro-
vided by the Hong Junsheng Family and Chen Zhonghua.
Second printing 2008
Printed in China

For the fond memories of Hong Junsheng

Warning:
This book is for information only and is not an instructional book. It
is intended as information and reference for practitioners of Chen Style
Taijiquan and Taijiquan in general. For instructional materials on the same
subject, please refer to other titles by the same author and/or translator.
ix
To the readers:
My Taijiquan is like a garden. Take what you like. Plant them
in your garden and let them grow.
Hong Junsheng
xi
Table Of Contents
目录
Table Of Contents 目录 xiii

英文版序言 xvii
Preface to the English Edition xviii
Acknowledgement 鸣谢 xix
Translator’s Notes 译者说明 xxi
Preface 前言 xxii
Foreword 序言 xxiv
1. Introduction 概论 1
Development and Evolution 1
The Basic Principle: Chan Fa 2
Whole-Body Coordination 6
Unity of Opposites 12
Thirteen Postures in Push Hands 14
Eyes 14
Torso 15
Stance 16
The Eight Hand Techniques 17
Mind-Intent, Strength and Dynamics 22
Common Problems 23
Chan 23
Center of Gravity 24
Double Heavy 24
Other Issues 25
2. Chen Style Taijiquan Practical Method

Three-Character Canons 三字经 27
One Introduction 28
Two Silk Reeling 30
Three Eyes 31
Four Torso 32
Five Stance 35
Six Hand Techniques 36
Seven Coordination 41
Eight Push Hands 43
xiii
Nine Double Heavy 48
Ten Understanding the Energy 53
Eleven Learning 57
Twelve Teaching 59
3. On Chen Style Taijiquan 太极拳品并序 61

Preface 61
One Solemnity 62
Two Roundedness 63
Three Agility 64
Four Stability 65
Five Power 66
Six Elevation 67
Seven Complexity 68
Eight Softness 69
Nine Spirit 70
Ten Reserve 71
Eleven Elegance 72
Twelve Meaning 73
Thirteen Natural 74
4. Annotations on Taiji Treatises 王宗岳太极拳论臆解 81

Preface 81
Verse One 84
Verse Two 85
Verse Three 87
Verse Four 89
Verse Five 90
Verse Six 91
Verse Seven 95
Verse Eight 97
Verse Nine 100
Verse Ten 101
Verse Eleven 104
Verse Twelve 105
Verse Thirteen 107
Verse Fourteen 108
Verse Fifteen 109
xiv
Verse Sixteen 110
Verse Seventeen 112
Verse Eighteen 114
Verse Nineteen 115
Verse Twenty 116
Verse Twenty-One 123
Verse Twenty-Two 124
5. Memoir of Learning 学拳回忆录 127

Chen Fake’s Background 127
How Chen Fake Came to Beijing 127
Sickness Led Me to Taijiquan 129
Meeting a Great Master 129
Gongfu is Imbedded in Hard Practice 131
Patient Tutelage 133
A Precise Art 136
High Ethics 141
Deeply Indebted 145
About the Author 作者 147

About the Translator 译者 149
Index 索引 151
xv
英文版序言
陈式太极拳是中华武林之瑰宝,是陈氏祖代从生活、生产、战
斗实践中吸收各家之精华提炼发展而成。先父的《陈式太极拳实
用拳法》则是在其恩师传授下,结合自身几十年的实践经验而成。
目前已成为陈式太极拳的一个支派。更为广大太极拳爱好者、特
别是年轻一代的喜爱。
先父洪均生(1907-1996)自1930年拜於陈式太极拳第十七代
宗师陈发科公门下,左右相随十五年,深得发科公真传。与师分
别后,师教不敢忘却,更加苦心研练。在严格遵守太极拳基本规
律:”缠法”的原则下,博采其他拳种之长,融会贯通於此套路之
中,更加突出了太极拳的技击作用。所以先父将他改编的套路命名
为”陈式太极拳实用拳法”。
此书是先父毕生精力研究陈式太极拳的结晶。两次出版深受
广大太极拳爱好者的好评。先父弟子遍及海内外。为完成先父遗
愿,兹委托先父弟子、加拿大陈中华先生将此书译成英文版,以满
足全世界广大太极拳爱好者的要求。相信读此书者,将会从中获
益。
洪友仁
2002年6月28於中国济南
xvii
Preface to the English Edition
英文序言
Hong Youren
Chen Style Taijiquan is a treasure of Chinese Martial Art. It has been
developed and distilled from the life and warfare of the Chen family and is
rooted in other indigenous martial arts. My father’s “Chen Style Taijiquan
Practical Method” is the result of dozens of years of personal experience and
the transmissions he received from his master. It has evolved into a special
style of Chen Style Taijiquan that is well-liked by a wide range of Taijiquan
enthusiasts and is especially enjoyed by those of the younger generation.
My father, Hong Junsheng (1907-1996), received personal tutelage

from Grandmaster Chen Fake beginning in 1930. For fifteen years he re-
mained at the side of the grandmaster. The authentic transmission he re-
ceived from Chen Fake was profound. After leaving his master, he contin-
ued to practice the art that had been passed to him. While strictly adhering
to the silk reeling principles of Taijiquan, he blended many advantageous
elements of other martial arts into his form. Th us, my father’s routine,
which he would come to call the “Chen Style Taijiquan Practical Method,”
developed an extraordinary martial quality.
This book is the quintessence of my father’s entire life with Chen Style
Taijiquan. The first two editions were well received by Taijiquan practitio-
ners. My father’s students are all over China as well as abroad. In order to
complete the will of my father, I hereby authorize his disciple, Mr. Chen
Zhonghua of Canada, to translate this book into English so that the book
will be available to all readers in the world. It is my hope that the readers of
this book will benefit from his wisdom.
Hong Youren
Jinan, China
June 28, 2002
xviii
Acknowledgement
鸣谢
In the summer of 1991 when Grand Master Hong Junsheng gave me

a signed copy of this book, I asked him for permission to translate it into
English. The prospect of his book being read by the English speakers of the
world was most interesting to him.
The beginning draft was edited by Professor Patrick Douad of the Uni-
versity of Regina as I had only completed the first twenty-one moves of the
Yilu routine by 1992. It was the encouragement of my senior Taiji brother,
Li Enjiu, and members of the Hong family, particularly brother Hong
Youyi, which gave me the willpower to continue to work on the translation
of this momentous book.
I thank my Taiji Brother Hong Youren for authorizing me to be the

sole official translator of Hong Junsheng’s work into the English language.
Taijiquan is a specialized field. Language relating to this art is very ab-

struse, to say the least. As a person of the classic persuasion, a scholar, and
true master of the art of Taijiquan, Hong’s book is profoundly difficult to
translate. Even with my many years of professional experience in the field
of translation between Chinese and English, I find many insurmountable
barriers in converting language, cultural belief and technical points into the
English language. His original language is succinct and profound but not
necessarily logical according to the Western way of sentence construction
or idea presentation. I am constantly caught in the battle of words, ideas,
concepts, and his manipulation of the language, its flow and rhythms.
For this reason, I am indebted to all those who helped in reconstructing

the rough translation into the text presented here. In particular, I would
like to thank James Tam and Richard Johnson for their leadership and
valuable suggestions in editing this book.
I would also like to thank Jean Wong, and Susan Wong for proofread-
xix
ing the first draft; Allan Belsheim, Richard Johnson, Kay Terai, and Todd
Elihu for their tireless work of editing the text in their particular field of
expertise.
The graphics provided by Jerry Arsenault certainly add elegance to this

book. Jerry traveled to China with me to collect and later produce the art
and graphics for this book.
Photos and original calligraphy of Hong Junsheng were provided by

his sons, Hong Youren and Hong Youyi. Li Enjiu and Sumizu Yoichi of
Japan also provided photos.
xx
Translator’s Notes
译者说明
Simple translator’s notes are in square brackets.

Some original paragraphs that were very long have been re-arranged for
easier reading.
Sentences have been broken down as needed to help clarify understand-
ing.
The terms “Chen Family Taijiquan” and “Chen Style Taijiquan” are
sometimes used synonymously. To be precise, “Chen Family Taijiquan”
refers to the original style that was practiced within the Chen Family. As
Hong Junsheng directly learned from Chen Fake, his style is Chen Family
Taijiquan. When students learn from him, their style is called Chen Style
Taijiquan as there is no more family affiliation with the next generation.
No attempt was made to fix the errors in the original text. For example,
we recognized that the sentence “According to this trend, how can this in-
ternationally loved Taijiquan steadily move into the international arena?” is
not logically sound. We chose to leave it the way Hong wrote it.
Hong’s writing style was that of the older generation. It is not based
on modern or Western stylistic requirements. He used quotes but not ref-
erences. There was no bibliography at the end of his book. The translator
decided not to add a bibliography in keeping with the original style.
With the permission of the Hong family we added several photos, a
biography of Hong Junsheng and the translator Chen Zhonghua at the
end of the book.
xxi
Preface
前言
Hong Junsheng
March 1988
The opening of a Chen Style Taijiquan School in Beijing by Grand-
master Chen Fake in 1928 brought the ancient martial art system, Chen
Family Taijiquan, to the forefront of the outside world. I was fortunate to
become Chen’s disciple in 1930 and studied with him on a full time basis
for fifteen years, during which time I received his transmission both ver-
bally and physically.
In 1944, I bid farewell to my revered master and moved to the city of
Jinan. Though my life in Jinan was without him, his wisdom was with me
all the while. It guided my training daily. In a non-aggressive manner I
practiced and analyzed what I was taught and made steady progress.
In 1956, I went back to Beijing to seek tutelage from my master for a
second time. It was an emotional reunion with the master. Points of Taiji-
quan were the daily agenda. Master Chen re-examined every single move
of my routines and explicated everything in detail. He also tested every
technique on me. The trial and error with him furthered my understanding
of the principles of Chen Style Taijiquan. Grandmaster Chen would say
to me, “Every technique in this system is useful.” Pushing hands with him
gave credence to what he said. When I returned to Jinan [after the four-
month stay in Beijing], I tested every move with my students to further
appreciate the true meaning of “The theory is precise and the method is
extensive.”
Chen Style Taijiquan corresponds to the theory of the meridian net-
work, and thus is a good exercise for the wellbeing of people. It also con-
forms to the theory of dynamics in physics. It expresses the principle of
the law of the unity of the opposites. In martial arts, it is a higher learning
of the “soft” supplementing the “hard”, and “four ounces overcoming one
thousand pounds.”
In 1956, I received permission from Grandmaster Chen Fake to in-
tegrate his new teachings into the system he previously taught me, in the
hope that I might uncover a new path towards the learning and teaching
of Chen Family Taijiquan. I have been teaching this revised and improved
system since 1956 in Jinan. Th e outcome is outstanding: practitioners
xxii
from Japan, the U.S.A. and countries in South East Asia have started to
pour into Jinan to learn from me.
Though some moves are slightly changed from the original routines,
my system conforms strictly to the chanfa [silk reeling] called for by Chen
Xin [16th generation grandmaster of Chen Family Taijiquan]. I have al-
ways been of the opinion that Chen Style Taijiquan is a national treasure
of the Chinese martial arts, created by the members of the Chen fam-
ily through their experiences in life, work, and warfare. It belongs to the
people. It would be too selfish of me to keep this book, which represents
more than thirty years of soul-searching and assiduous work, to myself. If
its publication can promote Chen Style Taijiquan, then I have repaid my
master for his tutelage.
In order to clarify misunderstandings among Chen Style Taijiquan
practitioners regarding the names of certain forms, I have included an arti-
cle of my study notes on Chen Style Taijiquan form names. Any comments
and corrections concerning my book will be greatly appreciated.
xxiii
Foreword
序言
He Shugan
He Ze Teacher’s Institute
Shandong, China
February 26, 1989
Chen Family Taijiquan, one of the many ancient martial art systems,
is a legacy of ancient Chinese culture. It is a treasure of the Chen family,
inherited from their ancestors who created it through a process of practice,
development, extraction, and absorption of other systems. Since its incep-
tion, it has been known for its spiral movements and martial arts applica-
tions, which are expressed through naturalness, lightness, relaxed round-
ness, closely-knit wholeness, and hardness well balanced with softness.
Chang Yang village (in Wen County of Henan Province) was re-named
Chen Jia Gou when the ancestor of the Chen family, Chen Pu, moved
there with his family. Chen Style Taijiquan did not become well known
until Yang Luchan, a disciple of the 14th generation Grandmaster Chen
Changxing, started teaching in Beijing.
Chen Changxing’s great-grandson, Chen Fake, shocked the entire mar-
tial arts world in Beijing when he was invited to impart his knowledge and
skills there in 1928. Famous martial artists such as Xu Rusheng, Li Jianhua,
Liu Musan and Beijing Opera actor Yang Xiaolou all studied under him. He
taught numerous students and was named “The Only One in Taijiquan.”
He was a true grandmaster in the Chen Family Taijiquan tradition.
The author of this book, Mr. Hong Junsheng, was born in You Xian
County, Henan Province. He lived in Beijing with his father from the time
of his childhood. In 1930, sickness brought him to the feet of Chen Fake,
and after fifteen years of uninterrupted full-time study, he eventually de-
veloped superb Taijiquan skills. His Taijiquan style is soft and circular but
powerful, and is a true copy of Grandmaster Chen Fake’s.
In the spring of 1956, Master Hong once again went to Beijing to
further his scholarship with Grandmaster Chen Fake. He received person-
alized tutelage pertaining to every single move and technique, and in the
end came to an illumination of the true knowledge and principles of Tai-
jiquan. At the time, I was a student in the Chinese Language Department
of Beijing University.
xxiv
I had the honor to accompany Master Hong during his private ses-
sions with Grandmaster Chen Fake. Even today scenes of his learning ses-
sions still appear vividly in front of my eyes. Whenever Hong asked Chen
whether he could use a technique in a certain way, the answer was always
“affirmative!” When Hong went back to Jinan, he practiced those special
points discussed with Grandmaster Chen Fake and then transmitted the
knowledge to his students and fellow martial artists accordingly. The num-
ber of his students increased drastically as a result.
Master Hong is unusually intelligent. He is well read and has a remark-
able memory. He is an expert on phonology [a study of ancient Chinese
language rhymes] and poetry. Overall, he is both a man of letters and a
man of martial arts. He has a thorough understanding of Chen Family
Taijiquan.
In his teaching, he always adapts to student learning styles. Without
deviating from scientific exactitude, he explains philosophical theories with
analogies using plain, everyday life examples. He always uses a hands-on
approach with his students so that they will physically experience the un-
seen depths of his knowledge. This wise teacher never fails to lead his stu-
dents to an endless treasure chest of knowledge. It is an experience in itself
to learn from him.
It is not easy to learn Chen Style Taijiquan in detail and in depth. One
of the reasons is the lack of books written on the subject. Chen Xin, a 16th
generation grandmaster, wrote a book entitled, “An Illustrated Book of Chen
Family Taijiquan.” Unfortunately, this classic is abstruse and very difficult
to comprehend. Later on, Chen Ziming wrote “Chen Family Taijiquan”,
Chen Jipu (also known as Chen Zhaopei) wrote “A Compilation of Chen
Family Taijiquan.” In the 1960’s, Shen Jiazhen and Gu Liuxin co-authored
“Chen Style Taijiquan” and recently Chen Xiaowang published “Taijiquan
of the Chen Family.” All of these books undoubtedly helped to promote
Chen Family Taijiquan.
Chen Xin was both a man of war and a man of letters. His exposi-
tion on the theories of Chen Style Taijiquan is a major contribution. He
pointed out that Chen Style Taijiquan is “the method of chan” which set
the correct direction of the study and research for future generations. Be-
cause of the social conditions of his time, he was unable to explain his chan
xxv
theory in scientific terms; nor did he explain why chan was divided into
positive and negative; how the hand, body and feet should be coordinated
in doing so; and what the exact angles for these different types of chan are.
Chen Ziming and Chen Jipu both touched upon the subject of chanfa in
their books but both lack details. “Chen Style Taijiquan” promoted the idea
of shifting the center of gravity to the left or to the right. This is contrary
to the principles of “the waist is like the axle of a wheel” and “erect like a
balance scale.” They both misunderstood the meaning of “fast interspersed
with slow” referred to in Chen Ziming’s book. They thought it meant there
were different speeds within one form. Th is destroys the balance of the
movements. Also, the beginning and ending of the Cannon Fist is not in
the same location. “Taijiquan of the Chen Family” also made errors that
cause further confusion among students. “Whip Wrapping the Body” was
mistaken as “Inside Change.” “Reversed Planting Flower” was mistaken as
“Pounding Split.”
Master Hong followed his master’s [Chen Fake’s] teachings when he
wrote “Chen Style Taijiquan Practical Method” in order to correct some of
the misconceptions circulating among Taijiquan practitioners.
It was no easy task for Master Hong to write this book. Before he
finished half of the first draft, the natural calamity of 1961[from 1958
to 1962 famine and political turmoil caused severe problems] was visited
upon China, and Master Hong suffered from paralysis on one side of his
body due to starvation. It was the scholar Liu Ziheng [expert on the an-
cient “Yijing”w, or “Book of Changes“] who encouraged him to complete
the book. After Master Hong miraculously recovered, he re-wrote it three
times on his bed [he did not have a table] in his little hut of a few square
meters. The book took its final form in 1988.
This book contains the characteristics listed below:

(1) All points of theoretical concern strictly followed Grand-
master Chen Fake’s teachings and hands-on demonstra-
tions. Chen Xin’s theory was used as a theoretical guide-
line.
(2) There are strict rules for each move. Master Hong believes
that “a deviation of one millimeter at the source will cause
an error of a thousand kilometers at the destination.” In
xxvi order to eliminate confusion, he adheres to the principle of
“no extension” [This word is also translated as “excess” in
this book. It refers to the state of having too much of some-
thing or action] and “without deficiency” [Which refers to
the state of not having enough of something or action].
He explains every single detail of his system, such as the
positive and negative circles of the revolution of the hand
and the positive and negative circles of the rotation of the
hand; the positions for feet and hands; and the directions
of fingers and palms.
(3) This book stresses practical self-defense skills and avoids
bogus talk of “mind-intent” and “qi.” The self-defense and
attack techniques of every move are explained, as well as
the possible response of the opponent. Learning according
to Master Hong’s teachings, will enable one to practice “as
though there is an opponent present.”
(4) There are a few moves in Master Hong’s form that are dif-
ferent from Grandmaster Chen Fake’s form. Grandmaster
Chen himself permitted the changes. There are also a few
places where Master Hong has incorporated other styles
into his system.
(5) This book contains a special research chapter that scruti-
nizes the origins of the names of the forms [such as “Block
Touching Coat”] and corrects the errors in the names in-
correctly used by some practitioners.
The author has made unique contributions to the theory of Chen Style
Taijiquan since Chen Xin. He has furthered the research regarding Chen
Style Taijiquan based on Chen Xin’s theoretical framework and Grandmas-
ter Chen Fake’s teachings. He has combined the theory of union of the
opposites and dynamics in formulating new theories. Th e following are
some examples.
(6) Based on the principle that the “waist is the axle of a wheel”
and “erect like a balance scale,” he proposed that Chen
Style Taijiquan requires the principle of “balance in move-
xxvii
ments.” As long as the stance is the same, the weight cannot
be shifted sideways, forward or backward. The torso can
only turn sideways to the left or to the right. Weight can
only be changed when the stance is changed. This corrected
the former application of shifting the weight to the left or
the right, a common practice among Taijiquan practitio-
ners.
(7) He is the first to propose that the hand motion is com-
posed of two circles: the first being a revolution along the
circle which means to draw a circle with the hand; and the
second which is the self-turning [rotation] of the hand that
coincides with the beginning and end of the revolution. He
further states that revolution is composed of both positive
and negative circles; that rotation is also composed of posi-
tive and negative circles; and that the legs and knees also
perform the same circles. He further spells out exactly what
angles these revolutions and turns require. This has solved
many problems that the “Illustrated Book of Chen Style Tai-
jiquan” did not address.
(8) He scientifically explains the problem of “double heavy”
by pointing out that it refers to the application of weight
on both the front hand and the front leg at the same time,
and thus corrects the misconception that it refers to the ap-
plication of weight on both legs, as in a Horse Stance.
(9) He is the first to propose that the eyes also have positive
and negative movements. He proposes that the eyes should
be focused on a fixed target, correcting the mistake of “the
eyes following the hand.”
These are all constructive theories, which offer insights into future
learning and research on Chen Style Taijiquan.
This book is the crystallization of Master Hong’s life as a Chen Style
Taijiquan adept. He revised the draft seven times. He is open-minded
and is always willing to accept new ideas. He stands for open discussions
concerning the theory of Chen Style Taijiquan, insisting that the superior
xxviii
theory prevail. It is in this light that Master Hong has candidly offered his
views on the other Chen Style Taijiquan books mentioned. This attitude is
of great value in the field of Taijiquan.
Master Hong had a very difficult life. But he is more determined to
disseminate his master’s art as he ages. In the past [referring to the pre
1949 era], he was determined to make Taijiquan his life’s profession, while
writing and composing poems became hobbies. Today, he has decided to
research Chen Style Taijiquan to present it to the next generation. He is
still a simple man, but a useful one to society.
This unknown old man in a thatched hut is now called the “Superstar
of Taijiquan” in Japan. His students are all over China, in places such as
Jinan, Tai An, Xu Zhou, He Ze, Zhang Dian, De Zhou, Shi Jiazhuang,
Guangzhou, and Da Lian. Japanese and American friends flock to Jinan
to learn from him, such as Nakano Hiroshi, Takatani Hiroshi, Ishijima
Kiyomitsu, Soga Tadahiro, Sakamoto Takanori, Koga Eiko and American
martial artist Chen Po. There is even a “Master Hong Junsheng Taijiquan
Studies Association” in Japan, specializing in research on the system he has
taught.
Master Hong is a member of the Shandong Provincial Martial Arts
Association, chairman of the Jinan Martial Arts Association, adviser to the
Beijing Chen Style Taijiquan Association, adviser to the Shandong Uni-
versity Martial Arts Association, senior adviser to the Jinan Martial Arts
Academy, and adviser to the general headquarters of Wah Lum Kungfu of
USA.
Master Hong’s understanding and superb ability in Taijiquan are next
to none in recent history. His honesty and modesty can be easily seen from
what he frequently says to his students, “I am just an unaccomplished stu-
dent of Grandmaster Chen Fake.”
The publication of this book is an auspicious occasion for Chen Taiji-
quan practitioners and enthusiasts. It is hoped that this book will produce
useful discussions of the art. We wish Master Hong a long life, and hope to
see his other books in the near future.
xxix
陈式太极拳实用拳法
Chen Style Taijiquan
Practical Method
Volume One: Theory

1.
Introduction
概论
Hong Junsheng
Development and Evolution
In the development and evolution of Chen Family Taijiquan, changes

are necessitated by the passage of time and replacement of people. Changes
that do not betray the principles are called developments while changes
departing from the principles are regressions. “The Taijiquan Treatise” says:
“Although there are myriad variations, there is only one underlying prin-
ciple.”
Taijiquan has its principles. Taijiquan movements or forms, with vari-
ous manifestations are called “techniques” as long as they are still faithful to
the principles. The Taijiquan techniques are adjusted when applied to dif-
ferent opponents in varying situations, but the guiding principles behind
them do not change. The principle specific to the spiral movements of the
Chen Family Taijiquan is based on chansijin. According to Chen Family
Taijiquan, the Chen family used to possess seven different bare-hand sets,
as well as a Taijiquan Long Fist (also called, Taiji Tongbei). Later, these
routines were reduced to the First Routine [Yilu] and the Second Routine
[Erlu, also called Cannon Fist] that we know today.
This change, I presume, is the result of revisions by Chen Wangting
according to his martial art experiences. According to Chen Xin, the forms
after the “Tornado Kick” used to be like this: both hands touch the ground
after the turning of the body, and the head is hanging down; both feet kick
upwards at the same time. This was later changed to the following: both
hands stretch out flatly to the right while the right foot is planted firmly on
the ground; the left foot in the meantime kicks flatly to the left.
The popularity of Chen Style Taijiquan today has also produced diver-
gent variations, as there are now many people in the country teaching and
promoting it. There are only a handful of people who learned from mas-
ters like Chen Fake. This is not to say that those who did not learn from
famous masters are not qualified to teach. The fact remains, though, that
1
Taijiquan Practical Method: Volume One
many people practice and teach a Chen Taijiquan system which is heavily
influenced by other styles of martial art.
The form that I am practicing and teaching today is not the original
Chen Fake form either. In 1956, over twenty years after I started learning
from Master Chen Fake, I changed the old form according to the teach-
ings of Chen Fake, the teachings of Chen Xin (“An Illustrated Book of Chen
Family Taijiquan”), and the experiences I gained from many years of teach-
ing. I went to Beijing with this revised system and performed it for Master
Chen Fake. He readily assured me that my system was essentially the same
as his own and encouraged me to concentrate on the principles instead of
the outer appearances. I now understand what he meant, because with the
system that he taught Feng Zhiqiang later, Master Chen Fake showed that
he had also changed his own system.
Chen Zhaokui, Chen Fake’s son, taught in Nanjing and Shanghai, and
the system he taught also varied greatly from the system I originally learned
from Chen Fake.
In summary, I believe that we should measure a form according to
what Chen Fake repeatedly told me: “This set of Taijiquan does not have
one technique which is useless. Everything was carefully designed for a
purpose.” Th e best way to test whether a certain technique is correct is
to put it into practice in Taijiquan push hands. The following is a record
of what I heard [learned] from Grandmaster Chen Fake, using my own
interpretations, as a specific introduction to the silk reeling of Chen Style
Taijiquan.
The Basic Principle: Chan Fa
Chan Fa is the basic principle of Taijiquan. The technique of chan first

