Dear Tony

I was looking at the Chinese characters used to explain "Suri-Ashi" - namely:

步 = suri [Jap] - bu4 [Chin]

法 = ashi [Jap] - fa3 [Chin]

The second ideogram - "法" - is common in older Chinese language texts, usually found in the context of an authoritative set of rules that cannot be improved upon. This term is used in both religious and secular texts. However, the ideogram - "步" - is the operative character.

The "步" ideogram is comprised of an upper and lower particle:

Upper Particle = 止 (zhi3) - originally - a three-toed bare-foot-print (the mark left by a "still" human foot)

Lower Particle = 𣥂 (ta4) - a foot in motion - stepping forward (or backward) via heel-toe, or toe-heel orientation

In other words, to "step", "pace", and to "measure" a specific "distance" between the two-feet when walking (or "stepping") forward, back, between both sides, and along the diagonals, etc.

Translator's Note: According to the HISTORY of the International Meibukan Goju Ryu Karate-Do Federation - during 1952 Miyagi Chojun gave permission for his leading disciple Mr. Yagi Akitoku [八木明德] (1912-2003) to establish his own Dojo! The following year (in 1953) Miyagi Chojun formally passed the 'robe' and 'belt' to Yagi Akitoku confirming his status as the lineage inheritor of the Goju Ryu Karate-Do lineage. Yagi Akitoku is also known as Yagi Meibukan - as 'Meibukan' (明布馆 - Ming Wu Guan) which translates as 'Bright' or 'Pure' 'Warrior Training Hall' - as this is the name he gave his first Dojo and the manner in which his lineage of Goju Ryu was referred to thereafter. Whilst researching the various histories of Goju Ryu preserved within the 'International Okinawan Goju Ryu Karate-Do Federation' (IOGKF) - I have never come across this man's name! Indeed, it was only whilst researching the history of 'Meibukan' on that Style's Hong Kong site (in preparation for translating this article) that I learned of Yagi Meibukan and the general attitude of respect that abounds for him amongst the martial arts community of China, Okinawa and Japan! I have 'Maria Manalastas' and her 2018 (Chinese language) article conveying her journey to Okinawa and her training in the Karate-Do of the MURASAKIMURA Dojo! She is a University student from the UK whose ancestry hails from the Philippines. As we have very close ties with the Filipino people - we welcome her interesting article - which I translate here! ACW (10.10.2022)

Hello everyone! I'm Maria from the Okinawa Holiday Hackers Editorial Department. It has been four months since I came to Okinawa, and now I am experiencing the Karate-Do Dojo in the kingdom of MURASAKIMURA. There I met Mr. Kinjo, Mr. Kevin and Mr. Florian! ​

Senior Instructor Kinjo (full name ‘金城 敬章’ - ‘Kinjo Hiroaki’) is the Head of the ‘International Meibukan Goju Ryu Karate-Do Federation’ - that is the ‘Bright Martial Training Hall’ which is said to be the ‘true’ and ‘genuine’ inheritor of Goju Ryu Karate-Do tradition as founded by Miyagi Chojun (1888-1953). The ‘Hard - Soft’ (Goju) Style of Karate-Do – as led by Kinjo Hiroaki is a member of the ‘Yomitan’ Branch of the ‘Daoist Alliance’.  ​

Mr. Kevin Chaplin and Mr. Florian Poupard are Technical Instructors associated with the Okinawa Traditional Kobayashi Ryu Karate-Do and Kobudo Federation and the World Shorin Ryu Society, passing on their knowledge of Karate-Do to the world. It is slightly bewildering to gain access to such expert teachers so easily! Mr. Kevin Chaplin, for instance, is British and started trained at just 12-years old – he earned his Black Belt at 24-years old! How long does it take to earn a Black Belt? Well, that all depends on motivation and circumstance.  ​

With regular training and a high standard of commitment coupled with excellent instruction – a Black Belt can be earned in three or four years – but it all depends. Some people like to take their time and progress slowly but surely – focusing on different skills and on overcoming various weaknesses or shortcomings. Sometimes, individuals have no interest in grading and spend years working-out at the back of the Dojo! I am told that an old Black Belt sometimes fades to ‘gray’ and that there are various types of Black Belt all the way up to ‘White Belt’ again – an honour rarely bestowed in Japan and Okinawa (and only then usually by the Japanese Government itself – as such an individual becomes a ‘National Treasure’)! This means the student has completed the entire circle of mind-body self-cultivation and is beyond grading! 
​
As the practice is barefoot – I do not need to wear trainers. Oh, I forgot to introduce myself! I am a student studying at a university in the UK. I am doing a one-year Internship in Okinawa, and I have been living in Okinawa, Japan since September 2017. Before coming to Okinawa, I thought about what I wanted to do, and thought of ‘Karate’ and ‘snorkelling’. Especially Karate for self-defence. The turbulent society here has granted me ‘opportunity’ and ‘result’! 