appeared in “An Illustrated Book of Chen Family Taijiquan” by the sixteenth
generation grandmaster Chen Xin. He is the first to propose that Chen
Style Taijiquan is the “technique of chan.” He further explained that with-
out knowing chan, one could not truly comprehend the meaning of Taiji-
quan. Chen Xin thus established the importance of chan energy in Chen
Family Taijiquan. The chan energy can be divided into many sub-sections
2
1. Introduction
such as forward chan, retreating chan, left chan, right chan, top chan, bot-
tom chan, inward chan, outward chan, positive chan and negative chan.
According to my experiences, I believe that these different chan should be
categorized under two main divisions: positive chan and negative chan.
But what are the criteria for these two main types of chan? Chen Xin did
not elucidate this point in his book. In addition, there are many different
interpretations concerning the meaning of chan in the available literature. I
have summarized for reference here my criteria for these two chan to make
them clear to my students.
Torso: the turning of the torso to the left is considered positive chan;
the turning of the torso to the right is considered negative chan.
Legs: when the body turns to the left, the left leg is positive chan and
the right leg is negative chan; when the body turns to the right, the right
leg is positive chan and the left leg is negative chan. For positive chan one
should raise the knee and for negative chan one should lower the knee.
However, the knees can only be as follows: one up while the other one is
down. Under no circumstances can they be both up or both down (level);
under no circumstances can they move from side to side.
Hands: when the thumb turns outwards with the palm facing upwards,
it is positive chan; when the small finger turns outwards turning the palm
downwards, it is negative chan.
When the hand and hip work together to turn left and right, front and
back, up and down, it is called a “revolution.” The directions of revolution
are left, right, front, back, up and down. While making left-right and up-
down revolutions, there is also a rotation within. Rotation only has shun.
[Using the right hand as an example, shun is when the little finger turns
towards the torso while the thumb turns away from the torso. Ni is the
opposite.]
When the right hand turns right, ni chan opens from the upper por-
tion and shun chan closes from the bottom portion, it is called a “positive
circle.” When opening, ni chan requires that the hand leads the elbow and
the elbow leads the shoulder. This motion continues from the heart (right-
hand action) to the chin and continues to turn out until the hand reaches
the height of the eyes. This is the upper half of the circle. Then loosen the
shoulder, sink the elbow, even out the wrist, raise the fingers and withdraw
3
the elbow to the side of the ribs. The elbow touches the ribs. After that only
the forearm will turn upward via the navel to the heart.
Chen Xin said that each hand is only responsible for half of the body.
In applications, the hand is the sentry whose main task is to protect the
torso, but he originally said that the center demarcation line is the nose. I
changed this position to the heart in order to avoid the mistake of students
withdrawing their hands to the nose.
Wang Zongyue also said, “Without extension or deficiency.” Therefore,
there must be a standard as to what “extension” is and what “deficiency” is.
In Chen Style Taijiquan, the hand cannot be higher than the eyes. It can-
not be lower than the navel. In addition, it cannot go past the heart. [This
requires the right hand to face the heart and to never go past the centerline
of the torso.] To pass the abovementioned lines will cause one to lose power
while not reaching those lines means that one is resisting stiffly.
In general, from the heart to the eyes [the hand] turn is ninety degrees.
This is the essence of the positive circle. In the form, examples of this
movement can be found in the left and right hand movements in “Cloud
Hands” and the right hand movement in “Block Touching the Coat.”
The negative circle movement of the right hand revolution is like this:
shun chan pulls the right hand inward from the right upper corner. The
fingers still point in the same direction. Th e elbow should withdraw to
the bottom of the breast. Then change to ni chan. The elbow should first
stick to the ribs. The hand leads the elbow to travel from the heart to the
kua. Then the hand travels back up to eye level. An example is “Cross the
Hands” in the Yilu Routine. This is a negative circle revolution.
There are very few examples of the negative circle on top and at the
bottom of the body. It is only in “Golden Rooster Stands on One Leg” that
the hands are one up and one down while doing the negative circles. The
two hands in this move are separated into negative circles in front of the
heart. The upper hand first travels in a shun chan circle to the heart and
then changes to ni chan to continue to travel through the mouth, nose and
the baihui point on top of the head. It is like pushing an object up to the
top. The lower hand changes to ni chan from the heart to travel down to
the kua and pushes down at the outside of the kua.
This form [Golden Rooster Stands on One Leg] only rotates with shun
4
1. Introduction
and ni for two turns. Attention must be paid to make sure that the top
hand is upright while the lower hand is slightly slanted.
The revolving movement of the front hand and rear hand is both nega-
tive circles. The rear hand travels in a shun chan circle to the heart and then
changes to ni chan. It then travels past the front of the kua sideways to the
back until it reaches ninety degrees (calculated in reference to the heart)
and then changes back to shun chan to sink the elbow to the ribs. The wrist
then changes to ni chan and travels from the bottom of the ear to the front
of the chest. An example of this move is “Punch Covering the Hand.” In
this form, the rotational chan movements change four times. In “High Pat
on Horse”, when the elbow withdraws to the ribs in shun chan and the
hand turns up to the ear, it changes slightly to ni chan to travel from the
bottom of the ear out as shun chan. This form has the chan method chang-
ing five times. In the form “Tame the Tiger” of the Cannon Fist routine,
there are six changes.
Therefore, in different forms the hands must change the direction of its
chan method at different locations of the body. There cannot be any room
for error. The “Taijiquan Treatise” said, “A deviation of one millimeter at
the source will cause an error of a thousand kilometers at the destination.”
This assertion is not without reason. Learners of Taijiquan should pay at-
tention to this point.
In forms such as “Brush the Knee” and “Step Back to Whirl Arms on
Both Sides,” the movement of the hands to the front and back also has a
rule [obedience to the principle]: the front hand is straight while the rear
hand is slanted; or the front is thin while the back is thick. These refer to
the directions for the coordination of the hand. Learners should also pay
due diligence to this law.
Is there a shun and ni difference with the eyes? Of course there is! The
eyes are the organs of the body that signal and notify the mind. The mind
can then command the entire body to adapt according to the changes of
the opponent. The eyes are also responsible for observing the opponent’s
situation and the geographical environment.
Chen Xin once said, “In solo practice, imagine you are fighting an op-
ponent; in fighting an opponent, imagine you are practicing a solo form.”
Sunzi also said in his “Art of War” that knowing your opponent and your-
5
self will ensure that you are invincible. Th e statement “In solo practice,
imagine you are fighting an opponent” refers to the eyes deciphering the
opponent’s movements so one’s own movements coordinate in response to
the actions of the opponent. It is the method of knowing the opponent.
The first method in knowing your opponent is to observe the way your op-
ponent stands, and through observation of his stance, one can estimate his
direction and method of attack.
This is achieved through the coordinated efforts of the eyes and mental
judgment so as to flexibly and quickly plan defense and attack measures.
Based on this, each movement in Chen Style Taijiquan has a main direc-
tion. Main directions are the directions for stance movements before step-
ping out. Th e directions are decided according to the final target of the
hand. Therefore, when the direction of the eyes and the stepping of the
body are the same, it is considered shun; when the direction of the eyes and
the stepping of the body are not the same it is considered ni.
Whole-Body Coordination
From the whole body point of view, Chen Style Taijiquan coordina-
tion relates to the eyes, torso, feet and hands. The torso is further divided
into three sections of upper, middle and lower. We will start with the torso.
From the head to the neck is the upper section. Chest, back and waist com-
prise the middle section. Lower abdomen, coccyx, dang, [the arch shaped
area from one knee to the mingmen then to the other knee] leg and foot
comprise the lower section.
The head in the upper section must be upright. The [classic] terminol-
ogy said, “Suspend the collar to push the energy up.” “The General Song
of Movements of the Thirteen Postures” said, “The whole body is light and
the head is suspended.” Push and suspend are two different words but the
method they refer to in this case is the same.
This is congruent with Chen Xin’s description of moving “as though
the whole body is suspended by a rope tied to the baihui point.” So long
as the chin is slightly tucked in, the head will naturally be erect and the
neck will be straight. I have mentioned earlier that the eyes should always
6
1. Introduction
look horizontally straight forward towards the main direction of each pos-
ture. Chen Xin added, “The ears should listen to what happens behind the
body.” This is to protect against attack from behind.
The vertebrae of the middle section should be erect as the energy push-
es up. The chest does not push out, nor suck in. The classic terminology
is “to hold in the chest and pull out the spine.” Some say that in Chen
Style Taijiquan certain vertebrae should stick out. Master Chen [Fake] did
not concur. I cannot say I agree with this either. Whether the word was
to hold in (含) or to contain (涵), they both refer to the same thing. The
chest must be comfortable so that the lungs are not suppressed and ease of
breathing is ensured.
The waist should also be upright. But Chen Style Taijiquan requires
that movement must be activated with either a left or a right turn. In
general, the turning should not exceed forty-five degrees. In the forward
or backward movement (advance or retreat), the turn can be enlarged to
ninety degrees, or even larger than three hundred and sixty degrees. The
waist always turns left or right in response to the changes of the opponent
in order to activate the stance movement. Th erefore, the waist must be
upright. It cannot lean sideways. It must also be flexible as though one
side is hidden while the other side appears. The waist is not allowed to lean
forward or backward.
Let me talk here about the fundamental differences between Chen Style
Taijiquan and other styles: the slight push out of the coccyx of the lower
section. Chen Xin pointed out “the changqiang point (located at the lower
portion of the coccyx) slightly pushes outward.” Such a posture encourages
the lower abdomen to turn inward.
On the one hand this posture makes qi naturally sink into the dantian;
on the other hand the two major ligaments of the thighs will relax. This
makes it possible for the torso to turn at a large angle and the center of
gravity to sink as the torso moves. This action is the act of “always balanced
as the body moves.” In all other styles, they regard the tucking in of the
tailbone as the edict. I believe this is not wrong. I believe they use this edict
to correct the error of the coccyx pushing out too much.
However, if tucked in too much as some have suggested, the dantian
will be pushed up with the lower abdomen and the coccyx will be in the
7
same direction as the nose which is contrary to basic human physiology

and martial art requirements. Some also compare the coccyx to the helm of
a ship. The part of the rudder in the water that points backwards, not in the
same direction as the ship is headed. Therefore, I say that the requirement
that the coccyx slightly pushes out (which Chen Xin advocates) is funda-
mentally different from other styles. Within the Chen Style Taijiquan, this
is the most important key to keeping the torso upright.
Chen Style Taijiquan requires the dang to be open and round. A point-
ed, acutely angled dang is forbidden. The pointed dang is closely related to
the direction of the coccyx. As long as the coccyx pushes out slightly (only
a bit and absolutely not a protrusion of the coccyx) the posture is just like
the sitting posture on a chair. I remember the posture in Qigong meditation
described by Mr. Jiang Weiqiao is just like this. When the dang is rounded,
it will also be sunk. The center of gravity will be lowered and the torso will
be stable. In the case of a pointed dang, no matter how wide the two feet
are apart the dang cannot sink. It is like a wooden structure with two legs.
A light touch from front or back will topple it.
In Chen Style Taijiquan, the upper section is called the push energy;
the middle section is called the waist energy and the lower section is called
the dang energy. The push energy is upward; the waist energy must be hori-
zontally leveled; and the dang energy must sink down.
Another body part is related to the coccyx and the dang movement
described above. It is the knees. One knee must go upward while the other
one downward. This action is in accordance with the turning of the torso.
The roundedness of the dang is related to its flexibility and responsiveness.
The upward and downward motions of the knees are related to the stability
of the movement. The rule for this action is: Whenever the torso turns left,
the left knee must lift upward in shun chan; in the meantime the right knee
must push downward in ni chan. If the torso turns right, then the right
knee must lift upward while the left knee pushes downward.
The “Taijiquan Treatise” talks of “standing like a balance scale.” Chen
Xin also said, “Quan is authority.” “Balance” is the weighing scale we nor-
mally refer to. “Authority” is the counterweight [a classical Chinese word
that has this meaning] of the scale. In my opinion, Chen Style Taijiquan is
like using two sets of scales at the same time.
8
1. Introduction
The hand is like the counterweight of a balance scale. Its function is

to redirect the oncoming force from the opponent towards my body so as
to “entice into emptiness.” The knee is the counterweight of the balance.
When the oncoming force is on my left-hand side, I will use my left knee
to push the force up to neutralize it.
At the same time, the right knee will be lowered to make me stable. This
action is the same as leverage. The upward push creates a pivoting point.
The oncoming force is the weight. My hand and knee are the levers.
However, the purpose is not the same as weighing things in our daily
life. In weighing things, we seek balance. In Taijiquan, it is different. When
the opponent comes with a strong force, I will decrease the pivoting point
to make him fall into emptiness. When the opponent comes with a small
force, I will increase the pivoting point to bounce him back. This is made
possible through rotating in shun and ni chan and creating appropriate fric-
tions in order to borrow the power [from the opponent] and intercept the
[opponent’s] power.
The leg and foot are responsible for advancing and retreating according
to the command of the eyes and in accordance with the situation of the op-
ponent. According to the standard rule for rounding the dang, the base of
the thigh [kua] should be level with the knee. When advancing or retreat-
ing, the turning motion of the waist carries the calf into the movements.
Today, practitioners cannot reach this level any more. We, therefore,
cannot require our students to do so. When making a move with the legs,
the solid leg must first sink into the dang. The empty leg can then slide
forward or backward. When advancing, the toes point up; the heel hangs
down and slides out along the ground. When reaching the desired position
the toes can then land. When retreating, the toes should touch the ground
to move back and the heel should be slightly raised. When reaching the
desired position, the heel can then land. Whether advancing or retreating
the knee must be lifted.
The foot must move in an inside or outside curve according to the size
of the posture, whether it is front or back. The knee must face the heel and
slightly curve inward to form a triangle. The line between the kneecap and
the ground should be ninety degrees. The kneecap must be on top of the
inside of the arch of the foot. Any extending knee must coordinate with the
9
base of the kua and foot. They must form a triangle slightly to the inside.
Roughly, there are five stances: Horse Stance, Bow Stance, Cross Stance,
Empty Stance and Freestanding Stance.
The Freestanding Stance requires that the toes slightly point outwards,
and the knee is not extended. The suspended knee levels the dang and the
calf must be relaxed. The foot is naturally flat (Do not flex the foot to make
the toes point downwards because this action will expose the intention
of kicking. It is better to relax the calf so that the foot can move in any
direction). The Freestanding Stance has the distinction of left and right
positions.
The Horse Stance has the Small Square Horse Stance whose feet are
shoulder width; the Left-Side and Right-Side Horse Stance whose front
knee is less bent (Master Chen [Fake] always used this stance when issuing
power during push hands to avoid double heavy of hand and foot); the In-
side Knock-Kneed Horse Stance whose front toes curve inward to be used
in swift transitions.
The Bow Stance has a left, a right and reverse positions (also known as a
Flat Stance). The postures require that the front knee must bend and lock,
the rear knee extend open, and the toes swing to the left or right. In the
Chen Style Taijiquan Bow Stance, the knee that extends must be relaxed.
The ligaments on the leg cannot be tight. This requirement ensures that
there is flexibility when switching stances and double heaviness is avoided.
The Flat Stance is the equivalent of the Pu Bu stance in other martial arts.
Its rear knee bends down with the toes turned outward forty-five degrees.
The front toes hook inward with the heel pushing forward on the ground.
The knee opens slanted inward. When the foot steps out, the calf can touch
the ground. An example of this is “Fall into a Split” in the Yilu Routine.
The Cross Stance has five variations: Left Cross Stance, Right Cross
Stance, Large Cross Stance, Small Cross Stance and Half Cross Stance.
These stances usually follow Left Side Horse Stance, Right Side Horse
Stance and Bow Stance. If it follows a Side Horse Stance, the rear knee
slightly drops and the toes of the front foot turn outward ninety degrees. If
it follows a Bow Stance, then the rear knee loosens down and inward while
the front foot pivots on the heel and turns its toes outward ninety degrees.
The rear foot pivots on the big toe and turns the heel outward forty-five
10
1. Introduction
degrees. The Half Cross Stance that follows a Horse Stance only turns the
front toes while keeping the rear knee unchanged.
There are four Empty Stances: Left Empty Stance, Right Empty Stance,
Front Empty Stance and Rear Empty Stance. The solid foot is slanted while
the empty foot points straight forward. In terms of weight distribution,
there is only the matter of one remaining light while the other is heavy.
There is no such thing as one being entirely empty or the other being one
hundred percent solid.
As to the arm, it is separated into three sections. The shoulder is the
root section; the elbow is the mid section; and the hand is the tip section.
The “Taijiquan Treatise” requires one to “loosen the shoulder and sink the
elbow.” Chen Xin’s explanation of “loose” is unclear. He said, “The arm is
as though hung on the shoulder.”
In sinking the elbow, whether the movement is in a shun chan or in a
ni chan action, the tip of the elbow must always point downward. A point
for attention is when turning upward in a ni chan circle, the hand turns
out from the position of the heart, the tip of the elbow does not move.
When the hand leads the elbow to open, only the hand leads the forearm
to turn. The elbow is often five inches lower than the shoulder. Even when
the middle finger is at the eye level, the tip of the elbow should still slant
outward and downward. It must not point horizontally outward.
When a ni chan opens to the left or right toward the rear, the hand
must go past the inside of the kua before turning toward the rear and out-
side. It is not allowed to directly travel from the heart in a ni chan to the
rear and back. If this rule is not adhered to, the move would easily lead to a
protrusion of the elbow to the rear and thus cause a conflict in energy.
In the case when the ni chan hand withdraws from a high position in
the left, right, and the front, the hand must also lead the elbow to the side
of the ribs. Then the hand can turn to the front of the dang (such as in the
right-hand position of the posture of “Cannon at the Bottom of the Den”
from the Cannon Fist Routine). The elbow cannot leave the ribs to come
inward because doing so will cause the hand to leave the centerline and
cause the loss of energy.
There are three ways of using the hand in Chen Style Taijiquan. They
are palm, fist and hook. The fingers in the palm must naturally spread out.
11
The base of the thumb should be close to the left base of the palm. The tip
of the thumb naturally opens. In movement, the shun and ni of the forearm
cause the fingers to spiral. In general, the turns are always forty-five degrees
or ninety degrees. In special cases, the angles can be enlarged. Under no
circumstance can the palm face straight up or down.
The fist must be held tightly in a spiral. The method is to start with
the small finger then move each finger in sequence to the index finger and
tighten them all against the palm. The thumb presses sideways against the
middle knuckle of the index finger and the middle finger. The end result
is a spiral fist.
The hook hand is made with the index finger and ring finger joined at
the bottom of the middle finger. The thumb presses against the bottom of
these three fingers. The small finger goes in the crack between the thumb
and the index finger. It is like the shape of a chicken’s head or chicken’s
beak.
The wrist is not allowed to curve or turn downwards. In Chen Style
Taijiquan, the wrist moves with the shun and ni movement. Whether it is a
palm or a fist, a shun chan move will require the wrist to turn inward. When
opening outward, the middle finger of the palm or the middle knuckle of
the fist must turn outward and upward sideways. When withdrawing in-
ward, the palm and fist should withdraw toward the front. When in a ni
chan movement, the wrist should turn outward slightly. When opening the
directional path is: side, front and then the upward corner. When with-
drawing, the directional path is: side, back and the downward corner. Both
shun and ni movements must be spirals.
Unity of Opposites
From the introduction of the whole body coordination above, we have

established that Chen Style Taijiquan movements conform to the principle
of the unity of opposites. In order to accomplish this unity, the shun and ni
movement of the rotation must not be neglected. The “Taijiquan Treatise”
says, “In order to avoid this problem, one must understand yin and yang.
Yin does not depart from yang. Yang does not depart from yin. Yin and
12
1. Introduction
yang compliment each other. Th is is the understanding of energy.” The

so-called yin and yang in this book contain several pairs of opposites. They
include the empty and solid of the energy; hard and soft; open and close;
advance and retreat; and withdraw and issue.
They also include the unity of opposites in directions of the above pairs.
We can look at them using the shun and ni of the hand as an example. Shun
chan is the energy of opening; ni chan is the energy of closing. This rule is
invariable. But in shun chan, the small finger turns inward while the thumb
turns outward. Doesn’t this contain unity? Opening energy is hard while
closing energy is soft. Open and close; hard and soft are achieved in one
movement at the same time. Doesn’t this hard compliment soft? Isn’t this
“to withdraw is to issue”?
Chen Style Taijiquan revolution is a positive circle or negative circle
coupled with self-rotation in the form of shun and ni movements. Although
positive and negative circles move along a curve, in the corners they move
along an “S” or “ .” Chen Xin said, “The gaining of posture comes from
contention for the meridian. The element of surprise resides in the turning
of the joint.” Meridian refers to the energy path. “Turning of the joint”
refers to the coordination of timing, direction and angles at the time of the
direction change in the positive or negative circle of the shun and ni move-
ments. These relate to how to borrow the opponent’s energy in fighting ap-
plications and how to change to intercept the opponent’s power. “Without
extension or deficiency” is the natural result of correct practice of zhuofa [a
method of adherence] and the perfect application of it.
The “Taijiquan Treatise” said, “From perfection one will eventually
comprehend the energy... with the comprehension of energy one will be-
come more and more skilled. Through subtle discoveries one will reach a
level of the union of mind and body.” Indeed the understanding of the
general theory and specific method must start with an understanding of
the method of adherence.
I believe that the understanding of the energy refers to knowing appro-
priately when one should be in the correct direction and know the varia-
tions of the energy paths. One must also understand in technique why it
must be this way. Understanding the energy must start with understanding
the application at the time of learning the postures. When and at what
13
angle does a posture change into the next posture? Why does it have to be
in such a manner in reference to application?
In general, people think that one cannot understand the secrets of Tai-
jiquan without learning push hands. My opinion is that push hands is
only a process of experimentation after learning the postures. Students can
use this process of experimentation to test the validity of what they have
learned. If errors are detected, they should be corrected in a timely manner
according to the rules of Taijiquan. This way, one can go from perfection
to the comprehension of the energy of Taijiquan. If one only talks about
the comprehension of energy without knowing the application, he will not
have a chance to understand the energy. Chen Style Taijiquan contains
minute variations within coordinated changes. If one does not understand
the variations of the energy path, he will not achieve the result of “four
ounces overcome one thousand pounds” and “I always flow with the force
while my opponent always fights against the force.”
Thirteen Postures in Push Hands
This section refers to the thirteen postures in push hands. If we com-

pare Taijiquan to a building, then the thirteen postures are its building ma-
terials. In hand techniques there are eight: peng, lu, ji, an, cai, lie, zhou and
kao [ward off, rollback, squeeze, push, tear, split-break, elbow strike, and
hitting with any part of the body]. In stance work there are two: qian jin
[advance] and hou tui [retreat]. In eye movement there are two: zuo gu [left
gaze] and you pan [right look]. In torso movement, the only requirement
is to be upright. Chen Style Taijiquan and other styles of Taijiquan share
the same guiding principles. However, in interpretation and application of
those same principles, they differ. Here I will give an introduction for the
order of eyes, torso, stance and hand.
Eyes
The eyes are the organs responsible for observing location and gather-
14
1. Introduction
ing enemy information so as to direct the body to act accordingly.

In general the direction of attention is forward and not backward. The
eyes observe a radius of roughly one hundred and fifty degrees. In addition,
within this field of vision, what is observed becomes the focal point for the
overall situation. In traditional terms we say that the eyes can see six direc-
tions. This should mean that the eyes are able to see “everything”, not that
the eyes will move in six directions.
Therefore, I think that the “left gaze” and “right look” of the thirteen
postures should mean that there is “right look” in “left gaze.” On the other
hand, there should be “left gaze” in “right look.” “Gaze” is the focal point
of vision. In the yin and yang theory it refers to the solid aspect. “Look”
is the peripheral vision. In the yin and yang theory it refers to the empty
aspect. Some Taijiquan practitioners treat left as “gaze” and right as “look.”
This line of thinking has no basis. I don’t think this is a proper explanation
for “gaze” and “look.”
Some also confuse the “left gaze” and “right look” with the advance and
retreat of the body. They believe this is a rule for stance. This explanation is
not valid either. The feet don’t have eyes and the eyes cannot have stances.
Torso
The torso is responsible for activating the stance and hands to move
in response to the opponent’s actions. The rule it adheres to is natural
uprightness in motion. It cannot be a static uprightness. The whole body
movement of Chen Style Taijiquan is based on spirals, and the torso is not
an exception. As long as the eyes are fixed on a target and the torso turns
left or right there will be spiral movements.
A point of attention is that in general there is only a forty-five degree
rotation. The torso rotation should be coordinated with the upper and
lower body. The section below the chest can rotate slightly over forty-five
degrees with the dang energy sinking down. Of course with the movement
of the stance, the torso will accordingly rotate more. During the torso rota-
tion, one shoulder should be slightly higher than the other. This will form
the main body of spiral movement. Too much exaggeration of the shoul-
ders will break the waist energy.
15
Stance
In Chen Style Taijiquan, the rules concerning the coordination of the

upper and lower body are rather important. Th erefore Chen Xin said,
“When the hand is there [does its job] but the leg is not there it is not con-
sidered a superior course of action. When the hand is there [does its job]
and the leg is there, the power is like yanking grass.” The so-called “there or
not there” refers to stance.
In general martial arts, there is the saying, “The hands are like two
doors. It is the foot that fights the enemy.” This also refers to stance. Too
often this was misunderstood to mean that the hands can only be used for
defense while the foot should be used for offense like kicking with the heel
or other parts of the foot. That is the wrong interpretation. I have given
an introduction to Chen Style Taijiquan stances earlier in this book. Here
I will explain the eight techniques of the foot and the movement (advance
and retreat) of the stance.
The eight techniques of the foot are: ti 踢, deng 蹬, chuai踹, bai捭,
sao扫, duo跺, tao套 and chen衬. The energy of ti is at the tip of the toes.
The energy of deng is at the heel. The energy of chuai is at the side of the
foot. The energy of bai is at the outside of the back of the foot. The energy
of duo is on the whole foot (but is separated into front and back duo. The
front duo has the energy from the inside of the heel. Back duo has the en-
ergy from the inside of the toes). Tao is to put one’s foot to the outside of
the opponent’s leg. Chen is to put one’s foot between the opponent’s legs.
(Some call this action cha or “poke through.” It can also express the idea of
a forward advance. It is not as appropriate as the word chen as Chen Style
Taijiquan leg movement requires that the leg must move in while touching
the opponent’s leg. Cha can cause inaccuracy).
The first six techniques require that the hand must first control the op-
ponent and then the foot techniques are applied. This is a safety measure.
Otherwise, the opponent has the opportunity to catch my foot with their
hands and push me over. The method of using the foot is to first lift the
knee before the issue of power on the foot. The knee should also have some
reserve and not be fully extended. Ti can be as high as the chin [your own].
Deng can only reach to the knee and kua. Whenever the leg and foot are
16
1. Introduction
used, the solid foot must be stable. The dang must loosen and sink. The
torso should slightly lean forward. There must be centripetal force present.
Otherwise, the kicking of the foot will be repelled by the opponent’s reac-
tion force.
Tao and chen are often used in conjunction with the advance and re-
treat of stances. Utilizing “four ounces to overcome one thousand pounds”
is not achieved with the hands. It is the method of tao or chen from the
lower section that moves the opponent’s center of gravity. Only when the
center of gravity is destroyed will the power of “four ounces overcome one
thousand pounds.” Of course, this is not possible without the perfect coor-
dination of the upper and lower sections.
The Eight Hand Techniques
Peng has two meanings. One refers to energy, or jin. It is an energy that
is obtained through the enduring practice of shun and ni in a positive or
negative circle. It is the chansijin, or silk reeling energy. Master Chen Fake
called it peng energy. It is the same as what is commonly referred to as in-
ternal energy. When this energy is applied to various techniques it becomes
the eight techniques of peng, lu, ji, an, cai, lie, zhou and kao.
The second meaning is the technique of peng as one of the eight tech-
niques. Peng is a method used to greet [take] the opponent’s oncoming
force. As the oncoming force of the opponent can come from the four
sides and eight directions, peng in Chen Style Taijiquan has positive and
negative sides.
From the front it is called “front peng” such as in the first move of
the “Buddha’s Warrior Attendant Pounds Mortar.” From the back it is
called “reversed peng” as in “Double Kick”, “Embrace the Head to Push
the Mountain”, and the first move of “Tame the Tiger” in the Cannon Fist
Routine. The method of peng changes in accordance with the actions of the
opponent. In “Buddha’s Warrior Attendant Pounds the Mortar”, “Embrace
the Head to Push the Mountain”, and “Double Kick” shun chan is used.
“Tame the Tiger” in the Cannon Fist Routine uses ni chan. In the second
“Buddha’s Warrior Attendant Pounds the Mortar” a left-side peng method
17
is used. In the third “Buddha’s Warrior Attendant Pounds the Mortar” a

right-side peng method is used. Left-side peng uses ni chan. Right-side peng
uses shun chan (some say only shun chan is peng, which is a flawed as-
sumption). There are other peng methods such as left, right, top, bottom,
advance, and retreat. I will not talk about each of them here. Overall, peng
is mainly based on the energy of enticing and neutralizing.
Lu, cai and an are all methods using the left or right side of the body
to entice the opponent into emptiness. The only difference among these
methods is the coordination of hand self-rotation and revolution, the open-
ing and closing of energy, and the sizes of the circle.
The laws regulating the hand contact in Chen Style Taijiquan are:
“Right hand meets with the opponent’s right hand; left hand meets with
the opponent’s left hand.” According to my experiences with Chen Fake
and my own experimentation, I added the four words: “meet at the out-
side.” This will enable one hand to control both hands of the opponent.
Next, I will talk separately about the coordination and function of cai,
lu and lie. In cai, the contact with the opponent is made with shun chan.
As soon as contact is made with the opponent’s wrist, I will immediately
change into ni chan. I then will lead the opponent on the left or on the right
towards the top rear corner. The elbow should still be relaxed and sunk.
The hand cannot exceed the height of the eyes. The front hand should go
in a shun chan circle with the part between the palm and the wrist fixed
on the top of the opponent’s elbow. In the fashion of sinking and grinding
outwards, the hand first travels in the same direction as the rear hand using
a combined force (closed energy). When the elbow parallels the nipple, the
energy changes to a splitting force (open energy). By this time the oppo-
nent will be forced to lean sideways behind me. This is just like the third
movement of the “Buddha’s Warrior Attendant Pounds the Mortar.”
In lu, I also use shun chan to make contact with the opponent’s wrist.
Then, I will use the method of withdrawing to entice him to the left bottom
corner or the right bottom corner. When the hand reaches the heart, the
tip of the fingers will turn in and down. The thumb will grind outwards.
The elbow will stick tightly to the ribs (the left elbow will stick to the ribs
on the left side and the right elbow will stick to the ribs on the right side.)
The torso will turn left or right accordingly. The front hand will be placed
18
1. Introduction
on the top of the opponent’s elbow in a shun chan position. It will move in
a fashion of sinking and grinding out. When the elbow reaches the front of
the chest, the energy changes from heli [combined force] to fenli [separated
force]. The third move of “Six Sealing and Four Closing” is a left lu tech-
nique. “Cannon to the Front Gate” is a technique of retreating right lu.
In lie, the coordination of the two hands is different from that of cai
and lu. In cai the right hand changes into ni chan immediately after mak-
ing contact with the opponent in shun chan. It travels to the rear in a high
position. The front hand is in shun chan and the fingers are at the height of
the chin. Lu uses shun chan on both hands and the position is chest high.
Lie also uses shun chan on both hands; the front hand is below the
chest. When making contact, the energy is from a combined force which
is immediately changed to a separating force. It is a move against joints.
Lie is used in the first step of the retreating moves of “Step Back to Whirl
Arms on Both Sides” and the torso turning move of the “Cut Hands” in
the Cannon Fist Routine. Master Chen [Fake] repeatedly told me to use
this move with caution.
The above are double hand cai, lu and lie. Th ere are also occasions
that single hand cai, lu and lie are used in combination with additional
techniques of the other hand. For example, in “White Crane Spreads Its
Wings” the right hand is in a right cai technique in conjunction with the
left hand executing a left side downwards push. In “The Fist Hitting the
Ground” the left hand uses cai to supplement the right hand hitting down-
wards. The third move of the third “Buddha’s Warrior Attendant Pounds
the Mortar” has the right hand in a single lie in combination with the right
foot withdrawal.
When the back of the hand faces outward it is ji. When the palm faces
outward it is an. Both ji and an have variations of single, double, left and
right. One must know that it is in the turning of the palm that distin-
guishes the shun and ni, ji and an.
There are also several elbow techniques in Chen Style Taijiquan such
as shun lan [same side blocking], ao lan [opposite side blocking], and lian
huan [Left-right continuous blocking]. When the direction of the elbow is
the same as the stance, it is called shun lan (all other Chen Style Taijiquan
books use the Chinese characters 顺鸾 [same side royal chariot] and 拗鸾
19
[opposite side royal chariot]. The character 鸾 [pronounced “luan”; royal

chariot] does not have a particular meaning here. It is a misspelling of the
character 拦 which means to block. The elbow is used to block the energy
path of the opponent. I changed them into shun lan and ao lan).
When the elbow is the opposite of the stance, it is considered ao lan. In
the “Hand and Elbow Posture” (the original name was “Beast Head Pose”)
of the Second Set the two hands punch out interchangeably while the two
elbows issue simultaneously to the back. Therefore, this posture is called
the “Serial Elbows.”
A word of caution: In Chen Style Taijiquan only when the stance ac-
quires a position that the bodies of the two involved are very close can the
elbow strike be used. Therefore in a shun lan elbow strike, ni chan is used.
The palm faces right to the heart and the tip of the elbow is slightly outside
of the ribs. In an ao lan elbow strike, the left hand pulls the opponent’s
arm while the right elbow strikes. The elbow uses the energy of shun chan
and sinking outwards. Although the elbow is several inches away from the
chest, the hand does not go beyond the heart.
Chen Style Taijiquan also has several kao techniques: shoulder kao, kua
kao, hip kao, and knee kao. Shoulder and kua kao require that the stance
must get into or outside of the opponent’s leg so that the torso is very close.
In this position the toes will land to issue power. The direction is from the
left or right side. When issuing power, the torso can only make left or right
turns. It is not allowed to seek the opponent with your torso. Hip kao uses
the sinking dang energy to press the opponent’s leg, such as the second
move of “Ground Dragon.” It is a method to counter the opponent catch-
ing my waist from the back.
Knee kao is a method of frontal knee attack to the opponent’s dang
area. Master Chen used to caution us that this method is about life and
death [a very dangerous technique]. It cannot be used lightly.
Now that we understand the basic principles of the thirteen postures,
we also need to know how to apply the principle of “the upper body fol-
lows the lower body” in push hands.
First of all, the eyes must be focused on the movement of the opponent
at the appropriate height. Taijiquan advocates that “If the opponent does
not move, I do not move.” This conforms to the military principle of “If
20
1. Introduction
the enemy does not strike, I do not strike first.”

In 1956 when I sought instruction from Chen Fake for a second time,
he said, “There is not one move in this routine that is empty. They are all
useful.” This is when he changed the opening posture to the two hands in
front of the chest with one in front and the other on the chest. This was an
indication of self-defense, not aggression. This is the peng technique of two
opponents touching each other in push hands.
In the second move of the “Buddha’s Warrior Attendant Pounds the
Mortar” I use both hands to roll back the opponent’s hand. My left hand
sinks and grinds out to make the opponent’s energy fall into emptiness. At
the same time, I advance my left foot to the outside of the opponent’s right
leg. My hand uses the technique of cai. My foot uses taofa [a technique of
trapping] to prevent the opponent from changing stance or to pull his foot
back.
The opponent will first realize that his outer limbs are neutralized by
my peng energy. Then he will try to use his elbow to attack, but this attempt
will also be countered by my sinking and grinding out. He will then have
to use his shoulder to kao. At this time I change my torso to a left turn and
use the back of my left hand to lever his right. This is the technique of ji.
At the same time I will use my right hand to seal his right hand to his ab-
dominal area. This is left ji and right an. This completes one full circle of
three moves which include the techniques of cai, lu, ji and an.
The opponent should slightly turn his torso to the left to neutralize me.
He will use his left hand to chan my left hand. His torso changes by turn-
ing right and he advances his right foot to control me with a cai technique.
I then will turn my torso to the left and open my left foot to forty-five
degrees. This is followed by an advance of the right foot between both legs
of the opponent. The upper body uses ji, zhou and kao to continuously
advance. The opponent will turn left and will also use left ji and right an
to neutralize my advance.
The abovementioned method of advance and retreat can be practiced
repeatedly in order for perfection. Both parties will follow the rules but
will not be controlled by the rules. One must change according to the op-
ponent’s movements in order to adapt to their movements. On one hand
one’s own equilibrium must be maintained while on the other the oppo-
21
nent’s balance must be destroyed to distinguish the winner from the loser.
The method for adapting to the movements of the opponent is very
simple. It is only a matter of being good at “adding” and “subtracting.” Ad-
dition and subtraction refer to the angles of the shun and ni turns; and the
changes in the direction of the positive and negative circles. These don’t ap-
pear to be difficult issues. But it is not easy to precisely control the timing,
speed and the size [accuracy] of the angle. One must become highly skilled
and precise through continuous training. When using these methods, one
must let natural reflexes do the adaptation. In popular Taiji periodicals it is
stressed that mind-intent is used instead of force. Mind-intent in this case
is regarded as a force of mystery.
Mind-Intent, Strength and Dynamics
Human physical movements are controlled by the mind-intent. In

practicing a martial art, one should think of “mind-intent” as a thought
process that conforms to the principles of martial theory. Mind-intent is
a desire, not an empty fantasy. According to my learning experience, I am
convinced that the learning of a martial art, especially Chen Style Taijiquan,
requires the use of “mind-intent” as opposed to awkward force. However
this does not negate the use of force. One should combine force with skill.
One should also acknowledge that force is the initial required condition
and skill is a scientific method of using the force. Skill comes out of train-
ing. Therefore, force and skill cannot be separated from one another.
In Taijiquan competitions that I have seen, many of the competitors
will start with a few circles in compliance with the rules. But then they will
let loose and start using force to push and pull. It appears that the stan-
dard peng, lu, ji, an and other methods are all invalid at competitions. The
competitors must haphazardly surprise their opponent. Most likely they
do not have a clue what kind of martial art their employed method comes
from. According to this trend, how can this internationally loved Taijiquan
[tradition] steadily move into the international [sport] arena?
22
1. Introduction
Common Problems
Because there have been many educated people practicing Taijiquan,
many periodicals on Taijiquan have been published even before liberation
[1949]. After liberation, there have been publications in Chen, Yang, Wu
(武), Wu(吴)and Sun styles. The National Sports Commission has com-
piled the Simplified 24, 48, and 88 forms. Kan Guixiang compiled the
Chen Style Taijiquan 36-Form. Chen Xiaowang compiled the Chen Style
Taijiquan 38-Form. These have all gone abroad. From the point of view of
forms, these were originally good endeavors. But from the point of view of
Chen Style Taijiquan, the people who compile these forms have different
degrees of comprehension concerning the terminology involved and they
have different interpretations of the postures. These differences leave the
learners of this style with no idea what to follow. Here I will raise a few
important issues.
Chan
Chen Xin was the first to propagate the concept of chan as a major
principle of Taijiquan. He solemnly declared, “Without knowing this, one
does not understand Taijiquan!”
But in “Chen Style Taijiquan” by Shen Jiazhen, chansijin [silk reeling
energy] was listed as the third characteristic of Taijiquan. He used the ex-
ample of “White Crane Spreads Its Wings” and said that it uses the “right
shun and left ni chan method.” In the explanations of the posture he said,
“Double shun turns into double ni.” He obviously contradicted himself.
He said that the standard for shun and ni is the turning of the palm up and
down. In his shun and ni illustration, he had six stages. Only the first and
second turned the palm. The rest only had the fingers turn in or out.
In explaining the shun and ni of the hand, he said there is one shun,
one ni, double shun and double ni. But in the hand and leg shun ni coor-
dination the explanations are the opposite again. The book also said that
the hand and leg chan are the same. This is another contradiction. In other
books the explanation of chan is not consistent either. It seems that they
don’t really care for chan or they don’t understand chan.
23
Center of Gravity
The “Taijiquan Treatise” is the origin of the sayings “erect like a bal-
ance” and “the waist is like an axle.” Balance and axle are all about the piv-
oting point of a lever. The pivoting point cannot shift. However each Chen
Style Taijiquan book in dealing with the changes of stance says that “the
center of gravity should move to one leg.” Not only does this contravene
the requirements of balance and axle, it is also contrary to the Chen Style
Taijiquan principle of balance in motion.
Double Heavy
This terminology was first used in the “Taijiquan Treatise.” The treatise
already explained what double heavy is and how to avoid double heavy.
“Heaviness on the left will cause it to be empty. You will not recover con-
trol when sinking into the right.”
In reality this refers to the coordination between the hand and the foot.
If we added the words hand and foot to the original text, it would be very
easy for the learners to understand: When the left hand is solid the left foot
must be empty. When the right hand is solid the right foot must be empty.
Because classic language is very abstruse, the proponents all hold their dif-
ferent views.
Some say that the “Horse Stance is double heavy.” Others say that “in
pushing hands when the opponent is solid I should be empty to entice and
neutralize him.” There was an anonymous author who wrote “Explanations
of Taijiquan Light, Heavy, Float and Sink.” This text says that “double heavy
is an error while double sinking is not. Double sinking is superior hand
[skill] and the practitioner will be light and floating.” There are also those
who would only talk about using a single weighted stance [at all times] to
avoid double heavy. The validity of the above theories will be easily shown
by testing them against the rules of hand and foot coordination in Chen
Style Taijiquan.
When the left foot advances in “Buddha’s Warrior Attendant Pounds
Mortar” the left hand is turning to the right top corner. When the right
24
1. Introduction
foot advances in “Block Touching Coat” the right hand is withdrawing to

the left. These examples show that if the hand is solid then the foot must
be empty [or the other way around]. If the front hand and foot are both
solid, then the front foot cannot move freely. When practicing the routine
empty handed, how can one know whether the front foot is empty? Chen
Xin said that when practicing solo, one should imagine that they are fight-
ing with someone. This requires that one must have an imagined target in
mind during practice. Practice this way will be both strict and practical.
Since there is an imagined target, I must have in mind what the oppo-
nent’s technique will be. Then I will also know the necessary technique used
to counter him. In the first “Buddha’s Warrior Attendant Pounds Mortar”
the opponent attacks from the front with his right fist. I take it with my
right hand. My left hand touches the outside of his right elbow and pulls it
in towards the right top corner. At this point the sinking and grinding out
action of my left hand is solid. Therefore my left foot must be empty so as
to make an advance.
In the second move of “Block Touching Coat” the opponent pushes
my right wrist with both hands. Though I don’t resist with force, my energy
and the power of the opponent’s push will combine to make my right hand
solid. If my right foot is not empty, it cannot advance either. The Chen
Style Taijiquan verbal key is “front issues [power] while the rear sinks.”
Master Chen [Fake] only used a Half-Horse Stance when he issued in push
hands. He did so in order to avoid being double heavy.
Other Issues
In the Chen Style Taijiquan revolution of the positive circle, the shun
chan portion must first sink the elbow and stick it to the ribs. The forearm
turns sideways while the middle finger is raised. Th e right hand of the
“Buddha’s Warrior Attendant Pounds Mortar” is like this. When chang-
ing into ni chan, the hand must lead the elbow to turn outwards. The
elbow should be about five inches lower than the shoulder. The elbow is
not allowed to be level with the shoulder. Nowadays, Chen Style Taijiquan
practitioners always have their fingers pointing down. Th is is obviously
25
erroneous.
In addition, the revolution of the left hand in “Buddha’s Warrior At-
tendant Pounds Mortar” is a negative circle. When turning upwards the
elbow must withdraw first. Nowadays, Chen Style Taijiquan practitioners
never pay attention to the withdrawal of the elbow. This is a serious error.
26
2.
Chen Style Taijiquan Practical
Method Three-Character Canons
三字经
Note to readers from the translator:
The original text is in poem form with only three characters in each
line. To make the poems more easily comprehensible to the readers, the
translator decided to ignore the three-character special feature and render
the text into simple poetic verses.

One
Introduction
In Chen style Taijiquan

The theory is precise
But the method is complex
Yin and yang
Both part of an interplay
The myriad of changes
Are rooted in one source
Only silk reeling
Is the foundation
Each Taiji movement
Is shaped in spirals
That must be
Rounded and loose
Like a towel
Repeatedly wrung
Condition the entire body
Internally and externally
Open the meridians
For the blood and qi to flow
Get rid of the illness
Bring in health and peace
And no more pestilence
We must be persistent
Focus on the techniques
Make the body agile
Use soft to neutralize
And hard to attack
Adapt to your opponent
All in spirals

2. Three-Character Canons
Notes:
The above deals with the yin and yang theory from the “Book of Chang-
es” which is the source of Chen Style Taijiquan. Today, it still complies
with the principle of the union of opposites. This form of exercise not only
enhances physical well being, but also has martial implications. Its basic
rules are within the movement of the spirals.

Two
Silk Reeling
When talking about silk reeling

Attend to the details
The inside and outside spirals
Are distinguished
By shun and ni
Shun energy opens
Ni energy closes
Hardness and softness
Complement one another

Three
Eyes
The mind gives the orders

The eyes pass them on
Appraise the landscape
Assess the enemy position
The eyes can see
With focus and peripherally
The focus is gu
Pan is the peripheral
The torso, stance and hand
Follow gu and pan
Lock onto the target
Do not wander

Four
Torso
Talking about the body

There is upper, middle and lower
Lead with rising head energy
Follow with sinking dang (1) energy
The waist is like an axle
Avoid protrusion and indentation (2)
The changqiang point
Is at the end of the tailbone
Tuck it towards the body
But turn it slightly out (3)
Qi is loosened and sunk
Into your lower abdomen (4)
Center becomes low
Movement does not cause crookedness
Inside the kua is loose
The dang is open and round
Both are agile, stable
And natural (5)
Both knee caps
Are flush with the heels (6)
Turn with the torso
One knee up, the other down (7)
The theory of leverage
Lies in the pivoting point (8)
Like a scale weighing grain
Weight is added
The counterweight shifts (9)
Making the center
Automatically balance (10)
Keep the center
Don’t move position (11)

Notes:
(1) The upper part must be suspended while the lower part is
loosely sunk.
(2) This is pronounced as “gu wa.”
(3) This requirement is the fundamental difference between Chen

Style Taijiquan and other styles of Taijiquan.
(4) This refers to the point of qihai (Sea of Qi) under the naval.
Daoist books refer to this point as the “dantian.”
(5) As the dang opens the lowered center of gravity will allow in-
creased stability. Inside the kua the ligaments will loosen. This
will increase your flexibility to enable turning left or right.
(6) The knee and the front of the foot are not allowed to be level
with each other. Otherwise the calf will lean forward, causing
double heaviness and you lose the ability to turn.
(7) When the body turns left, then the left knee points up and the
right knee points down. When the body turns right, then the
right knee points up and the left knee points down. This keeps
the center of gravity level.
(8) The pivoting point is on the baihui point on top of the head
and it points up. It forms a vertical axis down to the tailbone.
The weight bearing point is anywhere on my body to which
the opponent applies power. The power point is any part of my
body that is used to entice the opponent with peng energy.
(9) An ancient treatise says, “Stand like a scale.” Th is conforms

to the theory of dynamics. On a scale, when the weight is in-
creased, then the counter-weight on the scale must be moved
correspondingly to keep the scale arm balanced. Th is is the

function of the Taijiquan peng method. This refers to adjusting

your balance accordingly.
(10) This refers to the concept of “balancing as one moves,” or bal-

ance in action.
(11) According to the requirement of the ancient treatise, “standing

like a scale”; “waist is like a wheel’s axle” (The wheel’s axle can-
not toss back and forth or sideways), the body must be upright
and relaxed as well as not leaning forward or falling backward.
Some say that Chen Style Taijiquan should move all the weight
to one leg. This does not conform to the rules of Chen Style
Taijiquan.

Five
Stance
Stance moves forward and backward (1)

It must turn with the body
Either diagonally or straight
It must change
According to the position
Talking about stances
We have Horse, Bow and Twist
Empty and Solid
They change back and forth
The movement is like water
Flowing in winding rivers
When it stops
It is stable like a mountain
Within the heavy sinking
There is ability
Notes:
(1) The advance and retreat of the stance must follow a curved line.
This is caused by the toes turning outwards or inwards. The
foot must absolutely not move on a straight line.

Six
Hand Techniques
Talking about the hand

Is most complex
Shun and ni turns
Are totally mixed
Whenever it is shun
The palm turns up
The small finger comes in
And the thumb grinds up (1)
Whenever it is ni
The palm turns down
The thumb comes in
And the small finger turns up (2)
Whenever it is shun,
Sink the elbow and wrist
Guide the palm
To draw a curved line
Whenever it is ni
The palm leads
The hand leads the elbow
The elbow carries the shoulder
Shun and ni
Belong to self-turning
Whenever rotating
There must be a revolution
And revolution changes
Causing positive and negative circles
In the positive circle
Shun and ni are each half (3)
Ni is out on the top
Shun is back at the bottom
Low is level with the naval
High is level with eyes (4)

The elbow withdraws while sinking

And sticks to the side of the ribs (5)
The opening and closing of the hand
Is accomplished in front of the chest (6)
The negative circle
Is the same as the previous one (7)
Ni is down and out
Shun is up and return
The elbow returns
To the front at the nipple
The chan is shun
The palm does not slant (8)
Turn the elbow down
Stick it to the edge of the ribs
The hand leads the elbow
Making ni chan
Open along the kua
And then turn up
The elbow is loose and sunk
And this never changes
The shape of this revolution
Is like an egg
With the big or small end
There are restrictions
In the positive circle
The small end is in front of your heart (9)
In the negative circle
The small end changes
In front of your eyes (10)
Either left or right
Or back and forth (11)
Left or right circles
Positive or negative (12)
Front circle or back circle
Practice diligently

The methods of chan

Have complex variations (13)
The hand is: ni out
To the rear outside (14)
Changing to shun on return
It passes the side of the ear (15)
Within its circle
All eight techniques
Are encompassed (16)
Basic training
Do not take it lightly
Notes:
(1) This refers to the small finger turning inward and the thumb
grinding out and upward.
(2) This refers to the thumb turning inward and the small finger
grinding out and upward.
(3) Within one positive circle, half must be shun while the other
half must be ni. It is the same for the negative circle.
(4) Not lower than the navel and not higher than the eyes. This
refers to the parameter for the circle. Within this parameter,
the exact size of the circle can vary according to the postural
requirements.
(5) The elbow position also changes according to the postural re-
quirements necessitated by the opponent. Whenever needed,
the elbow can touch the ribs. Whenever there is no need, the
elbow does not have to stick to the ribs. “Elbow does not touch
the ribs” is not a rule of Chen Style Taijiquan.
(6) Chen Style Taijiquan requires that each hand must not pass the

body’s centerline. The requirement is for the palm of the right

hand to face the heart (on the left side of the body).
(7) This refers to the half shun and half ni within one circle. See
note 3.
(8) The elbow withdraws toward the front of the nipples but the
fingers continue to point in the original direction.
(9) In a positive circle, the small end is in front of the heart while
the big end is at eye level.
(10) In the negative circle the small end is on the outside lower
edge. When turning upward to eye level, turn the wrist to shun
chan. The big end of the circle occurs during the withdrawal
of the elbow toward the nipple, the hand turns out along the
kua.
(11) This would be used for example in Cloud Hands.
(12) Examples would be Brush the Knee in Oblique Stance and in

Step Back to Twist on Both Sides.
(13) The changes of the left and right positive or negative circles are:
one side is shun while the other side is ni. It can also be double
shun or double ni. Though front and rear circles use negative
turns, the chan method changes at least four times and some-
times as many as five or six times. An example of this would be
in the moves for Brush the Knee, Step Back to Twist on Both
Sides, Fist Protecting the Heart and Tame the Tiger.
(14) In the negative circle, the hand follows the outside lower edge
of the kua.
(15) One must first withdraw the elbow to the ribs and then the

hand travels by the ear, jaw line and finally to the front of the
chest. This is a Chen Style Taijiquan rule.
(16) This refers to peng, lu, ji, an, cai, lie, zhou and kao, the eight
techniques. They all must change according to the modifica-
tions that occur with the eye, torso and stance.

Seven
Coordination
It is more important
To talk about coordination
The waist (1) is the key
To upper and lower body coordination
Your eyes give the order
The hand and foot must be there
Inside and outside
Must become one (2)
Top and bottom
Must shine on each other (3)
The hand matches the stance
This distinguishes shun and ao (4)
The inside or outside curve (5)
Depends on the need
Either slanted or straight
Either big or small
Agile but sunk
The energy will be clever
Ten thousand variations
As if it is miraculous
Stick to the rules
Practice makes one skillful
Do hundreds of repetitions
Don’t say it is hard work
Notes:
(1) The waist is the center joint. It is also the hinge between the
upper and lower bodies.
(2) The inside three harmonies are: mind to qi; qi to force. The
outside three harmonies are: shoulder to kua; elbow to knee;

and hand to foot.

(3) This refers to that fact that the outside three harmonies must be
synchronized between the upper and lower bodies.
(4) When the hand and foot are on the same side it is shun. When
the hand and foot are crossed it is ao. For example in “shun lan
elbow,” the right elbow issues to the right and the right foot is
on the same side. This is how the form name was given. When
the right elbow issues power to the front and left and the right
foot is behind, it is called “ao lan elbow.”
(5) The trajectory for the hand and foot movement has an inside
curve and an outside curve. Th ere is also the distinction be-
tween an upper turn and a lower turn. The foot has the distinc-
tion of having a front and back.

Eight
Push Hands
When the form is adequate

You should learn to push hands
This will provide you an opportunity
To check with your partner
Whether your form is correct (1)
The thirteen postures
Must all be checked
Against each other
Cai, lu, lie and don’t overlook
Enticing into emptiness (2)
Ji and an; kao and zhou (3)
All these are attacking methods
Peng is the leading one (4)
Whenever touching an opponent
You must utilize peng energy
And your heart must be tranquil (5)
Use the same hand (6)
As the attacking one
To defend yourself
Sink and loosen your elbow
Watch the movement
Of your opponent
Whether to use cai, lu, or lie
Depends on the postures
If he comes to me strong,
I will counter with a soft (7) response
When the oncoming force
Is straight and horizontal
I counter with horizontal ji and peng (8)
Utilize the method of chan (silk reeling)
But don’t retreat or fight head on (9)
Entice in your opponent’s body

To make him fall into emptiness

When he loses his posture
He will lean forward
He will change his move
And there will be
A moment of hesitation
Seize this chance
And attack with ji and an
Use the elbow to strike
And your body to kao
Follow the posture
And you will succeed
Your eye, body and stance
Must coordinate with the hand
Upper and lower body
Must be coordinated
And the torso must be erect
Keep the center of gravity
And don’t lose your center (10)
Staying undefeated is the way
To seek to win
If you don’t want to lose
You need to avoid double heaviness (11)
In the movement of the spiral
We seek to be sticky and voracious
Accumulate experience
From push hands
Learn from your classmates
And encourage each other
Praise the accomplishments
And correct the mistakes
Don’t pay attention
To loss or winning
Defeat or success (12)
In dealing with fellow practitioners

One must respect the aged ones

Be polite to each other
And don’t fight to be the first
Learn with an empty heart
And your ability will increase
If you initiate power [fajin]
You must keep safety at heart
It is good to play the game to a draw
And both feel good about it
Keeping your opponent’s reputation
Will make your heart feel at ease
If you run into a bully
Don’t engage him
Treat him with polite words
And a humble attitude
Live in peace with everyone
And all must feel the peace inside
Notes:
(1) Push hands is a scientific method of experimentation. It is sim-
ilar to learning to recognize words, to read text and to learn to
make sentences and a composition. Push hands is used to test
whether each move is practiced correctly.
(2) Cai, lu and lie are all methods of enticing into emptiness. One
must follow the rules to execute these moves and not take them
lightly. In the “Song of Push Hands” there are the words, “peng,
lu, ji and an must be treated seriously.” Also, “entice into emp-
tiness and when everything is harmonized the opponent will
bounce out.”
(3) When the back of the hand touches the opponent it is called
“ji.” When the palm of the hand touches the opponent, it is
called “an.” Kao is on the shoulder, back and the kua.

(4) It does not matter whether you are enticing or attacking, you
must use peng energy. Without peng energy there is only shape,
without any substance.
(5) When the principles, theory and methods are understood, one
should attain expertise. One with expertise will have calmness
naturally in him.
(6) According to the verbal transmission, Chen Style Taijiquan fol-

lows the rules of “Right hand meets up with the right hand; left
hand meets up with the left hand.” One should use peng energy
to receive oncoming force from the outer edge of your hand.
With this method, one can control an opponent’s two hands
with one of your own.
(7) The “Taijiquan Treatise” says “When the opponent is hard and
I counter with softness, this is called movement.” Th is word
“softness” should be understood as a spiral movement, not as a
soft and weak linear withdrawal.
(8) The original “Peng and Neutralization Song” is “straight come,
horizontal block; horizontal come, vertical strike.”
(9) When blocking, if one does not know how to appropriately

use “chan” (not retreating and not forcing) then they cannot
neutralize.
(10) The concept of “central equilibrium” in the thirteen postures

belongs to the realm of body stance. It is the central equilib-
rium of movement, not of stagnancy. The movement of the
hands and feet are also part of the effort to maintain the central
equilibrium.
(11) Wang Zongyue was the earliest to raise the question of “double
heaviness.” When one is double heavy, the center of gravity can

be easily controlled. This is a “cardinal sin” within Chen Style

Taijiquan. Please see the chapter on “double heavy.”
(12) One should not be conceited because of winning; nor shamed

because of loss.

Nine
Double Heavy
When we talk about “double heavy” we are referring to the condition of

the hands and feet being solid at the same time; the hand moves too slowly
and the foot turns with stagnation. This will cause the center of gravity to
tilt leading to the inability to perform the desired technique (1).
In Chen Style Taijiquan

The front foot is void
The dang is loose and sunk
While the rear foot is solid
Void does not mean empty
Solid is not rigid
In between void and solid
Is the disparity of the weight (2)
Void is agile; therefore good
For the switching of centers (3)
Solid is stable; therefore good
For establishing a root
To trick one’s opponent
One relies on the power of the foot
When the foot has no power
Tricks cannot be applied
Whenever receiving an attack
The hand comes out first
I use softness and turning
To entice his power
The oncoming force is on my arm
Though I am void of power
It is the same as being solid (4)
To avoid double heavy
The waist is more than a key
It must be like the turning
Of an axle to avoid tossing

Sink the center of gravity

To the area of the dantian
Your body and stance
Always change to match whatever comes (5)
Forward and backward movements
Do not belong to the Chen Style (6)
One small wrong movement
The posture is lost (7)
At this time, it is up to
The chan of the leg
The chan of the leg
Uses one shun and one ni (8)
The power of the hand
And the elbow
Is also forbidden to be double heavy
Every time the elbow sinks
The hand must come up
Shun chan energy neutralizes
When the opponent’s power
Is on my elbow (9)
Sinking down is soft
While rising up is hard
When the palm turns downward
It is moving in the ni chan path (10)
At this time you must face forward
Directly towards the opponent
The shoulder, elbow and hand
Must use yin and yang
But once in a while
There is a smart person
He avoids the word “double”
And talks about “single heavy”
He does not understand
The importance of coordination
When both feet are on the ground

One is somewhat stable

What is the use of single footed stances
Golden Rooster Stands on One Leg
And the kicks (11)
All depend on the hand
Catching the opponent first
Or double catching
That forces the opponent
Into a disadvantageous position
Only then look for a chance
To attack with knee and foot (12)
Notes:
(1) The condition of “double heaviness” occurs whenever the hand
and foot on the same side are weighted solidly at the same time.
This will cause the hand to be slow in enticing and neutral-
izing and a loss of control will ensue when switching stances.
Techniques that are attempted under these circumstances will
be rendered useless.
(2) Normally, people explain “double heavy” as the condition

when both feet are equally strong and the center of gravity is
centered between the two legs. This has been treated as the fun-
damental taboo of Taijiquan. I think otherwise. Some also say
that “double heavy” is when two opponents have equal power.
However this observation complies with the requirement of:
“When the opponent is hard then I am soft” from the “Tai-
jiquan Treatise.” This method avoids the problem of head-on
power. But this straight line of retreat will cause the rear to be
double heavy and the energy to become lost. In order to void
the mistake of double heaviness and achieve the ability of “not
losing nor powering up,” one must coordinate the upper and
lower body by using spiral movements. The change of direc-
tion and the timing of those changes must be totally controlled

to “exact appropriateness.” “The opponent is hard while I am

soft” is realized when the hand is solid while the foot is empty.
This will avoid double heaviness, but the solidness of my hand
is the result of the opponent amplifying my power. I use self-
rotation to neutralize. This is the “solid inside of emptiness.” It
also is “hard against hard.”
(3) The requirement for the feet is that the empty foot is lighter
than the solid foot. It is definitely NOT one empty and the
other solid. Th e ratio is about 40% for the empty foot and
50% for the solid foot, saving 10% for the waist to be used to
coordinate while changing the ratio of the power on the feet.
(4) Turn refers to the outward or inward turn of the toes and to the
forward and backward movement of the stances; change is the
movement of adhering to the turn to switch between empty
and solid.
(5) When the opponent applies power to my wrist, elbow or shoul-

der, I will neutralize softly without losing all power. Therefore
this emptiness is actually solid. At this time if the foot under-
neath the hand is also solid, then “double heaviness” occurs
because both the hand and foot are solid.
(6) The body stances have numerous variations, but the center of
gravity is always kept.
If the center of gravity is moved to one leg, it is a violation of
the Chen Style Taijiquan principle: “Upright like a plumb line
and the waist is like the axle of a vehicle.”
(7) When both the front hand and front foot are solid, you will fall
forward. When both the rear hand and rear foot are solid, you
will definitely fall on your back.
(8) The chan si energy of the two legs must always be one positive

while the other is negative.
(9) This is meant to say when the opponent adds power to my

elbow.
(10) If the opponent adds power to my wrist and the energy path
is directed towards the floor, then a negative circle retreating
downwards is considered “soft.”
(11) This refers to “Golden Rooster Stands on One Leg”, “Left Rub
the Foot, and “Right Rub the Foot.”
(12) When attacking with the knee or foot, Chen Style Taijiquan
requires that the opponent’s hand must be controlled with your
hand first.

Ten
Understanding the Energy
When learning Taijiquan

You should understand the energy
When you start
You should ask (1)
Seeking to understand the energy
Is not difficult
Eight hand techniques
All in the routines (2)
For each movement
You must analyze
When blocking the hand
First use peng(3)
Cai, lu, lie
To entice use
Zhou, ji, kao
Three joints interplay
The top, middle, and root
Their roles interchange (4)
Back of hand ji
Center of palm an (5)
Ji or an
Can be switched
Using shun or ni
The turning of the hand
Angles are difficult (6)
Speed is first
Soft overcomes hard
And depends on circularity
Fight for speed
In turning the joints
In any turn
Are countless points (7)

Point to point
Energy is issued (8)
Angles are precise
Timing is difficult
For the key to understanding
First is zhuo
With each move
Make an experiment
When saying directions
Shun and ni
In self-turning
There is a revolution
The revolution of a turn
Is positive and negative
Open and close
Timing decides the sequence
Everything changes
According to the opponent
Through minute changes
Don’t confuse these (9)
Like learning words
Distinguish the points and lines
Like the eight techniques (10)
One form in the routine
Is equal to a sentence
The whole routine
Is equal to an article
Read the book well
Then write the composition (11)
At the examination
Your heart is calm
When training do the routine
As though fighting
When pushing hands do it
As though practicing

Approach it this way

Respond the same way
The heart is tranquil
Because of training
Notes:
(1) The concept of “understanding the energy” was originally in-
troduced by Wang Zongyue. In the “Taijiquan Treatise” he said,
“From familiarity with the routines, one will eventually under-
stand the energies.” Some people promote the idea of seeking
the understanding of the energies through push hands. This
approach neglected “familiarity.” If one has no ability in “famil-
iarity” and the variations of the routine, how can one reach an
understanding of the energies? Therefore, I believe, beginners
must learn to understand the usage and application of each and
every move in the routines. After this step, they can gradually
understand the energies. Familiarity is a tangible action while
energy leads to the intangible variations and internal changes.
(2) Some people call the peng, lu, ji, an, cai, lie, zhou, and kao the
“Eight Gate Energy Variations.” This is somewhat inappropri-
ate. These in reality are the eight methods used for the upper
body. The energy of Chen Style Taijiquan is only one: chansijin
(silk reeling energy) which is commonly known as peng energy.
The above eight techniques are methods of utilizing this one
energy. Further, Chen Style Taijiquan has a very complex sys-
tem of hand usage. It is not “only in the form of ‘Grasping the
Bird’s Tail’ that there are the four energies of peng, lu, ji and
an”, as some suggested.
(3) During push hands, two parties should first use their hands to
make the peng contact.
(4) The top, middle and root are hand, elbow and shoulder. This

can be changed from ji to zhou and then kao. Reversely, this

can also be changed from kao to zhou and then to ji.
(5) When applying ji, the back of the hand faces the opponent.
During the use of an, the palm of the hand faces the oppo-
nent.
(6) The changes required for silk reeling focuses on the split second
during the turning of the palm. The angles and the slant of the
hand must not be one millimeter off.
(7) The circle is composed of numerous points. One circle has 360
degrees and each movement has 180 degrees. Thus, there are
180 variations of points and lines interacting.
(8) When pushing hands, the opponent also has this invisible
variation of points and lines. Whenever the opponent moves
slightly slower than my move, his point will be exposed. If the
delay is within a fraction of a second, I can use my point to is-
sue against his point and throw him out.
(9) The “Treatise” says, “A mistake of one millimeter can put one
a thousand kilometers off course.” When using chansijin, the
coordination of angles and timing must be so precise that not
one bit is off.
(10) The hand techniques of the routine should be the same as the
eight techniques used for the writing of Chinese calligraphy.
(11) The Taiji routine is the same as the writing of an article. There
should be an introduction, body, climax and conclusion.

Eleven
Learning
If you want to learn the routines

You must first know the theory
You must be civilized
You must also be courteous
In addition to that
You also need to know about science
Learn some dynamics
And human physiology
The methods of leverage
And spiral energies
The emptiness and solidity of energies
Are connected to blood and qi
Strengthen your body
And enhance your [martial] abilities
To know the theories
You need to find
A teacher who understands
If the teacher does not understand
He only misguides the students
The teachings of the teacher
You must record carefully
The demonstrations of the teacher
You must watch closely
From physical understanding
To mental understanding
Contemplate frequently
Practice regularly
Persist
Follow the rules
Seek progress
Don’t rush
Without knowing

Ability has increased

You also need
To have good friends
With friends
You can help each other
And experiment with each other
Ponder it
Right or wrong
All becomes clear

Twelve
Teaching
Being the teacher

Is a heavy responsibility
First of all
You must be truthful
Understand the theories
Avoid superstitions (1)
Demonstrate in detail
And don’t gloss over (2)
Treat students
With due patience
So that they
Will not lose interest
Treat youth
With strictness
They must learn the rules
Without any recklessness
Urge them to study diligently
Give them attention
Treat seniors and the sick
Differently
Practice softly
Don’t seek speed
Wait until their health recovers
Then add more vigor
Exercising with vitality
There is appropriateness
For each person
So you can maintain
Health and safety
Teaching and learning
Supplement each other
While learning and teaching

Avoid conceit
When people come to learn
There is only one teacher
Whoever comes to learn
He is also my teacher
The student will push the teacher
Review the materials diligently
Learning never stops
It is an endeavor for a life time
If you want to succeed
You need the collective intelligence
Of everyone
Don’t consider yourself the teacher
And upon reaching the peak
Counsel the students
To surpass the teacher
Improve with the teacher
Together we achieve
Notes:
(1) Taijiquan is a scientific art. In Taijiquan books from the past,
there have been many writings that lean towards the supersti-
tious. Learners should be vigilant of this.
(2) The teacher should explain in detail the basic rules and varia-
tions of the thirteen postures of Taijiquan to the students.
In combination with demonstrations, the teacher should experi-
ment scientifically with the students in order for them to gain a
thorough understanding.

3.
On Chen Style Taijiquan
太极拳品并序
Preface
There are special treatises on the appreciation of poetry and guidelines

for understanding books. The ancients appreciated works of writing in the
form of poetry. How can the art of Taijiquan exist without such apprecia-
tion? Therefore, I use the writing style of the ancient Si Kong and create
this “Treatise on the Appreciation of Taijiquan.” The level of appreciation is
in reality dependent on the level of ethical standing of the person reading
it.

One
Solemnity
Though Taijiquan belongs to the realm of a traditional sport, it is a

perfect art form with a precise theory and a complex methodology. It is
also a suitable method for maintaining people’s health. Students of this art
should follow the rules strictly and attempt to solve the difficulties. They
should also carefully seek to know the rules. In doing so, the first rule to be
recognized is the requirement to be “solemn.”
Though a minor skill

It enables the body
Eye, torso position and hand
All must obey the rules
Movement, tranquility
Open and close
Hardness, softness
Curvature and straight line
Are coordinated through spirals
That result in contradictory harmony

3. On Chen Style Taijiquan
Two
Roundedness
One must follow the rules strictly in learning this form. But at the
same time it is also taboo to have restrictions. One must come out of the
“solemn” state and pay attention to roundedness and harmony.
The sport of Taijiquan

Does not depart
From squares and circles
Upper and lower follow each other
The key is in the spirals
The exchange of the curved line
And the interchange
Of the inside and outside
The switching
Of the emptiness and solidness
The determination
Of cardinal or diagonal directions
Thousands and thousands
Of variations
But the center is never off
The mind, body and movement
Are all one
These are not easy
For ordinary people

Three
Agility
Roundness is the method for coming out of restrictions. Agility is the

result of the roundedness.
Roundness will give rise to lightness

Harmony will give rise to agility
The sudden turn of the wind
Streaming by the swallow
The dipping into water
Of the dragonfly
Intending to go forward
But suddenly returning
Intending to see off
But instead welcoming
Speed is not fleeting
Without any hesitation or delay
Elegant like a startled kitty-hawk
Graceful like a swimming dragon
Rounded and smooth as your will
Within this is the decision

Four
Stability
Agility without stability will gradually cause floating. Th erefore the

next step must be stability. The method to achieve this is to have your ener-
gy suspended. The center of gravity then goes into natural self-adjustment.
The method for using the eyes is to keep them on the target to maintain
tranquility within the movement.
The wheel flies like wind

But it does not depart
From its axis
Stable and agile
Use the hardness
To supplement the softness
Hardness is not stiff
Softness does not retreat
The center spirals down
The method is in the movement
Of the dang and knees
Like a ten thousand ton ship
Riding the ocean waves
Under the control of
One single helmsman

Five
Power
Stability lies within internal energy. Power resides in the postures. In-
side and outside compliment each other. However, unless one has followed
the rules strictly for an extended period of time they will not reach this
level.
Avalanche and tsunami

Tiger’s stare
And the gaze of the hawk
A thousand miles of tornado
Ten thousand pounds of lightning
Strengthen my power
Belittle my enemy
Without any pretension
With truthfulness within
Moving with health
And without cessation
The central qi
Permeates and purifies
Power without violence
Is the genuine power

Six
Elevation
If you are leaning too much towards power, you are getting close to
becoming “unruly.” Mediate this situation using “elevation.”
Humble and careful

Void of conceit and temper
The mind-intent can then mix
The physical form
Can then be elevated
The dripping water of the creek
The floating of the clouds
The swimming fish
In the shallow water
Gentle wind
That moves the weeping willow
The observer loses
All thoughts of restlessness
The pure blue flame
Is the pure ability
That comes from training

Seven
Complexity
If one achieves “elevation”, they must still follow the rules. One must
then continue to study the details so as to reach the level of “complexity.”
Heavenly clothes have no seams

There is no trace
Of the needle and thread
Follow the rules strictly
So that every move
Is naturally a form
Spirals turn thousands of times
Each time results in success
Not one feather can be added
So sensitive that speed is achieved
Not one fly can land
The variations cannot be predicted
Issue and withdraw
Without any gaps
Movement and tranquility are one

Eight
Softness
Complexity will cause tightness. The remedy is to use softness to en-

sure that one adheres to the principle of contradictory harmony.
The sources are all mixed

So the river flows strongly
The sources are full
So that the flow is far
Like a spring worm spitting silk
Making a cocoon
Back and forth reeling
Thousands of times
Stop and enjoy
You will understand instantly
And rise above
The method does not
Depart from circles
Other methods are futile

Nine
Spirit
The movement of the outer body is both complex and soft. The expres-
sion of the spirit should be serious and lively.
Practice for precision

You will gain the spirit
The expression of the spirit
Is in the eyes
Show neither happiness nor anger
The horse neighs against the wind
The hawk comes out of nowhere
The bird aims for the mouse
In the garden
The fish jumps out of the water
A beautiful flower is in first bloom
The autumn moon is often renewed
Both the body and the spirit
Are elegant
Youth is forever kept

Ten
Reserve
To excessively expose the spirit is another error that must be re-

solved. To accomplish this, one must also be reserved.
The internal energy is full

The outside
Does not have any pretension
A thousand pound bow
Four ounces of arrow
Pulled tightly but not released
As if it has already
Reached the target
Mountain rain is coming
A pleasant wind is starting
Just like using military strategy
Stay still like a virgin
With one touch it all releases
With one taste all must cease

Eleven
Elegance
Reserved does not mean to be shy. One must be graceful and present
the demeanor of elegance.
Light silk garment and soft belt

The style of a gentleman
Leisurely but prepared
The demeanor is elegant
Ordering ten thousand soldiers
The flag is bright and clear
The rising sun in the vast sea
The strong pine tree on Mount Tai
The rolling of the autumn clouds
The fullness of the spring water
Moves sparsely and tightly
Into an order
Like the stars in the sky

Twelve
Meaning
Once you enter this art, the training will become enjoyable and
meaningful. The meaning is endless.
In the practice there is a vision

The vision creates emotion
Mountains beyond mountains
And water over water
At the dark corners
Of the weeping willow
There is a place of bright flowers
Good friends on your side
Are better than teachers afar
The joy is beyond description
When the situation
And the emotions are perfect
The meaning is endless
Like cooking carp
Both fattened and fresh
The beautiful woman
In light makeup
And the lotus flower
That comes out of water

Thirteen
Natural
“As wonderful as that from nature, the result is not that of human ef-
fort.” This quote is excerpted from “Anthology of Books” and fits perfectly
with Taijiquan practice.
Follow the rules strictly

Through osmosis
You will be enlightened
The heart and the hand
Will be both forgotten
At this time you are the rules
The real expert
Is Baoding the Butcher 1
Leaving no trace of his knife work
The movements
Are purely those of the spirit
The wonder of nature
Comes from hard training
Persist without stopping
At the higher level
You must strive to go still higher
1
Boading is noted for being so precise while using his small boning
knife that the knife did not require sharpening for many years.

Grand Master Hong Junsheng
Hong Junsheng refused to attend official gatherings.

This is his only participation at a taiji masters
gathering in Shanghai in 1982. He is 6 from right
in the back row. Other masters in this photo include
Yang Zhenduo, Wang Peisheng, Ma Yueliang,
Feng Zhiqiang, Gu Liuxin, Sun Jianyun and Fu
Zhongwen.
Hong Junsheng with Japanese and Chinese students.

Hong Junsheng with Grandmaster Chen

Fake. Hong is second from left in the back
row.
Grand Master Hong Junsheng with

his disciple Li Enjiu.
Hong Junsheng teaching Japanese students,

assisted by his disciple Chen Zhonghua who is
third from right.

Hong Junsheng with his family after his

eldest son Hong Youren got married.
Hong Youren is third from right at the
back row.
Hong Junsheng with his disciple

Chen Zhonghua in 1991.
Hong Junsheng demonstrated how the

fingers are used in grabbing.
Hong Junsheng with family

Hong Junsheng with Yi Jing (Book of Changes) scholar Liu Ziheng.
Hong Junsheng with Japanese students.

Hong Junsheng in his apartment in 1984.
Hong Junsheng practicing in his backyard.
Young Hong Junsheng


4.
Annotations on Taiji Treatises
王宗岳太极拳论臆解
Preface
In the literature of Taijiquan, one book with its precise theory and con-
cise language has been universally regarded as the “Canon” by all Taijiquan
stylists. It was the “Taijiquan Treatise” by Wang Zongyue of Shanyou2,
written at the time of Emperor Qianlong during the Qing Dynasty.
Its content was derived from the theory of yin and yang, movement and
tranquility. Its explanations are coherent and comprehensive. It dealt with
many of the Taiji relationships such as the learning of theory and acquisi-
tion of skill; the movement of open and close; the external movements of a
straight line and a curve; the parameters of extension and deficiency; shun
energy (the following type of force), bei energy (the resisting type of force),
gang energy (a rigid force) and rou energy (supple energy) during the ex-
change of power (such as in push hands situations). Wang Zongyue even
expounded on the process of progressing from a mastery of the skills to an
understanding of the energies involved.
If those who read his work have the ability to understand his original
intentions and are good at following his rules, they will become more and
more skilled given that they practice persistently. It is not impossible to
reach the level of “sui xin suo yu” (actions mirror the intent of the heart)3.
Although this treatise is not archaic, it cannot be easily understood.
Some terms must be understood through personal experience and prac-
tice. For example, the issues of “double heavy” and “comprehension of en-
ergy“ were not clearly explained and no learning methodology was offered,
though there were some words vaguely regarding these issues such as: “In
2
Shanyou is a place name that can also refer to Wang Zongyue.
3
This refers to the highest level of Taijiquan training. It is a state of
total physical and mental integration. At this level, one’s ability equals
what he thinks. In other words, the master has the ability to project his
thought into action.

order to avoid this fallacy, one must understand yin and yang.” The rela-
tionship of yin and yang is a union of the opposites that states: “Yin does
not depart from yang and yang does not move away from yin. Yin and yang
supplement each other. This is called the comprehension of energy.”
There is the saying, “wu guo bu ji” (无过不及 “Without extension or
deficiency”) and “cha zhi hao li, miu zhi qian li” (差之毫厘, 谬之千里 “a
deviation of one millimeter at the source will cause an error of a thousand
kilometers at the destination”). Both of these sayings refer to the exactness
required for each move, but the parameters for this were not specified.
These ambiguities do not provide readers with a clear direction towards the
key to the actual movements.
Today both the number of different styles of Taiji and the differences
between them continue to increase. Th e methods of understanding and
skill levels of the teachers, as well as the achievements of their students, are
quite varied. Though there have been annotations to the “Treatise” in the
past, there is no clear understanding of what the text is about. For example,
the text “...shows that obviously it is not power that wins” and “what can
speed do?” were originally criticisms of the natural abilities and reminders
to the learners to “learn to use force”, not a negation of the use of “force”,
“speed” and “ability.” The intent was in the scientific use of power to utilize
the “four ounces” of a small power to move the “thousand pounds” of a
greater power. Using power minimally and efficiently will naturally cause
“speed.”
However, some “learned” practitioners of Taiji could not understand
the original meaning, thus they put emphasis on “intent” and “qi,” and as
a result they reject the word “force.” Even worse, they created the absurd
notion of “slow defeating fast” which, no doubt, changed science into su-
perstition. Th is caused today’s learners to use only an awkward force in
their push-hand competitions without having any Taiji abilities. All those
who love Taiji and love to protect the cultural treasure called Taiji must be
worried!
I started Wu Style Taijiquan with Master Liu Musan. He was the first
to show me a hand-copied version of the “Taijiquan Treatise.” Later on I
learned Chen Style Taijiquan from Chen Fake. Through time and practice
I gradually understood that the words “follow the curve and open into the

4. Annotations on Taiji Treatises
straight line” refers to the spiral movements of Taijiquan. Through push

hands experimentation, I gradually understood that “left heavy will cause
the left side to be empty” is about the upper body (hand) and lower body
(leg) coordination (they cannot be solid on the same side). I always realized
how to “lead” so as to understand “Four ounces can move one thousand
pounds.”
I am writing down my understandings of the “Treatise” based on my
personal experiences for the benefit of the readers. Maybe some will think
that I am biased as my basis for understanding is from a Chen Stylist’s
point of view. As a matter of fact, Wang’s treatise was written prior to the
creation of the Yang Style. Therefore I think Wang’s treatise could be the
same as Chen’s treatise. Using Chen as a basis for understanding is like
having a key for a lock. The readers will have to make their own decision
whether my writing is appropriate.
Translators Note:
In order for the reader to better grasp the special nature and meaning
of the following poems, each poem is shown first in the original Chinese
characters, then in an exact word for word translation and finally the poem
is rendered into a more readable poetic translation

Verse One
太极者,无极而生。
动静之机,阴阳之母也。
Taiji, wuji give birth

Movement tranquility’s catalyst
Yin yang’s mother
Taiji, born of wuji

Is the catalyst
For movement and tranquility
And the mother of yin and yang
极 “Ji” means “pinnacle” or “limit.” Adding the character 太 “tai” to

it, makes it like our colloquial saying of “primitive.” In ancient China, the
term “Taiji” had the connotation of “the origin of everything.” Wuji is the
terminus for “nothingness.” Therefore it is natural to say that Taiji occurs
from wuji.
In our vernacular, we say “something comes out of nothing.” Ev-
erything there is comes out of “nothing.” The existence of matter in the
universe is infinite. But we human beings cannot predict what is already
there because of our own physiological and environmental limitations.
Therefore, we must start with the “nothing” state (that is without knowing)
to discover and to invent. This is the “progress” of something. Discovery,
invention, creation and progress are all achieved through scientific knowl-
edge. But this is the external reason. The internal reason is the two oppos-
ing forces or the qi of yin and yang. The qi of yin and yang contradict each
other, but at the same time act upon one another and limit one another.
Therefore we say qi is the “catalyst” of movement and tranquility and the
“mother” of yin and yang.

Verse Two
动之则分,静之则合。
无过不及,随曲就伸
Move, then separate

Tranquility, then combine
Use neither excess nor deficiency
Follow the curve; adapt, extend
During movement it separates

In tranquility it merges
Without extension
Or deficiency
Follow the curve
And adjust to the extension
This verse states that the direction of movement and tranquility is the
opening (to separate) and closing (to merge). The parameters for open and
close must be appropriate: neither excessive nor deficient. More impor-
tantly, it points out that the basic principle of movement and tranquility is
“follow the curve and adjust to the extension.” This perfectly expresses the
movement of the spiral.
Accordingly, “open and close” are movements that occur as a result of
natural experience. “No excess and no deficiency; follow the curve and ad-
just to the extension,” are both scientific methods. When we tie this to the
“shun” (clockwise) and “ni” (counter clockwise) silk reeling of Chen Style
Taijiquan, we come to the conclusion that to “follow the curve and adjust
to the extension” must refer to self-rotation and revolution.
“Opening and closing” is a natural phenomenon that even new-born
babies are capable of doing. Therefore, they are also capable of self-rotation
and revolution. This is the internal reasoning. But to “follow the curve and
to adjust to the extension” must be achieved through learning and practice,
so that we may employ this ability appropriately.
However, this treatise only pointed out to “avoid excess without de-

ficiency”; it did not explain the criteria. The use of the word “deficiency”
actually confuses people.
In his “Illustrated Book of Chen Family Taijiquan,” the sixteenth genera-
tion descendent Chen Xin (whose official name was Pin San) put forward
the idea that “Each hand protects half of the torso with the nose as the
demarcation line.” This is much clearer than what was said concerning this
point in Wang’s treatise. But the trajectory of the hand movement does not
intersect the nose. My view is that the demarcation method is to aim the
center of the right palm towards the heart which is on the left side of the
body.
Mr. Chen Xin also advanced the idea that during movement the self-
rotation is divided into the two directions of shun and ni. According to the
demonstrations of Chen Fake, I added the idea of forward and backward,
left and right, and top and bottom pairs of directions during the self-rota-
tion. Through this I discovered the principle governing the positive (shun)
and negative (ni) rotations and revolution. During experimentation, I also
formulated the principle that “excess is loss while deficiency is rigidity.”
Based on the above, the principle of “no excess, no deficiency” perme-
ates the upper and lower body coordination of the postures, the stances and
the hand techniques. Every action must strictly adhere to the principle of
“no excess, no deficiency.” In addition, if there is excess or deficiency, then
“cha zhi hao li, miu zhi qian li” [or, in English: a deviation of a millimeter
at the source will end with a mistake of a thousand kilometers at the des-
tination].

Verse Three
人刚我柔谓之走,
我顺人背谓之粘.
People hard, I soft, call walk

I follow people against, call stick
When the opponent is hard and I am soft

This is called to flow
When I am with the force
While my opponent is against the force
It is called adhesiveness
These two sentences refer to the principles for push hands or san shou.
When the opponent attacks with a hard strength, I must flow (neutralize)
with softness. On the surface, this is a simple statement. In reality, when
beginners use softness to neutralize hardness, he will easily lose power (be
deficient).
Therefore, we must understand how to use hardness and softness.
What is soft and what is hard? How do the two coordinate and exchange?
Without learning Chen Style Taijiquan, or learning Chen Style Taijiquan
without understanding silk reeling, the hard and soft energies are both,
unavoidably, the straight lines of advance or retreat. Otherwise, the move-
ment is a curved, rotational line without the complement of the self-rota-
tion. Therefore the perception of the learner is that hardness will result in a
head-on collision while softness will result in losing control.
In Chen Style Taijiquan all movements are circular, no matter what the
size is for each of the movements. The half circle formed within a curved
line of 180 degrees is made up of dots (in reality it is the dots that form
the line). When in contact with the opponent, the line feels soft while the
dot feels hard. When the dot runs into the line, it must glide over the line
to become soft. Only when a dot points to another dot does the power of
hardness come out. If both dots are front facing dots, then there is a colli-
sion force. In this case, it doesn’t depend on who has the greater power and

who has the lesser power, but which one can move faster. The one with the
slower movements will be forced out.
In Chen Style Taijiquan, one needs to use his own dot to hit the oppo-
nent’s dot. But one’s own dot is the one that is spun out from the spiral, not
a real dot. This way there is an issue of force without any stiffness.
But how can one be with the flow while the opponent is against the
flow? I believe this has to do with the coordination during the spiral move-
ment of the torso, stance and hand techniques. In general, when self-ro-
tating, shun and ni must be governed by the opponent’s changes. The re-
volving movement must change into triangles according to the opponent’s
movements. Movements of hand with hand, stance with stance and hand
with stance, all must be triangles.

Verse Four
动急则急应, 运缓则缓随。
Move fast, then fast reply

Maneuver slow, then slow follow
Fast movements
Must be met with fast movements
Slow maneuvers
Must be met with slow maneuvers
These two sentences point out that the timing of movements must also
adapt to the opponent’s movements and the requirement of “no excess,
no deficiency” also applies to timing. The principle of contact is: “If the
opponent does not move, I cannot move.” This method is reasonable and
advantageous. The principle of “no excess, no deficiency” however, gives
definition to limitations.
Taijiquan is a high level martial art; its strategy is based mainly on self
defense. It conforms to the principle of: “If I am not violated, I will not
violate.” This is being reasonable. Without movement, the opponent can-
not detect my intentions. Isn’t this advantageous? The words “no excess,
no deficiency” leads one to react if action is initiated, then the target is
accurately attacked. In the meantime, one’s own central equilibrium is not
compromised and safety is guaranteed.
Because the timing of the movements must adapt to the speed of the
opponent’s movements, practice of the form must also vary from slow to
fast. But in Chen Style Taijiquan this means when you practice slowly, the
whole form must be practiced slowly; and when your practice is fast, the
whole form must be practiced fast. It is not one movement fast and slow,
like some people have said, “When making turns, movements should be
slow.” Most importantly, one must not misunderstand the principle as:
“slow movements overcome fast movements.”

Verse Five
虽变化万端,
而理唯一贯。
Though change, ten thousand ends

But only through one theory
Though there are myriad variations

Only one principle pervades
There is only one principle for Taijiquan. According to the ancient way,
it is called “the union of the opposites of yin and yang.” According to the
new approach, it is called “the contradiction within a harmony.” In reality,
it simply means if it is reasonable, there has to be an explanation for it. Its
fundamental principle is the spiral movements of shun and ni in self-rota-
tion and the positive and negative circle in revolution. In contact, only the
eyes are not allowed to move or turn with the body or hand. The rest must
turn left or right; the stance must advance or retreat; and the hand must
self-rotate or revolve. The angles and directions of these movements must
adapt to (by adding to or subtracting from) the movements [the original
word was requirements] of the opponent. In addition, the size and tim-
ing of the addition or subtraction must be precise. Every second must be
fought for. Indeed there are myriads of variations in execution, but the
principle of silk reeling is constantly present.
Therefore I believe, it is important to understand the theories, but even
more important to master and utilize the methods. Talking about theory
alone without knowing the method is totally empty as with Zhao Kuo who
liked to talk about military strategy [but had never fought].

Verse Six
由着熟而渐悟懂劲,
由懂劲而阶及神明。
From familiarity
Then gradually understand energy
From understanding energy
Then step to the bright spirit
Familiarity with the form

Will gradually lead
To understanding the energy
Understanding the energy
Is the necessary step toward elucidation
This verse is referring to the method needed to advance from learning

the form to using it in combat and the level of skill progression.
First of all, we should clarify what zhuo is. Generally, the zhuo of Tai-
jiquan is the eight techniques of the hand and the five directions for the
footwork. It is divided into hand, stance, eye, and torso and yet they are all
interconnected. The eye method uses only advance while looking left and
right, to maintain one’s central equilibrium. The body work has advance
and retreat while turning left and right (on a left turn, the left retreats and
the right advances; on a right turn, the right retreats while the left advanc-
es; and the body position shifts with the advance and retreat of the body).
Hand and stance advance and retreat also contain left and right changes
and are also governed by the principle of central equilibrium. Without cen-
tral equilibrium, the advance and retreat will have no anchoring point.
“Peng” has two meanings. One refers to internal energy, which is the
silk reeling energy of Chen Style Taijiquan. This energy permeates the en-
tire body and is utilized for all techniques. Without peng energy, zhuo is
form without substance or function. Another meaning of peng is the zhuo
method. Its function is the “enticing into a neutral position” during con-
tact.

Therefore in Chen Style Taijiquan, in every movement including each

connection of movement, peng is always present. There are forward peng,
side peng, horizontal peng, downward peng, left peng, right peng, advancing
peng, and retreating peng. In the first and second routines of the Chen Style
Taijiquan forms, there are roughly dozens of peng energies.
I believe that peng in Taiji is like the dot (“dian点”) in Chinese callig-
raphy. A Chinese character is made up of horizontal lines (heng), vertical
lines (shu), forward slash type strokes (pie), backward slash type strokes
(na), corners (zhe), and hooks (gou). But all these start from a dot on the
paper, and then the changing directions of this dot results in movement to
form the character. From one dot to several dots, to a dot on the top, on
the side and at the bottom, they all have directional differences in the way
they match up to make the whole character.
In the character for “main” (主), the dot must be in the center. Its
position relative to the horizontal line of the character “king” (王) must
be appropriate. In the character for “jade” (玉), the dot must be at the
bottom-right on the horizontal line of the character for king. But in the
character for “dog” (犬), the dot is on the top-right corner of the character.
In the case for the word “extreme” (太), the dot must be at the left-bottom
corner of the word “big” (大). In addition, the timing for the writing of the
dot stroke is also different in each case.
In the character for “sheep” (羊), the two dots are on the top of the
character. The two dots can also be in the middle such as in the cases of
“fire” (火)and “increase” (曾). It can also be at the bottom of the word as in
the case of “only” (只). In addition, they can also be on the left hand side
such as in the characters for “cold” (冷)and “ice” (冰).
There can be three dots on the side as in “river” (江)and “sea”(海).
Four dots can be at the bottom such as “a point” (点) and “fish” (鱼) [This
character shows the simplified writing method. The non-simplified charac-
ter has the four dots at the bottom instead of the line]. Not only are there
variations in the coordination, there are also changes in the directions of
the stroke just like in the shun and ni of silk reeling. In the three dots (three
drops of water) the first two dots are written in shun strokes while the last
dot is in a ni stroke. In the case of the four dots at the bottom of a word, the
first dot is in ni, but the rest are all in shun. In calligraphy this is the case.

In silk reeling however, one must vary between shun and ni in accordance
with the direction and power of the oncoming force.
In the book “Chen Style Taijiquan” by Shen Jiazhen, the author de-
scribed shun as peng. With this description he only got half of the correct
idea. The other half is that ni can also be peng. He also said that ni is roll-
back energy. This is not realistic. It also contravenes the principles of Chen
Style Taijiquan. Chen Xin said, “Follow the rules, but don’t be controlled
by the rules.” By this he is saying that the rules of shun and ni must be fol-
lowed to the letter, but the angles of turn can be modified accordingly. In
my teaching I tell students, “In learning the form, one must be dead on.
That is to say, precise and without one millimeter of deviation. In applying
the form, one must be ‘alive’. That is to say, add or subtract accordingly.”
Cai, lu and lie are all zhuofa (methods of application that are differ-
ent from technique) or methods of enticing the opponent into emptiness
by going with the direction of the oncoming force. But the circle has size
variations and the force has differences in regards to separation and combi-
nation. In cai, the circle is high and big; there is no combined force, only
the separated force. In lie, the circle is small and there is more separation
of force. In lu, the circle is medium sized; and the force is combined at the
beginning and then is separated. The combination and separation of force
is half and half. Ji, zhou and kao are zhuofa that use the shoulder, elbow
and hand in sequential movements to neutralize and attack the opponent.
An is the zhuofa that counters the attack of ji, zhou and kao. These zhuofa
permeate each and every one of the moves in the form.
This article raised the question of zhuoshou (the ability to apply and
create perfection). I believe that at the beginning, one must first under-
stand the application of each form and each movement. Why do you have
to move this way; what is the usage of the whole body coordinating in this
way? On the basis of this understanding, one can then practice to perfect
the moves. Only through this method, will the learner not waste their
time.
After zhuoshou why did the author say “gradually it will lead to un-
derstanding the energy.” I believe that if one wants to understand the so
called “energy”, one must first of all understand what energy is and how
to use it. Zhuo is physical while energy is internal. Energy gradually comes

from correct imitation and careful practice. The word “understand” here
should refer to the utilization of energy. The method is to gradually un-
derstand through form repetition and scientific experimentation in push
hands. This is to say to understand the combination of timing, direction
and their changes.
What is shenming (elucidation)? This word does not refer to a religious
god. It refers to the unpredictable changes and the ability to surprise. The
key word here is “elucidate.” It is inseparable from “zhuoshou.” The ability
to use a technique indicates that one has graduated from understanding to
perfection. Likewise, the energy will then change from exposed to hidden.
The advancement of one’s ability is one step at a time. Therefore the text
contains words like “gradual” and “stepping into.” Mr. Chen Xin also has
the poetic verse stating “The element of surprise is in the turning of the
joints.” Th e “surprise” that he referred to is the same as the “shen” used
here. But when he used the phrase “turning of the joint” he unveiled the
mystery of the “shen” in Chen Style Taijiquan. Why does the “turning of
the joint” give away the secret of “surprise”? This answer resides in the fact
that when two parties are fighting, the key element is the precision of the
angle and the timing. This “turn” can cause the seeming loser to win. When
this is applied correctly, even the practitioner himself will realize that the
art is “even I don’t know how mysterious this mysterious art is.” Doesn’t
this make people applaud? How is this feat achieved? We will follow this
up next.

Verse Seven
然非用力之久, 不能豁然贯通焉
However not use force’s long

Not can cut through
However, not use force’s long
Not able cut through open
However one cannot

Completely understand
Unless he has put in
His due diligence
The “force” that is referred to here is not one’s usual clumsy force. It re-
fers to studying while utilizing your heart and practicing persistently. This
is what Master Chen Fake referred to as “Learn it correctly according to the
rules; practice until perfect; understand it clearly; get to the details; and ex-
periment with each one of the moves.” “Cut through” is the development
of understanding. The understanding of a beginner is limited to each move
and each form. “Through” refers to overall understanding; understanding
from the outside to the inside; from one point to many points; and under-
standing one point to help clarify different points.
The words “understanding the energy” were first used by Wang
Zongyue in his treatise. Taiji practitioners stress the importance of under-
standing energy. But in some books and periodicals, authors “swallow the
date without spitting out the pit4.” They say that in order to understand
energy, one should first listen to energy; in order to listen to it, one should
first ask for it. How are they going to hear energy? How are they going to
deal with it if they can hear it or if their asking is answered? They can not be
specific about these questions. Some also propose that learning Taiji must
be accompanied by the learning of push hands. Th is is reasonable. This
is because every movement in Taijiquan is like a dot or stroke in Chinese
4
囫囵吞枣:In whole, swallow the date. Th is is a Chinese idiom that
refers to the use of something without understanding it first.

calligraphy. Every form5 is like a sentence in an article. One routine6 is like

the whole article. In learning, one must first of all, recognize the shape of
the characters, the pronunciation of the characters, and the meaning of the
characters. Then he can use these characters to make sentences. Eventually
he will be able to write an entire article. Push hands is like making a sen-
tence. Free sparring is like composing articles. If one does not understand
the meaning of the words, how can he write good articles? Du Fu7 said,
“When you break ten thousand books, your writing is akin to being guided
by the gods.” But, “break” does not mean any damage to the books. It
refers to the ability to read between the lines, as referred to in this article.
Therefore I believe push hands is a stage of learning used to test the cor-
rectness of movements after learning the routines. The secrets (subtleties)
should be learned through learning the moves and then having the teacher
explain and test the applications on you. This method should give one a
rough understanding of the subtleties.
Someone claimed that without push hands you will never get the se-
crets of Taijiquan. I do not understanding this claim. Others claim that the
learning of push hands must be accompanied by the practice of iron staff
for power; wrestling and boxing for techniques, and so on. These claims
are too bizarre for me to understand8. Does this mean that there is noth-
ing to be learned from Taijiquan in terms of practical fighting techniques?
Must there be help outside of Taijiquan? I will leave this question to other
learned scholars.
5
式子。A short sequence of a movement that has a complete applica-
tion, such as all the movements in “White Crane Spreads Its Wings.”
6
拳套,also called 套路. In Chen Style Taijiquan, there are two bare
hand routines, Yilu and Cannon Fist.
7
杜甫。 One of the three sages of Chinese poetry. He was a poet during
the Tang Dynasty. The three are Li Bai, Du Fu and Bai Juyi.
8
There was a claim that Hong kept a 20 pound iron broom in his back-
yard. He practiced with it late at night when everyone was gone. This
has been refuted by Hong, as well as members of his family and all of
his senior disciples.

Verse Eight
虚领顶劲,气沉丹田,
不偏不倚,忽隐忽现。
Empty collar push-up energy,

Qi sink dantian
Not-to-the-side not leaning, suddenly disappear
Suddenly appear
Above the neck suspend the head

Sink the qi to the dantian
Balance perfectly
Your energy becomes elusive
This verse talks about the principles governing the upper, bottom and
middle sections of the body.
Suspended energy is a major part of the upper section of the body.
The upper section is considered to be located from the base of the neck
and continuing up to the top of the head. Suspended energy is mainly
based on the baihui point located at the top of the head. Because it is the
upper section, the energy must be suspended upwards. Mr. Chen Xin said
that this would be like hanging a person up with a rope attached to their
baihui point. His words answered my questions regarding the phrase, “the
whole body is light with suspended head” from the “Song of the Principle of
the Thirteen Postures9”(十三式歌). This demonstrates that only when the
energy is suspended upward will the body be light. As to the “suspension”,
we are not talking about an actual rope here. It is just an image to indicate
the feeling for the energy.
Number one of the “Ten Tenets of Taijiquan10” (太极十要) refers to
“empty and agile with suspended energy” (虚灵顶劲. I believe this is a
9
It was another classic writing of Wang Zongyue.
10
This is another classic by Chen Changxing, the teacher of the Yang
Style creator, Yang Luchan.

case of misspelling: the word collar (领) was mistakenly spelled as agility
(灵). From the point of baihui to the point of changqiang in the weilu there
must be a line. In terms of leverage, this line is the fulcrum. The fulcrum
must be upright and straight. It cannot sway. Therefore we have sayings in
the “Taijiquan Treatise” such as, “when standing it is like a level”; and “The
waist is like an axle on a cart’s wheel.”
Sink the qi down to the dantian talks about the rules for the lower sec-
tion of the body. The idea for the dantian was originally from Daoist ter-
minology. In the meridian theory it is called “qihai.” We can also say that it
is the center of gravity for the body. According to the theory of dynamics,
lowering the center of gravity will increase stability.
But the method of sinking the qi down to the dantian is another story.
It is not pushing your breath down to push out the lower abdomen. The
sinking of the qi to the dantian in Chen Style Taijiquan has a lot to do
with the actions of the coccyx. Chen Style Taijiquan asserts that the coccyx
at the end of the tailbone should curl up backwards. Th is is completely
opposite to commonly held views in society that the coccyx tucks in. The
structural posture of the coccyx curling slightly up and backwards encour-
ages the lower abdomen to slightly tilt inwards. Thus the qi in the chest and
abdomen can naturally go down to the lower abdomen. In the meantime,
this posture also loosens the sinews on the inside of the thigh. In this way
the dang11 can be rounded. This will also lead to increased ability for the
body to be able to turn sideways. This not only increases stability for the
center of gravity, it also increases the agility of the stances.
The next two lines (“balanced perfectly, your energy becomes elusive”)
talk about the rules for the central section which is the waist. Th e first
sentence calls for uprightness. The following sentence points out that the
waist turns sideways back and forth. When the waist turns right, the right
side is hidden while the left side is exposed; when it turns left, the left side
is hidden while the right is exposed.
11
The dang is the area from one knee to the other, including the thighs
and the lower back. In Chen Style Taijiquan, this area should form an
arch.

The above lines mention the rules for the three sections of the body.
When is the sequence as follows: top, dantian and then waist? I believe this
is the perfect sequence for learning, because the top and bottom must first
of all become one line. Only then can the waist naturally be upright and
not lean sideways.
In order to instruct students how to suspend the head, some teachers
tell their students to put something light on their head. In reality, pushing
something up and pulling up are totally different energies and different
actions. Pulling is from top to bottom. Push is from the bottom going up.
The word “suspend” is a much better choice than the original word “pull.”

Verse Nine
左重则左虚,右沉则右杳。
Left heavy then left empty

Right sink then right lost
Heaviness on the left

Will cause it to be empty
When sinking into the right
You will not recover control
This verse explains the coordination that occurs between the hands
and feet. It is difficult to understand from just reading the words. Earlier in
my life I saw a hand-copied version that said, “When the left is heavy the
right is empty; when the right is heavy, the left will be empty.” At the time
I thought the hand-copied version made more sense. Later I realized that
these comments are too ordinary to be part of the treatise. Through Chen
Style Taijiquan push hands, I realized that the verses are meant to indicate
the coordination of hands and feet. This is the key to avoiding the syn-
drome of “double heavy.” It will be much easier for people to understand
it as it was originally written, “When the left hand is strong, the right foot
must be empty; when the right hand is heavy, the right foot is light.”
There are others who interpret the above lines as rules for push hands.
They believe, “When the opponent is hard, I must be soft.” This also ap-
pears to make sense. However, whether the opponent will attack my left
hand with his left or attack my right with his right hand is highly uncer-
tain.

Verse Ten
仰之则弥高,
俯之则弥深,
进之则愈长,
退之则愈促
Fall-back then too high

Fall-forward then too deep
Enter then too long
Retreat then too short
When he advances towards me

I retreat further than his advance
When he retreats from me
I advance greater than his retreat
These last four lines and the two prior ones are all about how to change
directions. The first two are about the coordination of the left and right di-
rections. The up and down are about height. Advance and retreat are about
the rules for such directions.
We can appreciate that the word 之 zhi represents both the opponent
and the self. If it is the opponent, then when the opponent uses cai to pull
me up, I should move higher than his intended pull so that I don’t lose my
central equilibrium. If the opponent pushes me downwards, I will move
down lower than his intended push. This reference to higher and lower is
not a linear height. It must be executed with spiral movements that contain
revolution, rotation and the coordination of body parts and stances. When
the opponent uses cai on my right hand, my right hand must move in a
shun (positive) reeling to follow this move upwards. In the meantime, the
tip of the elbow must turn inward towards me. The tip of the finger is not
higher than my eyes and is facing his center. The right foot steps into his
dang (crotch and leg arch) area. My own dang energy must be sunk. From
the surface, you cannot say that the hand is high. The actions of the fore-
arm withdrawing, the foot stepping in and the energy sinking down have a
combined effect of making the opponent feel I am always higher than him,

no matter how hard he tries to lead me out. These actions can be done with
reference to the coordinated body movements in the move of “Wild Horse
Parts Its Mane” during the stepping of the right foot.
In the case of the opponent stepping in to push my right hand down-
wards, I should use the move of “Cannon at the Bottom of the Den” 窝底
炮. I must first retreat with the left foot and then follow that retreat with
the right foot which is placed about one foot from the left foot. Then the
dang energy must be well sunk. The right arm moves in a negative circle
and its elbow sticks to the ribs on the right side. The hand is in the area of
the dang. When you increase your turning from this position, the oppo-
nent will feel that the more he pushes down, the deeper he goes.
When the opponent uses lu on me, I will turn sideways (lu on the
right, then turn left; lu on the left, then turn right). Step in with the right
or left foot, loosen the shoulder and sink the elbow. First the hand goes in
to press using a negative circle. The upper arm above the elbow moves in a
positive circle. The wrist turns towards his left or right rib area. He will feel
that the more he uses lu, the longer my arm.
If the opponent pushes on my right elbow joint, then I will react ac-
cording to the direction of the oncoming force. If the force is slightly on
the upper part, I will use shun reeling in a negative circle to withdraw the
tip of my elbow. If the force is slightly lower, I will also use shun reeling but
in a positive circle to move my elbow towards my ribs. In both cases, the
hand must point towards the opponent. The foot can be either advancing
or retreating. For example, in the forms of “Cross the Hands” and “Block
Touching the Coat” the torso, stance and hand techniques are all done in
this manner. The opponent feels unable to advance.
However, if the opponent uses the above technique to respond to my
application of lu, I then use the second move of “Buddha’s Warrior At-
tendant Pounds the Mortar” (of the first routine) to counter. The force is
on the left hand with sinking and outer grinding12 energy. I can also use
12
下塌外碾: ”Sink down and grind out” is one of the major concepts of
Chen Style Taijiquan according to the 16th generation master Chen
Xin and 18th generation master Hong Junsheng. These are not simple
techniques. They are fundamental internal energies.

the second move of “White Crane Spreads Its Wings” to use an upward
cai move with my right hand while using the left hand to push onto the
right side of his lower abdomen. The former uses the left foot to advance
with double cai; the latter retreats with the right foot while using cai with
the right hand and an for the left hand. Both methods will render the op-
ponent feeling that I am higher than he can reach. He will be forced to
retreat.
When I apply the technique of an (push) on my opponent and he
uses “Cannon at the Bottom of the Den” in the same way that is described
above to counter my push, my counter move is to increase the left turn and
my sinking energy while the right hand uses shun reeling to turn into his
dang.
In dealing with lu, lie and advance, although my body and hands phys-
ically retreat, as long as the front hand sinks down and grinds out, he will
never be as long as I am.
When the front hand using cai and ji follows the turning of the oppo-
nent’s torso and hand push, sink the elbow so that shun or ni reeling occurs,
then the directions and the height of the hands can change. As a result, the
opponent will not be able to retreat.
In general, a satisfactory effect can be achieved if the body, stance and
hand techniques are appropriately coordinated13 with the eye direction re-
maining unchanged.
13
The original text is: the body, stance and hands add and subtract ap-
propriately.

Verse Eleven
一羽不能加,蝇虫不能落。
One feather not can add

Fly worm not can land
One feather added would be excessive

Even a fly cannot land
The first word group is about sensitivity. The second section is about
the quickness of the rotation.

Verse Twelve
人不知我,我独知人。
People not know me.

I alone know people.
He sees me as a mystery
But is completely revealed to me
These two sentences talk about strategy and tactics. When we mention
the words “to know”, there is a lot to understand about the word “know.”
The method of “to know” is generally derived by understanding the
opponent’s physical position.
Seeing his standing position, I will know whether he is standing to
my front, left or right. Then from this observation, I will know which of
his feet are in front. Next, I will know which direction he is likely to turn.
Lastly, I need to know which part of my body he is looking at.
If we could learn from our own experiences in push hands or “san
shou15”, then we can discern the intensions of the opponent from observ-
ing his physical appearance. This will give us the ability to act accordingly.
However, we must follow the principle of “My actions will not precede his
actions.” We must “use tranquility to wait on movement.”
What is not easy to know are the internal energy changes. This knowl-
edge only comes after you understand the physical experience. There is an
idiom in the martial art field that says, “As soon as the expert reaches out
his hand, he knows whether there is or there isn’t.”
This is to say that by extending your hand to touch your opponent
you will know whether your opponent has real gongfu and the level of his
gongfu. Roughly put, a well-built large person will come with a strong force
and he will likely try to use his force to seek a quick win. This use of force
15
San shou: loose hand is a form of fighting with fewer restrictions than
push hands. It is closer to real fighting.

is inevitably straight and hard. All I need to do is to turn slightly with my

body and hand; he will fall into emptiness and get thrown out. If the op-
ponent comes with a softer force and he is good at changing and turning,
then I should be on the alert and act with caution.
How can I make myself difficult to assess by my opponent? First of all,
I must know myself before knowing my opponent. To know myself is to
know the contacting methods and the functions and variations of the rou-
tines I have learned. I also must be good at knowing the timing and angles
of the changes. I must appropriately and precisely adapt in a timely man-
ner to the changes of the opponent. When you are capable of these, even
an opponent who knows the rules of Chen Style Taijiquan cannot predict
your changes. Further, the wonder and mystery of Chen Style Taijiquan
is not only the circular motions, but also the S-curve and counter S-curve
at the point of the turning of the joints. Their horizontal, vertical, slanted
and upright positions are changeable all over the body. Not only can the
opponent not predict my moves, I cannot predict them either. Mr. Chen
Xin puts it this way: “I don’t even know the depth of the mystery.” This is
indeed the reality of the art.

Verse Thirteen
英雄所向无敌,盖皆由此及也。
Hero faces no enemy,

Because all from here come.
The hero is without opponent

Because of this
These two lines summarize all the poems. Because there are no enemies,
he is called a hero. The reason that he has no opponent lies in the fact that
he follows all the rules and practices persistently. He therefore went from
familiarity to understanding the energy and then steps further up to the
level of elucidation. The rules of the text are referred to by using the word
“this” in the above lines. In the beginning chapter of his “Illustrated Book
of Chen Family Taijiquan” Mr. Chen Xin stipulated these rules to students.
He said, “Learning must start from understanding the theory.” I believe the
theory points to both the Taiji form and the way of living. He continued
to say that, “Once Taiji is mastered, one must not lose control physically
and verbally.” If you lose control over your physical body, you will cause
trouble. Nobody likes a person who cannot control what he says either. He
further explains, “Speak agreeably so people will treat you fairly no matter
whether you win or lose.” In general, modesty is a basic principle for hu-
man life. In martial arts, it is a martial virtue.

Verse Fourteen
斯技旁门甚多,虽势有区别,
概不外乎壮欺弱,慢让快耳。
This art side door quite many

Though posture has difference
Generally not outside of
Strong bully weak
Slow let fast
In this art
Are many off-shoot variations
Although postures differ
They are all roughly based
On the concept
Of the strong bullying the weak
And the slow giving way to the fast
This verse and the next two verses introduce the difference between
Taijiquan and other martial arts.
“This art” refers in general to martial art. “Side door” refer to the vari-
ous routines. Although the coordination of postures is different, in most
cases the strong overcome the weak. In this case, strong is equated with fast
people or moves that will beat slow ones.
Some feel that the use of the words “side door” shows conceitedness
and that this usage was a slight referring to other forms. I believe that the
author was talking in general terms and no ill intent was meant.

Verse Fifteen
有力打无力,手慢让手快,
是皆先天自然之能,非关学力而有所为也。
Has force hit without force

Hand slow let hand fast
Is all early heaven nature’s ability
Not related (to) study force then has ability
When the strong beats the weak

And the slow gives in to the fast
This indicates the power
Of one’s natural ability
Not their acquired ability
This verse gives us the weighing scale of natural ability versus learned
behavior. He enlightens people to put the focus on learning and not de-
pend only on the natural power with which one is born. “Uncarved jade
is not jewelry.” Advancement is the combination of internal and external
factors.

Verse Sixteen
察四两拨千斤之句,显非力胜,
观耄耋能御众之形,快何能为。
Observe four ounces move one thousand jin

Obviously not force win
Watch eighty and ninety year old
Defend crowds
Fast what can do.
When you see four ounces

Overcome one thousand pounds
You realize obviously
That it is not the power that wins
When you see old masters defend against
The attack of a young crowd
You know that it is not speed
That reigns
This verse uses a poem quote and eye-witness facts to demonstrate the
effectiveness of learning.
“Four ounces overcomes one thousand pounds” is the fourth verse in
“Ode to Hand Contact” by an unknown author. Th is quote was used to
demonstrate that it is not untrained force that matters when four ounces
can overcome one thousand pounds. When you look at the way eighty or
ninety year old Masters defend themselves against a crowd of attackers, you
realize that the quicker movements of the young people cannot do harm to
the older masters.
Although “obviously it is not force that wins” and “it is not speed that
reigns”, I believe that the author did not negate the fact of power and
speed. The author tried to enforce the concept of “learn to power up.” If
power and speed that one is naturally born with can be trained, then one
will gain more efficiency. I endorse the explanation of force in “Nine, Nine,
Eighty-One” [Nine times nine equals eighty-one]. It said that the words

“four ounces” and “one thousand pounds” were used to indicate that by
following the rules of Taijiquan, one can use a small force to overcome a
large force. It did not precisely mean using four ounces of force. In reality
to accomplish this one still needs a thousand pounds of reserve force.
However, in some books and magazines by learned people, force is
often described as a useless waste product. These people propose to “use
intent not force.” Th ey describe intent as a mystery. For example: when
his force slightly touches my skin, my intent already went into his bones.
Others added the word “qi.” For example: when his force slightly touches
my skin, my qi already went between his skin and connective tissue. Since
intent and qi are so important, why did Wang Zongyue only mention
learning, practicing, applying the form, timing and angles? And why did
he only talk about how to understand the energy?
Some books say that Wu Ruxiang could lift three hundred pounds and
Hao Weizhen could lift several hundred pounds. I have seen with my own
eyes Chen Fake lifting the two hundred some pounds of Li Jianhua over
his head. From these examples, we can see that it is not a bad thing to have
strength or force. It depends on whether you are using a scientific method
to apply your strength or force.
There are also those who change the word “force” to jin. They say that
force comes out of bones and is therefore straight and hard. Jin is born of
the tendons and is therefore soft and pliable. But when we watch Taiji-
quan push hands competitions, many competitors use force to push and
pull. They lack techniques. Maybe it is because their learning was void of
dynamics.

Verse Seventeen
立如平准,活似车轮,
偏沉则随,双重则滞
Stand like a balance

Alive as car wheel
Side sink then follow
Double heavy then sluggish
Stand balanced and upright

Rotate easily like a wheel
One-sided actions must be corrected
Double heavy will make you stagnant
These four lines reiterate the Taijiquan rules for movement, tranquility
and the method for action.
“Balance” is a type of scale that street merchants use to weigh things.
An old style scale has a column in the center. On top of it there is a “bal-
anced beam” that is centered on the column. Thin cords are tied from each
end of this beam to plates that hang beneath. When using it, one plate is
used for the object to be weighed; the other for scale weights. The weights
have engravings on them indicating their weight. The reference to the scale
here is to show that in Taijiquan the trunk must be upright, equal to the
pivoting point on a lever. The two plates are equivalent to the two human
hands. The hand that touches the opponent is like the plate that carries
the object. This is the weight bearing hand. The other hand is like the scale
weight. It acts to keep the balance. It is the action point.
Chen Xin said, “Quan, a scale.” It can be used to measure the weight
of the oncoming force. This and the theory of Wang Zongyue are both in
conformity to physical dynamics. However when we weigh an object, we
require that the weight and counter weight must balance. In Taijiquan on
one hand, we keep the balance on our body but on the other, we seek to
destroy the balance of the opponent. If the oncoming force is strong, then
we take away the counter weight so that the force will return to itself. In ad-

dition, Chen Style Taijiquan has two counter weights; one is the rear knee
that sinks down all the time and that helps to keep the body stable. The
other one is the hand. The hand is not limited to one function. It moves
in rotation and revolution in relation to the opponent’s actions. The hand
moves at all times and is very ingenious and quick. It is also extremely dif-
ficult to master the ability to control these necessary minute variations.
The next line used the phrase “move like a wheel” to depict the manner
and function of Taijiquan hand and foot movements. A wheel must have an
axle. When a wheel turns the axle does not wobble. This is the tranquility
in movement. This sentence mirrors the statement about the scale, above.
The scale has two plates. When weighing an object, you must go from tran-
quility to movement. This is the idea of movement in tranquility.
When one side is lost, it must be followed. This is just like the coordi-
nation of the scale plate and the scale weight. Another example using the
wheel metaphor is when the brake is applied, the wheel will not move.
This is double heavy. The idea of “double heavy” was first raised by Wang
Zongyue. Many Taijiquan researchers have their own viewpoints on this
issue. Later, I will state my further point of view concerning it.

Verse Eighteen
每见数年纯功不能运化者,率皆自为人制,
双重之病未悟耳。
Each time see many years pure gongfu

Not able to neutralize
All self control by others
Double heavy’s ill not understood
Quite often you see people

With many years of training
Without any ability
The fundamental cause
Is the lack of understanding
The quandary of double heavy
This verse reiterates that the 滞 blockages caused by being double heavy
are rooted in the lack of movement. If one wants to understand what the
movements are about, he must first know clearly what double heavy is.

Verse Nineteen
欲避此病须知阴阳。
Want avoid this ill

Must know yin yang
If one wants to avoid

The pitfalls of double heavy
He must first recognize
Yin and yang
Yin and yang is the main code or symbol for ancient Chinese philoso-
phy. It can represent the two opposite sides of a conflict. Wang Zongyue
was very well versed in the theory, coordination and exchanges of yin and
yang. His writing talked about the excess of yin and yang to the deficiency
of wuji, as well as Taiji, movement, tranquility, separation and unification.
He also talked about using hard and soft in making contact; the shun (flow
with) and bei (go against) in moving and sticking; the slow and fast regard-
ing speed. In the end, he summarized the regularities into the principle
of the myriad variations governed by one underlying principle. He had a
thorough understanding of the theory of yin and yang: i.e., the principle
of contradictory conformity. Therefore he understood the mystery of Tai-
jiquan. He bestowed his understanding to his successors and they in turn
regarded his writing as a classic, which is completely fitting.

Verse Twenty
粘既是走,走既是粘,
阴不离阳,阳不离阴。
阴阳相济,方为懂劲。
Stickiness then is walk

Walk then is stickiness
Yin not leave yang
Yang not leave yin
Yin yang aids each other
Then is understanding of energy
Adhesion is in movement
Movement is adhesion
Yin does not depart from yang
Yang does not separate from yin
Yin and yang benefit mutually
This is called
The comprehension of energy
This verse further elaborates the conformity contradiction concerning

adhesion and flow that was explained in Verse Three earlier (“When the
opponent is hard and I am soft, this is called to flow. When I am with the
force and my opponent is against the force, it is called adhesiveness.”) But
how is it that adhesion can be combined with flow? Th is is because the
unity of adhesion and flow is characteristic of Taiji in that “yin does not de-
part from yang while yang does not depart from yin” and “yin and yang aid
one another.” Only when this is understood can one understand that the
theory of yin and yang is the same as the theory of hardness and softness.
In terms of theory, this verse is quite clear. But in executing movements
in the Taijiquan form, how can one physically carry out this theory? I be-
lieve that only in the two movements of Chen Style Taijiquan (the self rota-
tion of shun and ni and in the revolution of the positive and negative circle)
can one experience the yin and yang interactions which aid one another, as

well as the hardness and softness which compliment one another. In Taiji-
quan practice, these theories of contradiction are represented through the
saying, “To withdraw is to issue.”
First of all, we must know that all movements in Chen Style Taijiquan
are spirals. No matter if it is the torso, limbs, or even fingers, all movement
must be spirals. The curvature of the revolution is created to coordinate
with the rotation. Revolution is not only curved, it is also shaped like an
“S” and its mirror image, “ ” It is shaped like a propeller. The oncoming
force must be met with the self-rotation and revolution along the same
direction as the force. This is the “flow” in “when the opponent is hard, I
flow to neutralize it.” Flow neutralizes the oncoming force; it does not flow
away. Therefore, soft is not weak. It is rotation.
“Flash, spread, hop and shift” are methods that Chen Style Taijiquan
considers taboo. However, Chen Style Taijiquan does have these four tech-
niques. They are adapted using the spirals to “adhere, connect, link and fol-
low.” Let us use a screw as an example. Putting a screw into wood requires
a forward movement. Taking a screw out of the wood requires a backward
movement. Because of the spiral on the screw, one cannot push it in or pull
it out. It is as though it sticks to the wood. This is what is referred to in the
statement, “Adhesion is flow.”
Now let’s use the screw metaphor to reflect on yin and yang. The tip
of the screw is yang while the cap of the screw is yin. The in and out of the
screw is caused by turning the screw’s head with a screw driver. On the
shaft of the screw there is also yin and yang. The raised spiral lines on the
screw are yang. The recessed spiral lines on the screw are yin. The spirals will
not have yin and yang if they don’t have any protrusion or indentation. If
you observe the way the screw moves you will find that the left and right,
top and bottom and advance and retreat are all the same movement. No
one action is isolated. Mr. Chen Xin once used the screw as an analogy for
the advance and retreat of the body in Chen Style Taijiquan. This, how-
ever, is only the simple movement of an object. Taijiquan is a whole body
movement. The torso is a vertical screw while the two legs are screws that
angle down at a slant. The two arms are flexible screws that can move up
and down, sideways, straight or slanted. There are no restrictions for the
arm directions. Because of this, emptiness or solidity; hardness or softness;

open or close are all difficult to predict. Although the whole body is like
a mechanical clock (each part can rotate independently), the torso is still
the main section. Because of this, the “Treatise” said, “The control is in the
waist.” The rotations of the waist can activate the hands and feet, but the
hands and feet must also coordinate with the movement of the waist. This
treatise raised the important issue of “double heavy” that demands research
and attention.
Various Taijiquan books and periodicals also put a strong emphasis on
this subject but are not consistent. Some say that the center of gravity for
a Horse Stance is in the middle, therefore it is double heavy. Some say that
double heavy is when two sides clash in push hands. Some say that when
doing Taiji, the center of gravity should be totally on one leg. These peo-
ple went to the extent of promoting a new idea called “single heavy.” The
most strange and laughable example is an anonymous author who in his
“Explanations of Taijiquan, Light, Heavy, Sink and Float” said that double
heavy is an illness while “double sinking” is kungfu. He coined the phrases
“double light”, “double floating”, “half sinking”, and “half floating.” These
people have no clue that Wang Zongyue’s “double heavy” concept is about
the coordination of the upper and lower bodies. The important factor is
in the word double, not the literal meaning of heavy or sinking. How can
the change of a word make this flaw into gongfu? Are the meanings of
heavy and sinking the same? I believe this is the self proclaimed wisdom of
the “learned man” who does not understand. The attitude of playing with
words can only misguide newcomers. Th ere are also those who treasure
the past and belittle the present. They regard everything from the past as
treasures. An example of this is the quote from this article [“Explanations of
Taijiquan...”] as a reference in “Chen Style Taijiquan” by Shen Jiazhen.
I believe that in learning from ancient writings, we must take its es-
sence and do away with its dregs. We must selectively accept and reject.
In dealing with contemporary authors, we must regard their writing with
respect, but only accept what is useful. Useless things must be amended.
Only in this way can we adopt a scientific attitude.
My understanding of “double heavy” and “comprehension of energy”
went through a tough and treacherous path. I am including it here as a
reference for future learners and as research material.

When I first started learning the Wu Style Taijiquan from Mr. Liu Mu-
san, he showed me hand-copied versions of various Taijiquan writings. In
regard to the issue of “double heavy”, Mr. Liu adopted the common view of
a Horse Stance being double heavy. I believed this theory at the beginning
but eventually came to doubt it. If it is true that the balanced position of
a Horse Stance puts the center of gravity in the middle and causes double
heaviness, then the solution would be too simple: make one foot light!
Why then does the “Single Whip” of the Wu Style still keep the Horse
Stance? After all a Horse Stance is more stable than any stance that uses one
solid foot and one empty foot. Why is it considered an illness then? Wang
Zongyue said, “Quite often you see people with many years of training
without any ability. The root cause is the lack of understanding of double
heavy.” Many years of training will not automatically make a person un-
derstand the useable properties of double heavy. One can gather from this
that double heavy is not a simple matter that can be resolved by making
something light and the other heavy.
After many years of practicing Chen Style Taijiquan, and through the
explanations of my teacher and with experimentation, I realized that “dou-
ble heavy” was about the coordination of the upper and lower body. The
upper and lower portions of the body cannot be solid at the same time. In-
variably, in the training and application of Chen Style Taijiquan, the front
hand is solid while the front foot is empty or vice versa. For example, in the
first “Buddha’s Warrior Attendant Pounds Mortar” there is a move called
“left foot stepping cai.” In that application, the left elbow sinks down and
grinds out. That is the solid part. The left foot is in front. It steps out and
is empty. In the second “Buddha’s Warrior Attendant Pounds Mortar”, the
left hand uses front peng energy and is solid while the left foot has its toes
turned sideways and is empty. When the right hand pushes forward, the
right foot lifts to step in. At this time, it is empty. Again, the hand is solid
while the foot is empty. But from the onlooker’s point of view, the weight
distribution of the hand (solid or empty) cannot be seen. Once you touch
you will know that the opponent’s front hand is under my left ribs while
his rear hand is on my left wrist. If I open the right foot, I would advance
the left foot; if I open the left foot, I would advance the right foot. When
the foot and hand on the same side are both solid, your other foot cannot

advance. You cannot even open the foot at all. This proves “If the left is
heavy, then it is empty.” It is a smart method for avoiding double heavy.
Use the same method when the right foot steps in and the right elbow sinks
down during the move “Block Touching the Coat.”
In coordinating the foot and hand, double heaviness must be avoided
as well as in the coordination of the two hands. For example, in the double
push hands in both “Six Sealing and Four Closing” and “Embrace the
Head to Push the Mountain,” the right hand is heavier than the left hand
as the body is turned towards the right. The triangular shape of the legs also
shows that the coordination of the two feet is “front issue” while the rear
is “sinking.”
Mr. Chen Xin was most detailed when he talked about the three joints.
When talking about the arm, he said the shoulder is the root; the elbow
is the middle; and the hand is the tip. As far as the hand is concerned, the
wrist is the root; the palm is the middle and the finger is the tip. Even a
finger has the distinction of possessing a root, middle and tip. Therefore,
within the three joints there are another three joints.
In general, they must all be viewed as a whole. In his writing, he often
used the words host hand and guest hand. At first I didn’t quite under-
stand what he meant. Recently, through push hands experimentation with
friends, I realized that the entire torso and limbs are filled with pairs of
empty and solid. In the same way not one place is allowed to be double
heavy.
We often used the fifth and sixth moves of “Embrace the Head to Push
the Mountain” for experimentation. In the fifth move the right elbow is in
a negative circle in a shun chan mode. Its function is to lock the left wrist
of the opponent which is fixed on the curve of my right arm. At the same
time my right foot steps into the inside of the opponent’s thigh. By then
my two hands are pressing on my opponent’s chest.
From my point of view [if I switch position with my opponent], the
fifth move is mainly an elbow move. When the opponent turns left and
steps in from the right, both his hands are about to press on my chest, I
will follow the momentum of his attack and sink my body slightly to the
left. My left middle finger moves in shun chan to his right front. This move
will go a bit lower to dispel the inside of his right arm. This way I can easily

entice his energy into emptiness.

From this minor movement, we can tell which one is the main move
[host]. If both hands are used in this case, they won’t be effective at all. But
if all the fingers and even the elbow move when the middle finger moves,
one will commit the mistake of double heavy. Although the focus is on the
left middle finger, the coordination of the finger with the sinking of the
dang and the turning of the torso must be appropriate.
In particular, the eyes must be focused on the opponent. In this move
the direction of the eyes are opposite to the turning of the torso. If the eyes
turn left with the left turning of the torso then the energy is lost and the
whole technique will be rendered useless. Therefore I must further under-
stand the issue of double heavy. Although we study the problem of double
heavy from the coordination of hand-foot and top-bottom, we cannot de-
part from the principle of “the upper body will follow the lower body.”
The key of keys is whether the direction of the eyes and the direction of
the coccyx are correctly aligned. From the point of view of internal energy
dynamics, the decisive factor is whether equilibrium can be maintained.
The quotes “erect like a balance” and “the waist is like the axle of a
wheel” of the “Taijiquan Treatise” totally conform to the principles of a
lever. Though the ancients did not know the theory of the lever, their prin-
ciple of Taijiquan certainly is congruent with it. Th e vertical line of the
balance and horizontal axle of the wheel are both pivoting points. Pivoting
points cannot be moved.
In my early years I studied Wu Style Taijiquan. There was no toss to
the left or right, forward or backward of the center when moving the body.
Chen Style Taijiquan is even more precise. I do not know when or who
started to say the center moves to a certain place. Even worse, the book
“Chen Style Taijiquan” wrote that “the center moves totally to one leg.”
From that point on, people started to believe that the shifting of the cen-
ter is the distinguishing of empty and solid. They do not know that “dis-
tinguishing empty from solid” is not logical or practical. Taiji belongs to
the realm of contradictory conformity. Within this realm nothing can be
separated.
I have no right to comment on other styles as I have not studied them.
In Chen Style Taijiquan though, I insist on the principle of equilibrium in

the movements. In teaching, I explain patiently but strictly.

I believe that the above knowledge is only an understanding of energy.
The real understanding of energy is in repeated scientific experimentation.
Of course push hands is one of the scientific experimentations in learn-
ing Taijiquan. I believe push hands is not all of it. In addition, it is difficult
to find a good push hands partner. The best opponent is first of all a teacher
who understands. But students cannot take up all of the teacher’s time. A
good friend is the second best partner. A good friend among fellow students
is a bit easier to find. It is not possible everyone has the time to work on
Taijiquan with you all the time. The problem with friends is that you want
to keep the friendship. This will make it difficult to use fully what you have
learned. The best experimentation partner is an accomplished student.
We should start with “zhou” [attachment]. On the one hand we ex-
plain how each move is used to make contacts with the opponent and how
to make physical preparations, on the other hand, how chan fa is used on
the opponent. We should also try to experience how silk reeling energy
changes and what the effects are. This way if we continue day after day, not
only will the learner start to understand; the teacher will also become more
skilled. Teaching and learning compliment each other. The knowledge of
Chen Style Taijiquan that I have accumulated is through such a process of
learning from my master Chen [Fake], teaching students and doing experi-
ments with each other.

Verse Twenty-One
懂劲后,愈练愈精,
默识揣摩,渐至从心所欲。
Understanding energy after

More practice more skilled
Quiet understand and figure out
Eventually to from heart as will
After understanding the energy

One will attain better skills
With more practice
Thinking becomes subconscious
Action will equal mind-intent
This verse tells people not to be conceited after reaching a high level. It
encourages students to further enhance their skill.
“Understanding the energy” comes through the process of learning,
practicing, and experimenting. We can also say that it is a process of physi-
cal imitation to internal actualization. There is no end in learning. Skill can
still further lead to precision. What is precision? It is the minutest exactness
with not one particle of disorder. Th is is the required level of precision.
How does one become precise like that? It still comes out of practice and
subconscious understanding. Using the subconscious is to remember with
the mind. What does one remember? It is the success and failure of experi-
mentation. Think about the opponent’s moves and variations. Come up
with new theories and methods to counter the opponent’s moves. Novel
methods will eventually come to you subconsciously. “Actions equal mind-
intent” was first uttered by Confucius. But after that there were three other
characters. They are “not exceed limits.” In Chen Style Taijiquan, we use
tranquility to counter all moves. Use non-action against all changes. This
is the method of using the basic principle, silk reeling, to counter all tech-
niques.

Verse Twenty-Two
本是舍己从人,多误舍近求远。
所谓差之毫厘,谬之千里。
学者不可不祥辨焉。
Originally was lose self follow him

Most mistake lose here seek far
So called difference of millimeter
Error of thousand li
Learner cannot not know
Originally we were supposed to follow

The opponent’s moves
But most mistakenly seek the farther path
A deviation of one millimeter at the source
Will cause an error of a thousand kilometers
At the destination
Learners, be aware
This is the conclusion. It is pointed out that not only in the usage of
zhuofa one should adapt to the changes of the opponent, but also in the
learning of principles and techniques. One must give up personal views
and obey the correct guidance. One must not seek the distant path [far]
and ignore the road in front of him [near] for the pursuit of speedy im-
provements. Once a person takes the wrong path, then a minor error of a
millimeter will lead to the grave mistake of a thousand kilometers. At the
important junctures, one must be careful in order to choose the right path
to avoid mistakes.
First, let us take a look at the meaning of “near” and “far.” When learn-
ing the routines, the principles and techniques of Taijiquan are considered
“near.” Routines from other systems are considered “far.” From the point of
view of the source of Taijiquan, movements in Taijiquan are rooted in daily
life. Movements in daily life are considered “near.” Movements that are not
rooted in daily life are considered “far.”

I firmly believe that Taijiquan movements are totally similar to those

in daily life. Even the basic principles of Chen Style Taijiquan are found in
daily life. They cannot depart from daily life at all. Therefore, I often use
daily life situations to test the validity of the routines. I ask students to use
daily life situations as examples of Taijiquan movements. This method has
been confirmed effective.
In the study of Taijiquan any method that departs from daily life is in-
effective [missing the near and seeking the far]. It is fundamentally wrong
to depart from Taijiquan principles to learn from wrestling and even judo
in order to gain an edge in push hand competitions. Minor differences in
the thinking process will also cause grave consequences. In view of this,
Wang Zongyue urged students to distinguish right from wrong in principle
and in technique.

5.
Memoir of Learning
学拳回忆录
Hong Junsheng
October 1986
Chen Fake’s Background
The Chen Family ancestor, Chen Pu, moved to Changyang Village,

Wen County, Henan Province from the Big Locust Tree of Shanxi in the
seventh year of the Hongwu Reign during the Ming Dynasty. At that time
the village was renamed Chen Jia Gou. In this village, from generation
to generation, Taijiquan was passed down. By the fourteenth generation,
Chen Changxing’s disciple, Yang Luchan, was teaching in five palaces in
Beijing. Since then, Taiji has become known to the world.
Chen Fake was officially named Fusheng. He was the great-grandson
of Chen Changxing and the third son of Mr. Yanxi. Chen Fake became a
famous seventeenth generation Chen Taijiquan master.
The name of Chen Fake’s wife is not known. She gave birth to two
sons and one daughter. The senior son was Zhaoxu, officially named Xiao-
chu, and birth named ‘Small Dragon’. The second son was Zhaokui, birth
named Taibao. The daughter was Yuxia and was married to Shi Donghua.
The grandsons are Xiaowang, Xiaoxing of Zhaoxu and Yu of Zhaokui. All
are capable of passing on the family art.
How Chen Fake Came to Beijing

Prior to 1928, Chen Fake’s nephew was working in a pharmacy. He
came to Beijing to deliver herbs from his hometown. He stayed at the
[herbalist] Tianhui Pharmacy of Damochang, outside of the Qianmen
Gate in Beijing. At the time, Taijiquan was already popular in Beijing.
Practitioners of Taijiquan all knew that the method of Yang Luchan came
from the Chen Village. On hearing that Zhaopei was a descendent of the
Chen Family and that he excelled at the art, many people came to learn
from him. Over time, the Nanjing Special Municipal Government heard
of his reputation and hired him, giving him a high salary.

Chen Fake said, “At the time, there were many who learned from Zhao-
pei, but none had finished learning the form yet. The Nanjing government
offered him 200 silver dollars per week to teach there. The students could
not prevent him from going, but they refused to give up their instruction.
Zhaopei was caught between a rock and a hard place, but thought of a
solution. He said: “My art came from my third uncle and my uncle is a
hundred times better than me. Why don’t I invite my uncle to come to
Beijing to teach you and then I can go to Nanjing? This will benefit all of
us. Thus, he invited me to Beijing.”
Chen Fake said about himself, “I came to Beijing in 1928. At the be-
ginning, I stayed with the students Liu Zicheng and Liu Ziyuan. I taught
them Chen Style Taijiquan Yilu, Erlu, broadsword and double broadsword.
Their house was in Zaolin (Date Tree Forest) yard. There were two girls,
Yue Qiu and Yue Hua. They also learned from me and were pretty good.”
(I have seen the two sisters demonstrating together. They both wore pig-
tails and wore short purple uniforms. They were both soft and agile as the
following example relates. There is a jump forward before “The Jade Girl
Works at Shuttle”; there is a jump sideways during “Whip Covering the
Body”; and there is a split in “Falling into a Split.” When they did these
jumps, they could both jump over ten feet. When splitting, they both had
their calves on the ground. Indeed, they were both excellent students of
this art. When I went to Beijing again in 1956, I saw Zicheng, who was
recovering from a paralysis. Ziyuan had stopped training. Most unfortu-
nate was that both girls had died from scarlet fever! At the time the famous
martial artists in Beijing were: Xu Rusheng (also known as Chonghou), Li
Jianhua (a professor from North East University who was best at Bagua),
and Liu Musan (from Wuxi of Jiangsu Province. The latter was the direc-
tor of the telegraph bureau of Beijing and was good at Wu Style Taijiquan.
There was also Doctor Liu Rongzhan, and Shen Jiazhen, who was famous
for his 1963 book “Chen Style Taijiquan.” Th ese were students of Chen
Fake at the time. For over thirty years, Chen Fake taught more than a
thousand students. I started learning from him in 1930. Unfortunately,
none of the students were as good as Yang Luchan. I am the most unac-
complished among all the students. I have not lived up to the expectations
of my master!

5. Memoir of Learning
Sickness Led Me to Taijiquan

Meeting a Great Master
I have been sick since childhood. When I was seventeen, I had to quit
school because of illness. After I married at the age of twenty, I realized
that the source of my illness was due to a lack of exercise. Th erefore, I
tried to correct this bad habit. Every morning, I would go out to take a
two-hour walk. Xiannong Tan and Tian Tan of Beijing, Daming Lake and
Baotu Lake of Jinan were my frequent destinations. Gradually, the illness
started receding and I became slightly stronger. But between the changing
of each of the four seasons I still felt uncomfortable. In the winter of 1929,
I caught winter plague and stayed in bed for three months. I recovered
by 1930. My neighbor was Zhou Huaimin (named Ren) and was from
Wuxi. He was working at the Beijing Telegraph Bureau. He was also good
at Chinese landscape painting. Today, he is a supervising member of the
Nationalist Revolutionary Party. He introduced me to his neighbor to the
north, Mr. Liu Musan, so that I could begin to study Wu Style Taijiquan.
Several months later, I saw in the “Xiaoshi Paper” of Beijing the news that
a martial art actor, Yang Xiaolou, became healthy and could perform heavy
roles after learning from Chen Fake of the Chen Village. Through several
personal connections, I invited Chen Fake to come to Liu’s home to teach.
At this time, the approximately thirty students of Liu’s from the Telegraph
Bureau also became his students. I was one among the many who became
Chen Fake’s student.
When I first started to learn the Wu Style, Master Liu said, “One
should learn this form with slow movements - the slower the movement,
the better the gongfu.” This also means that only when the gongfu is bet-
ter can one do it slower. When Master Chen first came to Liu’s home, he
demonstrated Chen Style Taijiquan first and second routines after intro-
ductions. Everyone was ready for a treat of more than an hour from the
respected master, but the event only took a little more than ten minutes
for both sets of routines. Even worse, the Cannon Fist was fast with jump-
ing and foot stamping that shook the tiles on the roof. After a brief rest,
Master Chen left. He left the students in a heated discussion. Some said
that such rapid movement must have “broken the silk” in the movement

“like pulling silk” while others said that the stamping of his feet did not
conform to the principle of “movement like that of a cat walking.” Master
Liu said, “Though his movements were fast, they were circular. Though he
issued power, his power came out relaxed. Since we have invited him, we
should learn from him. After the form, we will ask him to teach us push
hands. If he is better than me, then we will continue to finish the Cannon
Fist. “Thus we decided to learn!”
My first question to Master Chen was, “Should the movements be slow
or fast?” He answered, “At the beginning, you should be slow in order to
get the postures correct. Practice makes perfect. Later on, you will be able
to move quickly and yet be stable. When pushing hands, speed varies ac-
cording to the changes or the opponent. Slow is a learning method, not
the aim. Slow movement also puts the legs to work. That is beneficial too.”
After that, my mind was set on learning. My learning method is worthy of
mention here for reference.
My method was to observe before practicing. Th e thirty-odd class-
mates were all from the Beijing Telegraph Bureau and I was the only stu-
dent who did not work. At the beginning, it was courtesy on my part to
let my “brothers” learn first so that they could go to work afterward. I was
always the last one to receive my lesson. After a few days of watching, I felt
more familiar with the moves. When I was learning, I gained a clearer idea
of the movements, so my moves were more at ease. The way my master
taught also gave me opportunities to watch. No matter how many people
were present, he always taught them one by one. For example, if there
were twenty people and he demonstrated five times to each student, by the
end, I would be able to watch him demonstrate one hundred times. This
way, I had a good idea in my mind first. The learning naturally became
easier. Several days later, I started watching each movement sequentially. I
would watch the hands, the stances, eye directions, body coordination and
timing. I roughly remembered the whole body coordination, timing and
directions. At this point, I did not practice the whole routine much (two
routines a day) but I practiced single movements a lot.
The method continued as I would ask my master for demonstrations
of each movement I learned. My master was never reluctant to show me. If
there is one move that I performed which did not resemble my master’s, I

would practice it hundreds of times in order to get it just right. Therefore,

I was taught in this manner from 1930 to 1944, close to fifteen years.
From that time it was thirteen years until the second time I went to see
my master which was in 1956. Every movement of my master and even
his facial expressions with each movement was always vivid in my mind’s
eye. I said to a Shandong Television reporter, “I was weak and lazy with the
routine practice, but my mind was not lazy. Until today, I can remember
everything as if new.” Therefore, in 1956 when I went to Beijing again to
further my learning with my master, he said upon watching my first and
second routines, “Movements are not wrong and the gongfu has improved
a lot too.” Th is was my method of learning. Now let me talk about the
practice method of my master.
Gongfu is Imbedded
in Hard Practice
Master Chen Fake often said, “Learning martial arts is even more dif-
ficult than learning literature.” As long as one is smart and good at memo-
rization, he can freely utilize what was learned in order to come up with a
composition. In martial arts, one not only has to learn correctly, but also
must practice until he is perfect with it. Persistent practice will make the
whole body absorb the gongfu through osmosis. Only in this way can you
use the learned skills at will when dealing with enemies. Therefore, learning
and practicing must go hand in hand.
My master said of himself, “I had brothers but they all died in their
youth due to plague. I was born when my father was over sixty years of age.
I was spoiled by my parents since childhood. There was no regularity in my
eating habits. I developed a growth in my abdomen . Whenever it acted
up, I was in such terrible pain that I would jump and toss in bed. Though
knowing that martial art was good for my health, I was too lazy and sick to
do it. My parents were not willing to force me to do it either. As a result,
by the time I was a teenager, I did not have any gongfu skills.
At the time, my father was hired by Yuan Shikai to teach his son and
father did not have time for me. A cousin of mine, from my father’s side,

used to work in the field with me. In the evening, the uncles on the father’s
side would chat and would talk about me: their branch of the Chen Fam-
ily had an outstanding martial artist in each generation but look at this
child, he is fourteen already and is still so sick. Their martial art will die
with him. Though I was a child, these words shamed me greatly. I vowed
to myself that the martial art would not die with me. I thought that my
cousin was very good. As long as I could catch up to him, I would be good
enough. I was eating, working and sleeping with him. If I progressed, he
would progress as well. How could I ever catch up to him? Because of this,
I could not eat or sleep very well. Three days later, as we were going to the
field early in the morning to work, my cousin realized that we had forgot-
ten the farm tools to be used that day. He asked me to go back to get them
while he walked slowly and waited for me. I hurried home to get the tools
and caught up with him. After the day’s work and during supper I thought
about his words, “You go quickly and I will walk slowly and wait for you.”
I tied this to the practice of gongfu and figured that if I doubled my efforts,
I would catch up to him one day.
I made up my mind what to do, but decided not to tell my cousin
about it. Each day during his siesta after lunch, I would practice. After a
short sleep at night, I would get up to practice again. Each day, I practiced
at least sixty routines and sometimes as many as one hundred routines. I
practiced for a little over three years. When I was seventeen, the growth in
my abdomen disappeared. I grew to be a stronger person. I first asked my
uncles about the methods of pushing hands and then asked my cousin to
show me how to push hands. My cousin said, laughing, “Everybody in our
family has tasted the ‘flavor of my fist’. I did not dare beat you up since you
were too weak. Now that you are stronger and can withstand a beating, you
can have a taste of my fist.” We went at each other. He was trying to wrestle
me, but three times I threw him down. My cousin was upset. He said to
the other members of the Chen Family clan, “This art must have secrets.
We should all quit now. You see even the weak one is better than me now.”
As a matter of fact, during these last three years, my father had never come
home. What secrets could he impart? My skill development was only due
to training hard while adhering to the rules.
Master Chen said, “About that time, my father came home and he

saw the progress I had made with my form. One day, during the winter
of that year, the old man was in a happy mood. He stood in the middle of
the field and asked his nephews to attack him. At that time, my father was
over eighty years old. He was wearing a padded overcoat with a vest on top.
Both hands were inside the sleeves. When the attackers touched him, he
slightly turned his body and they all fell to the ground.” My father said, “If
I want to issue, I must do it with my body in the postures of the form. My
gongfu is still lacking as I cannot use any small movement to cause an effect
as my father was able to do.”
Since my Master had come to Beijing, I have seen him progress with
amazing speed. When he taught the method of catching, people such as Xu
Rusheng and Li Jianhua who both possessed a high level of gongfu, he was
able to throw them with small turns of his body. He had reached a level of
wonder.
This kind of progress is rooted in one word, “practice.” Gu Liuxin said,
“Master Chen continued to practice thirty routines a day during the doz-
ens of years he was in Beijing.” Though I did not hear about this directly
from my master, I personally observed that every time he moved to a new
residence, there would be several lines of broken bricks on the floor in a
short while. Even when sitting, he would cross his hands and rotate them.
He told me to do the same. At the time, I did not understand what this
was supposed to achieve. Later on, I realized that this practice was used to
be aware of the silk reeling.
Patient Tutelage
My master often said, “In learning Taiji, one must pay attention to
details to progress steadily. Gongfu is such that the time and effort you put
into it is always the same as the result. If you put in as much time as I do,
you should be as good as I am. If you put in more time than I do, your
gongfu must be better than mine. In this art, there is no cheating. There is
no short cut.” He also said, “The children of any person who has developed
a famous art have the conditions for inheriting that art, but they don’t have
the right to inherit it because it is not an object to be inherited by children

or grandchildren. When people come to learn, I want to directly give it to

them, but that is not possible. The job of a teacher is like that of a guide.
Learning must be done by the student. How far, how fast and whether you
will ever reach the destination, are all dependent solely on the student. But
the correctness of the direction is dependent on the guide.”
When teaching, my master not only described how he succeeded, but
also talked about the natural talent of people and the method they should
use. He said, “People vary with their natural abilities but the difference is
insignificant. For those a bit smarter, it will be a bit faster during the learn-
ing stage but this will always lead to a lack of effort. There are three kinds
of slow people: one is the type of person who is slow but refuses to admit
it. These persons cannot be helped. The second kind is people who admit
they are slow but they also have low self-esteem. They don’t think they are
as smart as others and are not willing to even try to learn. The third kind
is those who know they are slow but are strong willed. They believe that
if others can learn, they too can learn. They must learn it well and surpass
others. Their method is: If others can do one, I will do a hundred; if others
can do ten, I will do one thousand. This is the same as the ancient method
of learning: acquire knowledge widely, inquire carefully, contemplate deep-
ly, distinguish clearly, and most importantly, act accordingly.
Master Chen never withheld anything when he was teaching. Accord-
ing to his own words, “Even if I don’t reserve anything, I will not be able
to teach correctly and the students will not be able to learn well. Why
withhold anything?” Therefore, whenever there was a question, he would
always answer it with detailed explanations of the functions such as peng,
lu, ji and an. He would demonstrate the actions repeatedly, sometimes
more than ten times.
At that time in Beijing, Taiji teachers always taught push hands after
finishing one routine. Supposedly, it was to learn the ability to “listen to”
the energy and even to “understand” the energy. In reality, it was just about
exercising the body. As for how to understand the energy, that is for further
research.
When my master finished teaching the first routine, he would ask the
students to practice for more than half a year and then teach them the sec-
ond routine. He would not teach them push hands early in their training.

My master said, “Pushing hands is the first step towards power con-
frontation. Th erefore, even at the early stages of learning the form, one
must understand which move is peng, lu, ji, an and cai, lie, zhou and kao,
and how these moves are applied and changed. When the student does
not yet have enough of a foundation, it is of no use to focus on it. When
students work on push hands with each other, they will develop the fear
of losing and a desire for winning. Because of the fear of losing, they will
not neutralize their opponent’s oncoming force. They will fight back. The
opponent feels the resistance and knows that his opponent has not lost his
center. He will power up even more with the desire to win. This is not the
correct way, but he wins. Because you use force and he also uses energy,
both will develop the habit of fighting back. This is contrary to the Taiji
principle of “not losing and not fighting back.” This approach will mislead
the learners. (Currently at Taiji Push Hands competitions, in almost all
cases, the two competitors will both use strength and the stronger one
wins. Where is the Taiji in this?).
Once in a while, when my master was in the mood, he would pick a
move out of the form and show its application. For instance, when he was
teaching “Six Sealing and Four Closing”, he said the third move was a left
lu method. First, he used his left hand to capture the opponent’s left wrist
with silk reeling. Then, he used his right wrist to push onto his opponent’s
left elbow. Following the oncoming force, he turned his body to the left.
His left leg sank down and the right leg was relaxed. At this time, his left
hand was the rear hand. He used shun chan with his waist to turn inward.
His right hand was the front hand. He loosened his shoulder and sank his
elbow. The energy sank down and the power went out in a shun chan fash-
ion to coordinate with the left hand lu. The left hand used “enticing into
emptiness” while the right hand was “throwing outwards.” The opponent
wanted to come in but arrived into emptiness instead.
As he was explaining, he would execute those moves. Then he would
tell students to try it on him. Whenever there was a move that was not
correct, he would demonstrate again to show the effect of doing lu cor-
rectly. He would seem awkward at first and then actively change the energy
path. The student would feel in control, but then lose control. He would
then teach the student how to change accordingly. Th rough this teach-

ing method, every move was understood by the students. (Chen Zhaokui
changed the left hand into ni chan and the hand does not touch the ribcage
but instead rises up to the left. In addition, the distance between his two
hands are wider than one forearm’s length. Shen Jiazhen said in his “Chen
Style Taijiquan,” “Ni chan is lu. These are all contrary to the teachings of
Master Chen).
In 1956 when I went to Beijing again to ask my master to correct my
forms, my master said, “There is not one move in this form that is empty.
They all conform to the eight techniques of the hand.” He explained each
move and each action. He did so for four months. By then I understood
the words of Chen Xin when he said, “The theory is precise while the
method is complex.” It is unfortunate that students usually stop progress-
ing after learning one routine. This is the equivalent of a graduate from an
elementary school who will not progress to understanding anything from
high school and beyond.
A Precise Art
Master Chen used to say, “Learning will never end. Art has no limit.”
An old Jinan martial artist, Yan Chongren, who is originally from Guan-
grao, Shandong is 92 years of age this year. He is good at Yanqing Chui
and Shaolin Silk Reeling. He also said, “The applications of the traditional
forms are all superior. But more importantly the superiority is decided by
who is using them and who the victims are.” We can see that the old mas-
ters both conform to the dialectic philosophy and they are both rooted in
modesty.
My master related the following story about himself: “One year, the
Red Spear Gang (a group of local bandits) surrounded the town of Wen
Xian. The county government asked me to help defend the town. At the
time the government had a staff martial artist. On hearing that I had ar-
rived to help, he came to challenge me for his honor. I was sitting on the
left of the Baxian Table (classic table with eight corners) in the Tang House
(a house that faces the south). I was about to take a smoke while holding
the water pipe in my left hand and the wick in my right hand. He came

from outside and punched me with his right fist while yelling, “How are
you going to take this one?” I was half way up to meet him and his fist was
already at my chest. I used my right hand to catch his right wrist and send
him away, slightly. He was instantly thrown out to the yard. Without a
word, he went back to his room, packed up and left without making any
fuss.”
On hearing this, I knew that my master had this special ability. But I
could not figure out how he could issue on contact. Later on I understood
that even though he was only using his right hand, in fact he was using the
first move of the “Buddha’s Warrior Attendant Pounds the Mortar” with
the exception that his circles were smaller and the silk reeling was sped up.
(In 1962 after recovering from an illness, I was attacked by a student with
his right fist. It was a strong fist and a powerful punch. I raised my right
hand to defend myself, mindlessly. On touching his right wrist, he flew out
over ten feet. It was the same technique.)
After finishing the first routine, Master Liu Musan asked Master Chen
to teach him push hands privately. We, the students, all thought: Master
Liu had over ten years of Wu Style Taijiquan training. His theory and abil-
ity were both the talk of Beijing. Compared to Master Chen, they should
be almost equals. Surprisingly on contact, Master Liu’s stances became to-
tally messed up. It was as if he was a three-year old being played with by an
adult. His ligaments were accidentally pulled and he was in pain for over
a month.
After that incident Master Chen said, “I was careless. Master Liu’s force
was a bit stiff (maybe it was because of his nervousness). My silk reeling was
a bit too fast and too tight. That caused the injury.” After that accident, we
did not dare to ask Master Chen to teach us push hands any more. Mas-
ter Chen laughed and said, “As long as you relax and turn smoothly, you
should be able to follow and neutralize. I will try moves on you and will be
more careful. There shouldn’t be any injuries.” (According to my younger
Taiji brother Feng Zhiqiang, when he pushed hands with Master Chen, he
was shocked, became nauseous and vomited. In 1956 I studied push hands
with Master Chen for over three months. Though he threw me easily, I did
not have the sensation of nausea. Maybe it was because I didn’t have any
energy; therefore I couldn’t feel any energy bouncing back at me.)

Xu Rusheng was a descendant of the nobleman Ronglu from the Qing

Dynasty. At one time, he had many martial artists by his side. Since child-
hood, Xu was an avid martial artist. His gongfu was very advanced. After
the founding of the Republic of China, Xu became the Principal of the
Beijing Sports School. He was quite respected. As he had a good long term
reputation and was quite old, Master Chen agreed to teach him, half as a
master and half as a friend. One day Xu was talking about his understand-
ing relating to how to neutralize a left wrist lock. He said, “Use the right
fist to hit the left forearm hard, then the left hand can come out. Next use
the right fist to punch the opponent’s chin.” Master Chen playfully tested
his theory. When Xu was about to hit, my master added silk reeling to his
right fingers. Xu yelled and fell to the ground. Later on he said to others,
“My Master’s gongfu is a hundred times better than mine. His martial eth-
ics are especially impressive. When we first met, my master treated me as
a friend in order to save face for me. Right now, even if I have to become
his disciple in front of all the martial artists in Beijing, I will be more than
willing.” Master Chen also praised Xu’s gongfu by saying that he could issue
crisp power.
One year, Xu was hosting a Beijing Martial Art Leitai Competition ( an
ancient competition with no or few rules). Xu was going to invite Master
Chen to be a judge. Master Chen turned this invitation down, saying that
he only knew Chen Style Taijiquan and was therefore not qualified to be a
judge. Xu then invited him as an advisor for the competition. When dis-
cussing the time for each fight, everybody was suggesting fifteen minutes.
Master Chen said that fifteen minutes would be too long. It would exhaust
the competitors and was no guarantee that a winner could be chosen. In
addition, there were too many competitors (several hundred). During each
hour only four pairs or eight people could compete. It would take too
many days. Everybody thought his suggestion was reasonable and then
asked him for a suggestion. He said, “How about three minutes?” Li Jian-
hua said, “Is that enough time?” Master Chen said, “This is a compromise.
If it was up to me, I would say count to three, or simply count to one. Real
martial art is seen right away.” Jianhua saw that my old master was in high
spirits. He put his hands on my master’s right arm (at the time my master
had his right arm in front of his chest). With a slight turn, Master Chen

issued power with his right elbow. The two hundred some pounds of Li Ji-
anhua were thrown up several feet. All the photos on Xu Rusheng’s wall fell
to the floor. Everybody laughed. Jianhua also laughed and said, “I believe
you now, but you scared my soul out of me!” My master smiled, “What are
you afraid of?” Li said, “What if you hurt me?” The master said, “Where do
you hurt?” Li thought about it. He only felt that Master Chen’s right elbow
had touched his clothes. He didn’t feel anything and then flew up. When
he landed, his back scraped the wall. The chalk from the wall got into his
clothes and could not be shaken off. There was so much powder that the
chalk was embedded into the threads. He had to use a brush to clean it off.
Everyone had words of praise about Chen’s amazing ability.
Master Chen said, “Power and technique must be integrally combined.
But power is the foundation while technique is the method. When I am
suddenly attacked, I must use power to defend myself so as to not lose my
balance. But when the gongfu is deep, there is no need for power to come
out. The oncoming force will cause an automatic reaction to cause the at-
tacker to fall forward or backward into emptiness. With Jianhua’s power,
I enticed and then issued. For instance, machines are made from steel.
Making wheels and other parts out of steel requires compliance with rules.
When the parts are assembled, they can be used. When learning a martial
art, one must seek to know the application of each move in detail.”
As a matter of fact, Master Chen was very powerful. I had seen with
my own eyes that he had lifted Li Jianhua over his head with one hand on
his neck and the other on his feet. This was when Li Jianhua was saying
that with his two hundred pounds of weight, nobody could do anything
to him. Using his elbow to throw was the combination of power and tech-
nique, but lifting Li Jianhua over his head was real power.
One day a guest arrived who claimed to be an envoy from the National
University to invite Master Chen to teach there. Th rough conversation
Master Chen found out that several months before the university hired a
Shaolin master who used to sell fried meatballs on the street. Master Chen
said, “My accepting the job cannot jeopardize this man’s job.” The envoy
agreed to discuss this at the university. Master Chen was ushered into the
large reception hall. This hall used to be the hall for a prince of the Qing
Dynasty. It was a big hall with bricks that each measured two square feet

and covered the floor. Master Chen repeated his conditions when he met
with the person in charge. Immediately he demonstrated his form. When
he performed the “Falling into a Split” after the “Double Lotus Kick”, the
foot stomping shattered a two to three inch thick floor brick. The shards
from the brick hurt the faces of the onlookers. It was as though a grenade
had exploded on the brick. After the demonstration, Master Chen turned
down the offer using the excuse that he had no teaching experience. He
said this because the university was not willing to keep two masters on
staff. On the way home, Master Chen told me, “My carelessness broke the
host’s brick.” I asked, “How can foot stomping be so powerful?” The master
answered, “When stomping, there were three to five hundred pounds of
power loosened onto the foot from the whole body and there was a combi-
nation of acceleration. That’s how there was so much power.” Several years
after the incident, I realized that it wasn’t my master’s carelessness. It was
his intention to leave a mark. It was not because he was not up to it that he
didn’t accept the job!
There was a new dirt road on the western side of Beijing called Cheng-
fang Street. It ran north to south. The road was about ten meters wide. One
day, a fellow student, my master and I were on this road heading south.
We heard screams behind us. A rabid dog bit a woman on the east side of
the road and was on the west side biting a rickshaw boy who was sitting
on his rickshaw. When we saw this, the dog turned back east and headed
straight for my master. Without panicking, my master raised his right hand
and kicked the dog with his right foot. The twenty to thirty pound dog was
kicked to the other side of the road. It yelped and died with blood coming
out of its mouth. When he kicked, his right hand bounced back for balance
and got scraped on a tree branch. There was blood on his fingers. After this
scare, he said, “A rabid dog always tries to bite the neck. But most people
get bitten on the leg. This is because people will dodge and the dog will
then bite the leg instead. When the dog came at me, I raised my right hand.
I knew the dog would look up and expose its neck. My kick cannot miss.”
It was easily said, but kicking the dog to over thirty feet away was not an
easy accomplishment.
Master Chen also said that when he was helping defend the town of
Wen Xian, he killed a member of the “Red Spear Gang” and caught two

bandits. It was all “simple tasks.” In 1956 investigators from the county
came to Beijing to look into the matter as a crime. Master Chen said it was
a touchy issue to deal with. The fact of the matter was that to destroy the
“bad dog” of society was a good deed and the government should not treat
it as a crime.
In September of 1964, Comrade Gu Liuxin came to Jinan to attend
the Martial Art Demonstrative Competition and we thus met. Before re-
turning to Shanghai, while bathing at the Qing Quan Chi Bathhouse, we
talked about his experiences with Chen Fake. When Master Chen’s hands
were locked up, Gu used “an” to push into him. As if Master Chen’s fore-
arm had electricity, Gu was launched out far. Gu exclaimed that there was
no skill higher than Master Chen’s.
I have been learning martial arts for over fifty years and have befriended
many famous masters. There was not one person in my life that had skills
like my master. Master Chen once received a silver shield in Beijing with
the inscription “Taiji, the Only One.” Indeed he deserved it.
High Ethics
Master Chen was an honest person. He was extremely filial to his moth-
er. When I first met him, I noticed that his eyes were bloodshot. Through
asking I found out that it was because he was attending to his aged mother.
His mother was paralyzed and was overweight. She had difficulty going to
the bathroom and she was constantly in need of assistance. Master Chen
attended to her day and night for three years without one day with a good
sleep. His eyes got blood-shot and infected and stayed that way.
Every time there was a banquet, my master would only drink one glass
of liquor. He said that at one time he was able to drink five pounds of
“white lightening” without getting drunk. One day he was drinking with
his younger uncle on his mother’s side. They drank a keg of white light-
ening. He slept for three days but his uncle died. Since then his mother
ordered him to avoid liquor. He was only allowed one glass at any occasion.
For over ten years, he never faltered from that order.
Master Chen used to say, “The method of living must be rooted in

honesty. The method of dealing with people must be rooted in modesty

and harmony. Without honesty there will be no trust; without modesty
there will be no progress and without harmony, there will be no friendship.
But modesty and harmony are rooted in honesty, not in hypocrisy.”
My master never considered himself to be a master of the internal art.
He said, “Everything is divided into internal and external. If Taijiquan is
an internal art and you have studied it for three days, and you cannot even
mimic the external appearance, can you call yourself internal?” My master
always praised other people. He also wouldn’t criticize others. For example,
when we saw people practicing Taijiquan in the park, we would ask our
master to make a comment. He always had three answers. One was “good.”
The second was “there was gongfu.” The third was “I cannot understand it.”
It took me a long time to figure out what he was saying. “Good” meant
that both the form and the gongfu were good. “There was gongfu” meant
the person had practiced hard for a long time though the form was not sat-
isfactory. “I cannot understand it” referred to those whose form and gongfu
were not worthy of anything. He would not directly say anything negative,
even about people like this.
My master always took it upon himself to safeguard reputations and
to benefit others. For instance, “Xiao Shi Newspaper” of Beijing once
promoted the hundred-year old Wang Jiaoyu as a direct disciple of Yang
Luchan. Wang was teaching in the Luzu Temple of Xi Wa Chang in the
He Ping Men Nei Street. At one time he had many students. My classmate
Li Henian was young and was in the habit of causing trouble. He tried to
go there to test the ability of the disciple of Yang Luchan. It was said that
Wang rented three rooms in the temple. He would sit on a bed the way
Stone Tablet Chen would. His nephew would teach on his behalf. Li He
came back to tell the others that Wang turned out to be an empty coffin
[a Beijing idiom that means an old and weak person]. Li He did not fight
with him. My master asked, “Why did you visit him?”
There was a story behind this. Three years ago, my master and I were at
Xu Rusheng’s house. Someone presented a business card. On the card was
the calligraphy “Wang Jiaoyu.” It was a martial art visit. Immediately he
was welcomed in. Wang introduced himself and stated that he had studied
in the Yang family. Because he was old and had no means of income, he

would like Principal Xu to give him a job at his school in order to make a
living. We asked him to demonstrate. He performed half of the form and
was out of breath. Xu said, “We are both martial artists. We should help
each other. But in my school there are staffing procedures. Even as princi-
pal, I cannot add staff at any time. However, I will keep you in mind for
the future.” As a gesture, Xu gave him ten yuan. Master Chen and I both
gave five yuan each. At that time, Wang Jiaoyu said he was over sixty. Three
years later, he had surprisingly aged to be a hundred. This was because if
he was not a hundred years old, he could not have lived long enough to be
alive during Yang Luchan’s lifetime. On the table top inside his room, there
was a red character tablet that said, “The seat of my master, Yang Luchan.”
This was to demonstrate that he had been taught by this ancient master. It
was common in the old days to see this kind of deceitfulness. Even in new
China, there is also an eighty-year old master who claimed to be a hundred
and nobody would expose him. This is another demonstration of the good
nature of the people in our country.
Several years ago, I saw somebody’s hand copied quotations of Old
Wang’s teachings. It said: Th e sinking of the dang should be like sitting
to go to the bathroom. Maybe Old Wang did learn some secrets from the
Yang family. My master told me not to mention the encounter with him
[Wang] in Xu’s house so that his livelihood could be protected. How be-
nevolent of the master!
Mr. Shen San was the number one wrestler of the time. One day at a
martial art competition he met up with Master Chen. The two old masters
exchanged greetings and hand shakes and got into a conversation. The es-
teemed Mr. Shen said, “I heard that Taijiquan mainly uses soft energy. A
Leitai competition draws lots to select opponents. What will happen if a
Taiji practitioner draws a wrestler for a bout?” Master Chen answered, “I
think there should be a way for Taiji to fight wrestling. I personally do not
have any experience. When two armies face each other on a battlefield,
you cannot ask the opponent what style of fighting he is trained in.” Mr.
Shen said, “How about the two of us doing some research on this?” Master
Chen said, “Though I don’t understand wrestling, I like to watch the art
of wrestling. I saw that the wrestler liked to grab the opponent’s sleeve and
then use technique.” As he was saying this, he reached his hands out for

the esteemed Mr. Shen to grab. Some students and I were watching this.
I thought there would be a great show by these two famous masters and
I could learn a few tricks. But just at that time they were called away to a
meeting. The two old masters left laughing and talking.
Two days later, we were at the master’s house. Mr. Shen came visiting
again with a box of gifts. My master welcomed him into the house. Mr.
Shen said, “Thanks for letting me off the hook the other day.” My master
answered, “Not so at all, it was vice versa.” When I heard this, I thought
they had a go at each other elsewhere. I thought it was a pity that I missed
the chance after all. Mr. Shen saw that I was confused and asked, “When
your teacher came back, didn’t he tell you?” I said no. Mr. Shen slapped
himself on the thigh and exclaimed, “You have a great teacher! He has great
ethics. You must learn from him. When the experts fight, they immediately
know their opponent’s ability. When I touched your master’s hand, I could
not apply power to it. I knew right then how good he was.” After a little
while, the esteemed Mr. Shen left in high spirits.
After he left a student asked rudely, “In that case, why didn’t you beat
him?” My master said with a serious face, “Beat him? Why beat him?” This
student saw the mood of his teacher and did not dare to say another word.
The master asked him sharply, “Tell me, do you like to be beaten in front of
everyone?” The student muttered, “No.” My master said, “So you don’t like
that! If you don’t like it, why do you want to do it to others? You shouldn’t
even have thought of that!” His attitude then changed and with kindness
on his face declared, “It is not easy to become famous. We should always
try to protect other people’s reputations.” At the time, I was very impressed
by my master’s character. Later on I also realized that Mr. Shen was also
a man of shining character. He didn’t have to tell anyone what happened
since no one would ever know. The two of them are the same type. No
wonder they became long time friends.
This story, his encounter with Li Jianhua and the breaking of bricks
at the National University were written up by Feng Dabiao of the China
News Agency and published in the magazine “Wulin.” In July of 1982 I
met with Chen Xiaowang in Shanghai. Xiaowang said, “Master Shen’s son
Shao San is upset about the story.” In fact I was telling the truth. I respected
the frankness of Master Shen. When Master Chen was talking to us, he

also said, “Only through this one touch, I felt that Master Shen was very
quick. If we were to fight, the outcome would be difficult to predict.” We
can see that the two masters had respect for each other. The two masters are
both models for us to learn from. We shall never forget them.
Deeply Indebted
I started learning Chen Style Taijiquan from Master Chen with some
thirty people from the Beijing Telegraph Bureau led by Master Liu Mu-
san in 1930. The only payment I gave my teacher was the two yuan each
month during the first few years. After the July 7th incident [The date the
Japanese invaded China in 1937], Master Liu was transferred to Taiyuan.
Many students were also transferred elsewhere and the original group was
dispersed. At that time, I did not give my master any financial help. But
my master loved me even more. Sometimes he would come to my house
to stay for two or three months at a time. Each morning he would come to
my wife’s window and shout, “Jinlan, get up! It’s time for practice.”
When the Japanese invaded Beijing, my life took a downturn. There
were days when I couldn’t afford any food. I would take my six children to
my master’s house to have a big meal of millet porridge. We were like father
and son and felt that was the way it should be.
Master Chen used to tell me, “Among my students, Yang Xiaolou is
the smartest one. He can understand the theory instantly and can under-
stand the books he reads. It is a pity that he is too old to get the whole
thing. Small Dragon (Zhaoxu’s birth name) and you are both mentally
and physically capable. You should carry it through.” He then said, “You
should spend three years practicing professionally. It will be as good as
other people’s practice of ten years.” His dear words showed his hopes for
me to carry on his art. But during the first three years of my training, I was
too weak. My master treated me as if he was a kind mother. He hoped for
me to learn fast but didn’t push me hard enough. I practiced mainly softly
without stomping or powering up. I didn’t jump around either.
After the first three years, my master saw that I was becoming stronger.
He taught me to continue with full postures. Each move was executed with

my calf touching the ground. He said, “After finishing one set, you must
feel as if you are sitting in a chair. That way the energy from your dang will
sink properly. The legs will change weight with the turning of the waist.”
He urged me to practice more each day. He changed into a serious teacher
that required his students to be strict, hardworking and practical. He tire-
lessly explained to me the eight techniques of the hand and how they co-
ordinate with the body.
In order to cope with these new requirements, in 1934 I started work-
ing hard according to his instructions. At the beginning I could not do five
moves. Later on I could do the routine twenty times a day. By then I real-
ized how true my master was when he said to me, “Strike the iron while it
is hot.” Unfortunately, I only practiced like this for a little over a year. The
Japanese invasion of China caused me to be depressed. I stopped practicing
like this.
By 1944 I said “good-bye” to my teacher with tears in my eyes and
moved south of Beijing to Jinan in order to make a living. In 1956 I re-
turned to Beijing again to beg my master to correct my forms. After thir-
teen years apart, master and disciple were reunited and it was as if a long
lost son had returned to his mother on his knees. The emotions were be-
yond description.
My master said that my form had no moves that were empty. Each
day, he taught me push hand techniques. He went through all the moves,
explaining their application and counter moves. My mind opened up as if
the clouds in the sky were cleared. Everyday for four months we went on
like this.
I had no wife and my younger daughter wasn’t married yet when I had
to bid farewell to my master again. To my surprise, my master passed away
the next year in 1957. Until today, I have not met my master’s expectations
and have become an unaccomplished old disciple. I feel ashamed.
Yet the transition from a weak student who made medicine his only
companion to a healthy eighty year old man was the endowment of my
master. My evolution from innocent beginnings to being on the correct
path, researching the intricacies of the theory and practice of Taijiquan is
also his doing. Every time when I think of my master, I have a special place
in my heart for him. I vow to pass on his teachings to his descendants and
to the entire world as an enduring act of tribute to my master.

About the Author
作者
Grandmaster Hong Junsheng was born in Yuxian County, Henan

Province in 1907 and passed away quietly in Jinan, Shandong Province in
1996. At an early age, he went to Beijing with his family. During his school
age years, he developed a debilitating disease that prevented him from at-
tending school.
In 1930, he became a disciple of the most famous Chen Family Taiji-
quan Grandmaster, Chen Fake. He was with Chen Fake for fifteen years
until 1944. In 1956, he went back to Beijing and studied with Chen Fake
again for another four months.
Hong Junsheng was the only master privileged to study with Chen
Fake for such an extended period of time. Through such a proper pedigree
of pure Chen Style direction, transmission, hard work and his intelligence,
he became one of the most proficient Chen Style Taijiquan masters of the
20th century.
Grandmaster Hong Junsheng’s special ability is that he never “pushed”
any of his opponents. They always mysteriously bounced themselves out.
People from all over the world came to Jinan to learn this special feat of his
Chen Style Taijiquan Practical Method. Japanese students called him “the
Man with the Magic Hand”.
His personal life was a tragedy. Born in the last days of the Qing Dy-
nasty, he grew up in the heyday and downfall of the Nationalist govern-
ment, witnessed the invasion of China by the Japanese during World War
II and was abandoned by society.
Hong adopted a total Daoist living. He never possessed material things.
He gave away all he had learned and knew. When he passed away, he left
not a penny to his name. Instead, he left a huge reputation and an enor-
mous legacy of Chen Style Taijiquan.

About the Translator
译者
Like his masters, Chen Zhonghua’s life is that of total determination.

Born with poor health during the natural calamities of the 1960s in
China, he was not expected to live past the age of five. By the age of eight,
he was not fit enough to attend school. Western and traditional Chinese
medicine alike could not help him. He sought martial arts for a cure.
By the time he was eighteen, he had achieved normal health and at-
tended Shandong University in Jinan. His martial art was already so pow-
erful that he was teaching privately at the university sports field by then.
He met Grandmaster Hong Junsheng by chance and embarked on a
life of Chen Style Taijiquan. From 1979 to 1985 he studied under the
tutelage of Grandmaster Hong Junsheng. After spending seven years in
Canada he started visiting Hong every year from 1991 till his (Hong’s)
death in 1996.
In 1998, Chen Zhonghua became a disciple of Grandmaster Feng
Zhiqiang. Feng was the last disciple of Grandmaster Chen Fake. Through
Grandmaster Feng, Chen Zhonghua learned the Chen Style Xinyi Hun-
yuan Taijiquan System.
With persistence, hard-work, and personal ingenuity, Chen Zhonghua
reached a level rarely seen in this century. His ability to purely utilize Chen
Style Taijiquan in combat is a true embedment of the tradition of the Chen
Style Taijiquan of Chen Fake.
Chen Zhonghua was originally self educated in English and later re-
ceived an English degree in China and a Master’s Education (in Linguis-
tics) in Canada. He was a member of The Translator’s Association of Sas-
katchewan and was a certified Chinese-English interpreter and translator
for the Translation Bureau of the Secretary of State for the government of
Canada.
With his abilities in Chen Style Taijiquan and English translation, he
was able to render this book in a most insightful and authentic manner.

Index
索引
Note: The pages marked in bold denote a definition, explanation or further

related detail for that entry
A baihui
abdomen 4, 6, 32, 33, 97, 98
6, 7, 32, 98, 103, 131, 132 balance
advance(s) xxvi, xxvii, 8, 9, 22, 24, 32,
7, 13, 14, 15, 16, 17, 18, 21, 34, 97, 112, 121, 139, 140
24, 25, 35, 86, 87, 90, 91, Block Touching Coat
101, 102, 103, 117, 119, xxvii, 25
120 Bow Stance
an 10
14, 17, 18, 19, 20, 21, 22, Brush the Knee
40, 43, 44, 45, 53, 55, 56, 5, 39
93, 103, 134, 135, 140, 141 Buddha’s Warrior Attendant
angles Pounds Mortar
xxvi, xxviii, 12, 13, 22, 53, 17, 18, 19, 21, 102, 137
54, 56, 90, 93, 106, 111
An Illustrated Book of Chen C
Family Taijiquan cai
xxv, 2 14, 17, 18, 19, 21, 40, 43,
axle 45, 53, 55, 93, 101, 103,
xxvi, xxvii, 24, 32, 34, 48, 119, 135
51, 98, 113, 121 Cannon Fist
A Compilation of Chen Family xxvi, 1, 5, 11, 17, 19, 96, 129,
Taijiquan 130
xxv Cannon to the Front Gate
19
B center
bai 4, 32, 41, 44, 53, 63, 65, 86,
16 92, 101, 112, 121, 135

center of gravity 7, 8, 11, 12, 13, 14, 15, 16,

xxvi, 7, 8, 17, 24, 33, 44, 46, 17, 18, 19, 20, 22, 23, 24, 25,
48, 49, 50, 51, 65, 98, 118, 26, 29, 33, 34, 38, 40, 46, 47,
119 48, 51, 52, 55, 82, 85, 87, 88,
chan 89, 91, 92, 93, 94, 96, 98,
xxv, xxvi, 2, 3, 21, 23, 37, 100, 102, 106, 113, 116, 117,
38, 39, 43, 46, 49, 51, 53 119, 121, 122, 123, 125, 128,
chanfa 129, 138, 145, 147, 149
xxiii, xxvi Chen Wangting
changes 1
xxvii, 1, 4, 5, 7, 14, 17, 18, Chen Xiaowang
19, 21, 22, 24, 28, 36, 37, xxv, 23, 144
38, 39, 50, 54, 55, 56, 88, Chen Xin
91, 92, 94, 105, 106, 122, xxiii, xxv, xxvi, xxvii, 1, 2, 3,
123, 124, 130 4, 5, 6, 7, 8, 11, 13, 16, 23,
changqiang point 25, 86, 93, 94, 97, 102, 106,
7, 32 107, 112, 117, 120, 136
chansijin Chen Zhaokui
1, 17, 23, 55, 56 2, 136
chen Chen Ziming
16, 17 xxv, xxvi
Chen Fake chuai
xviii, xxi, xxii, xxiv, xxv, xxvi, 16
xxvii, xxix, 1, 2, 7, 10, 17, Cloud Hands
18, 19, 21, 25, 76, 82, 86, 4, 39
95, 111, 122, 127, 128, 129, coccyx
131, 141, 147, 149 6, 7, 8, 98, 121
Chen Family Taijiquan Cross Stance
xxi, xxii, xxiii, xxiv, xxv, 1, 2, 10, 11
147
Chen Jipu D
xxv, xxvi dang
Chen Style Taijiquan 6, 8, 9, 10, 11, 15, 17, 20,
xvii, xxi, xxii, xxiii, xxiv, xxv, 32, 33, 48, 65, 98, 101, 102,
xxvii, xxviii, xxix. 1, 2, 4, 6,

Index
103, 121, 143, 146 71, 81, 82, 91, 93, 94, 95, 97,
dantian 98, 101, 102, 103, 105, 107,
7, 33, 49, 97, 98, 99 111, 116, 118, 119, 121, 122,
deng 123, 134, 135, 137, 143, 146
16 enticing into emptiness
double heavy 43, 45, 135
xxviii, 10, 24, 25, 46, 47, erect
48, 49, 50, 81, 100, 112, xxvi, xxvii, 6, 7, 24, 44, 121
113, 114, 115, 118, 119, Erlu
120, 121 1, 128
Double Kick eyes
17 xxv, xxviii, 3, 4, 5, 6, 9, 14,
Double Lotus Kick 15, 18, 20, 31, 36, 37, 38,
140 41, 65, 70, 90, 101, 111, 121,
duo 139, 141, 146
16
F
E Falling into a Split
Embrace the Head to Push the 128, 140
Mountain Feng Zhiqiang
17, 120 2, 75, 137, 149
empty foot techniques
9, 11, 13, 15, 21, 22, 24, 25, 16
45, 48, 51, 83, 90, 97, 100, forty-five degrees
119, 120, 121, 136, 142, 7, 10, 12, 15, 21
146 Freestanding Stance
10
Empty Stance frictions
10, 11 9
energy
2, 6, 7, 8, 11, 13, 14, 15, 16,
17, 18, 19, 20, 21, 23, 25,
G
Golden Rooster Stands on One
30, 32, 33, 41, 43, 46, 49, Leg
50, 51, 52, 53, 55, 65, 66,
4, 50, 52

gongfu L
105, 114, 118, 129, 131, law
132, 133, 138, 139, 142 xxii, 5
Ground Dragon lie
20 14, 17, 18, 19, 40, 43, 45,
53, 55, 93, 103, 135
H lower body
hand techniques 15, 16, 20, 41, 44, 50, 83, 86,
14, 17, 36, 53, 56, 86, 88, 119, 121
102, 103, 146 lu
heli 14, 17, 18, 19, 21, 22, 40,
19 43, 45, 53, 55, 93, 102, 103,
High Pat on Horse 134, 135, 136
5
Horse Stance M
xxviii, 10, 11, 24, 25, 118, meridian
119 xxii, 13, 98
method
J xxii, xxv, 5, 6, 12, 13, 16, 17,
ji 18, 20, 21, 22, 23, 28, 34, 39,
14, 17, 19, 21, 22, 40, 43, 43, 45, 46, 50, 62, 64, 65, 69,
44, 45, 53, 55, 56, 93, 103, 86, 89, 90, 91, 92, 93, 94, 96,
134, 135 98, 105, 111, 112, 120, 123,
125, 127, 130, 131, 133, 134,
135, 136, 139, 141, 142
K mind-intent
kao
xxvii, 22, 67, 123
14, 17, 20, 21, 40, 43, 44,
mingmen
45, 53, 55, 56, 93, 135
6
key
8, 25, 41, 48, 54, 63, 82, 83,
94, 100, 121 N
kua negative circle
4, 5, 9, 10, 11, 16, 20, 32, 4, 13, 17, 26, 37, 38, 39, 52,
33, 37, 39, 41, 45 90, 102, 116, 120

Index
ni Q
3, 5, 6, 12, 13, 17, 19, 22, qi
23, 30, 36, 37, 38, 39, 49, xxvii, 7, 28, 32, 33, 41, 57,
53, 54, 85, 86, 88, 90, 92, 66, 82, 84, 97, 98, 111
93, 103, 116, 136 qian jin
ni chan 14
3, 4, 5, 8, 9, 11, 12, 13, 17, Qigong
18, 19, 20, 23, 25, 37, 49, 8
136
R
P retreat
peng 7, 9, 13, 14, 15, 16, 17, 18,
14, 17, 18, 21, 22, 33, 34, 19, 21, 35, 43, 46, 50, 52, 65,
40, 43, 45, 46, 53, 55, 91, 87, 90, 91, 92, 101, 102, 103,
92, 93, 119, 134, 135 117
positive circle rotation
3, 4, 13, 25, 36, 37, 38, 39, xxvii, xxviii, 3, 12, 13, 15,
102 86, 101, 104, 113, 117, 118
principles rule(s)
xxii, xxiv, xxvi, 1, 2, 14, 20, xxvi, 5, 8, 9, 11, 13, 14, 15,
22, 46, 87, 93, 97, 121, 124, 16, 21, 22, 24, 29, 34, 38, 40,
125 41, 45, 46, 57, 59, 60, 62, 63,
punch 66, 68, 74, 81, 93, 95, 98, 99,
20, 137, 138 100, 101, 106, 107, 111, 112,
Punch Covering the Hand 132, 138, 139
5
push hands
2, 10, 14, 20, 21, 25, 43, 44, S
45, 55, 81, 83, 87, 94, 95, shifting
96, 100, 105, 111, 118, 120, xxvi, xxviii, 121
122, 130, 132, 134, 135, shun
137 3, 4, 5, 6, 9, 12, 13, 17, 19,
Pu Bu 22, 23, 30, 36, 37, 38, 39,
10 41, 42, 49, 53, 54, 81, 85,
86, 88, 90, 92, 93, 101, 102,

103, 115, 116 Both Sides

shun chan 5, 19
4, 5, 8, 11, 12, 13, 17, 18,
19, 20, 25, 49, 120, 135 T
silk reeling Taiji
xviii, xxiii, 2, 17, 23, 28, 30, xix, 1, 22, 28, 56, 75, 81, 82,
43, 55, 56, 85, 87, 90, 91, 84, 92, 95, 107, 115, 116,
92, 93, 122, 123, 133, 135, 118, 121, 127, 133, 134, 135,
137, 138 137, 141, 143
Single Whip Taijiquan
119 ix, xi, xviii, xix, xxi, xxiv, xxvi,
Six Sealing and Four Closing xxviii, xxix, 1, 2, 5, 9, 14, 15,
19, 120, 135 20, 22, 23, 29, 33, 34, 48, 50,
soft 53, 60, 61, 62, 63, 74, 81, 83,
xxii, xxiv, 13, 28, 43, 46, 49, 89, 90, 91, 95, 96, 108, 111,
50, 51, 52, 53, 70, 72, 87, 112, 113, 115, 116, 117, 118,
100, 111, 115, 116, 117, 119, 121, 122, 124, 125, 127,
128, 143 142, 143, 146
solid Taijiquan Treatise
9, 11, 13, 15, 17, 24, 25, 35, 1, 5, 8, 11, 12, 13, 24, 46, 50,
48, 51, 83, 119, 120, 121 55, 56, 81, 82, 83, 98, 118,
speeds 121
xxvi Tame the Tiger
spiral(s) 5, 17, 39
xxiv, 1, 12, 15, 28, 29, 30, tao
44, 46, 50, 57, 62, 65, 68, 16, 17
83, 85, 88, 90, 101, 117 target
stance xxviii, 6, 15, 25, 31, 65, 71,
xxviii, 6, 7, 10, 11, 14, 15, 89
16, 17, 19, 20, 21, 24, 31, technique(s)
35, 40, 41, 44, 46, 49, 50, xxvii, xxii, xxiv, xxv, 1, 2, 13,
51, 86, 88, 90, 91, 98, 101, 14, 17, 19, 20, 21, 25, 28, 38,
102, 103, 118, 119, 130, 40, 48, 50, 53, 54, 55, 56, 86,
137 88, 91, 93, 94, 96, 102, 103,
Step Back to Whirl Arms on 111, 117, 121, 123, 124, 125,

Index
136, 137, 139, 143, 146

The Jade Girl Works at Shuttle
128
Y
yang
ti 12, 13, 15, 28, 29, 49, 81, 82,
16 84, 90, 115, 116, 117
Tornado Kick Yilu
1 xix, 1, 4, 10, 96, 128
torso yin
xxviii, 3, 4, 6, 7, 8, 14, 15, 12, 13, 15, 28, 29, 49, 81, 82,
17, 18, 19, 20, 21, 31, 32, 84, 90, 115, 116, 117
40, 44, 62, 86, 88, 91, 102, you pan
103, 117, 118, 120, 121 14
transmission
xviii, xxii, 46, 147 Z
treatise zhuo
24, 33, 34, 56, 61, 81, 82, 54, 91, 93
83, 85, 86, 95, 100, 118 zhou
turning of the joint 14, 17, 21, 40, 43, 52, 53, 55,
13, 94, 106 56, 93, 122, 135
zhuofa
13, 93, 124
U zuo gu
upper body 14
20, 21, 55, 83, 121
W
weight
xxviii, 9, 11, 32, 33, 34, 48,
112, 113, 119, 139, 146
Whip Covering the Body
128
White Crane Spreads Its Wings
19, 23, 96, 103
wuji
84, 115


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陈式太极拳实用拳法

Chen Style Taijiquan

Published by: Hunyuan Taiji Press

This PDF is prepared exclusively for (fanchec35@laposte.net)

No part of this publication may be reproduced or transmitted in any form

English Translation by Chen Zhonghua

Second printing 2008

This PDF is prepared exclusively for (fanchec35@laposte.net)

This PDF is prepared exclusively for (fanchec35@laposte.net)

Table Of Contents 目录 xiii

2. Chen Style Taijiquan Practical Method

3. On Chen Style Taijiquan 太极拳品并序 61

4. Annotations on Taiji Treatises 王宗岳太极拳论臆解 81

5. Memoir of Learning 学拳回忆录 127

About the Author 作者 147

My father, Hong Junsheng (1907-1996), received personal tutelage

In the summer of 1991 when Grand Master Hong Junsheng gave me

I thank my Taiji Brother Hong Youren for authorizing me to be the

Taijiquan is a specialized field. Language relating to this art is very ab-

For this reason, I am indebted to all those who helped in reconstructing

The graphics provided by Jerry Arsenault certainly add elegance to this

Photos and original calligraphy of Hong Junsheng were provided by

Simple translator’s notes are in square brackets.

This book contains the characteristics listed below:

This PDF is prepared exclusively for (fanchec35@laposte.net)

Development and Evolution

In the development and evolution of Chen Family Taijiquan, changes

The Basic Principle: Chan Fa

Chan Fa is the basic principle of Taijiquan. The technique of chan first

same direction as the nose which is contrary to basic human physiology

The hand is like the counterweight of a balance scale. Its function is

From the introduction of the whole body coordination above, we have

yang compliment each other. Th is is the understanding of energy.” The

Thirteen Postures in Push Hands

This section refers to the thirteen postures in push hands. If we com-

ing enemy information so as to direct the body to act accordingly.

In Chen Style Taijiquan, the rules concerning the coordination of the

The Eight Hand Techniques

is used. In the third “Buddha’s Warrior Attendant Pounds the Mortar” a

[opposite side royal chariot]. The character 鸾 [pronounced “luan”; royal

the enemy does not strike, I do not strike first.”

Mind-Intent, Strength and Dynamics

Human physical movements are controlled by the mind-intent. In

foot advances in “Block Touching Coat” the right hand is withdrawing to

In Chen style Taijiquan

When talking about silk reeling

The mind gives the orders

Talking about the body

(2) This is pronounced as “gu wa.”

(3) This requirement is the fundamental difference between Chen

(9) An ancient treatise says, “Stand like a scale.” Th is conforms

function of the Taijiquan peng method. This refers to adjusting

(10) This refers to the concept of “balancing as one moves,” or bal-

(11) According to the requirement of the ancient treatise, “standing

Stance moves forward and backward (1)

Talking about the hand

The elbow withdraws while sinking

The methods of chan