In the UK, I have also taken many Karate courses described as ‘Women's Self-Defence" - but no matter as they were all single-shot – and I have almost forgotten what I have learned before the next class. If you encounter an emergency, what skills should you use to deal with it? When asked this question I had no idea of the answer! I really want to learn about self-defence properly and to a greater depth. Even if it's just a little bit of good quality knowledge – such learning can make you feel more at ease! ​

When I was a child, I was often taught that ‘even at noon, never go out alone, and definitely go out with someone you know’, but this attitude did not teach us about self-defence, which made me feel very insecure as a child. When traveling alone from England to the unknown land of ‘Okinawa’, I decided to development my abilities and make the most of this time. After I asked Mr. Kinjo and Mr. Kevin who teach Karate-Do in MURASAKIMURA, they said that the techniques are different depending on the Karate-Do ‘Style’. I was surprised and found a more attractive side to Karate-Do than just self-defence. There are so many more and different elements than simply nullifying an attack! 
​
It may be an exaggeration to describe this, but through the principles of Karate-Do training - we can connect to our lives and discover our own true value! We become self-aware through the process of concentrating upon our body posture and movement – as well as upon being aware of our state of mind! Awareness in the mind ‘expands’ throughout the body and a general sense of ‘Wholeness’ develops!  

I am able to see things from a ‘Beginner’s’ perspective – even though I have a little bit of experience. Prior to coming to Okinawa I had no idea that Karate-Do has ‘different’ Styles!  Self-defence courses are very basic and do not bother with background information. The teachers charge a lot of money and spend a few hours showing the most basic movements. In the Dojo of MURASAKIMURA things are very different! Here, two ‘Styles’ share the training space harmoniously! This is the ‘Kobayashi Ryu’ Style (which moves sharply from left to right and right to left – whilst the ‘Goju Ryu’ Style uses big, circular movements which flow smoothly forward and back! In this Dojo the differences between Styles are respected and preserved – but this does not stop a positive interaction! ​

Although the MURASAKIMURA Dojo is very strict – it is also very welcoming, and thousands of people visit every year! This led to the development of the MURASAKIMURA Hotel which is not very far from the Dojo! We must enter the Dojo with respect by bowing at the door and walking calmly to our training spot on the Dojo floor. We then must sit down in the Japanese ‘Zen’ style and ‘meditate’ so that the mind and body ‘relaxes’ before the in-depth technical training begins. Leaving the stresses and tensions of the world ‘outside’ is a unique quality of ‘Karate-Do’ - and is certainly a cultural attribute I could not find in my home country of the Philippines! As training happens all through the day – the type of training varies depending upon the time of day (and the type of Yin-Yang energy in the air). After meditation we loosen the body from bottom to top and work on strengthening. After that there is technical practice, Kata and sparring, etc. Although basic agendas are followed – sometimes individual students have come for a particular type of training and the teacher(s) separate the class into appropriate groups.  

From the tips of the toes to the top of the head and to the tips of fingers – every part of the body was systematically trained so that the next day I was as stiff as a board and thought my body was going to fall apart! The instructors are happy to share a joke or have a laugh – but do not over-step the line of respect or the training will take an unexpected turn! Although this Dojo is open to the general public - ‘special’ classes also are given for disciples and students who are looking to achieve a very high level in Karate-Do! This training is different and not for the faint of heart – although we were not allowed to see any of it. We were told ‘stories’ by other students although the instructors said nothing. One of my favourite areas of Karate-Do is the weapons training! I had never seen this in the UK and absolutely love all the different implements! This was the area I requested extra training within. One of the stories is that an Okinawan King once banned weaponry amongst the population – and so all the Karate-Do weapons look like farming tools!  
​
Every part of the Dojo floor must be regularly cleaned and maintenanced. The Okinawans (who follow many Chinese customs) say it is an ‘honour’ to do this! To make this system work, everyone must be polite and well disciplined! There are many different training paths being pursued at any one time – and rarely are you left alone. I personally like it when large groups all move together – punching, kicking and blocking their way up and down the hall! It takes tenacity to enter the Karate-Do Dojo every day and voluntarily submit yourself to the hard discipline of Karate-Do training! Teacher Kevin seems to have some doubts about modern karate. Nowadays, many people just want to learn the skills that appear in the movies or the movements that can get high scores in the competition. However, compared with those who just want to get the first place, the number of learners who aim to get a Black Belt has gradually increased recently, and the teachers are also very happy because of this. ​

Original Chinese Language Source: ​

https://ohh.okinawa/zh/article/896/ ​

Contribution & Translation Shifu Adrian Chan-Wyles

Beginners learn Taijiquan by replicating the "fist frame" (拳架-Quan Jia) - or the ‘physical structure’ of the Taijiquan style as taught by their teacher. The teacher uses the ancient method of teaching one step and one sequence at a time, so that each student can learn each step and each sequence before moving on to the next section. The teacher ‘expresses’ each movement one by one, whilst the practitioner imitates these movements ‘one by one’ until they become natural. This process is termed the "leading frame" (领架 - Ling Jia). Although the “fist frame” defines the physical appearance of the Taijiquan style, the essential and underlying reality of these movements contains an extremely rich content. It not only contains its extensive martial application, but this body of knowledge is closely connected to the internal strength-building (内功 - neigong) exercises. Authentic Taijiquan is passed on from one generation to the next through its readily recognisable ‘fist frame’ or stylised form. It is only through the correct preservation of the “fist frame” that all the other ‘hidden’ techniques are preserved and passed-on.  ​

To effectively learn a style of Taijiquan, you must first seek out the correct “enduring image” (形象 - Xing Xiang), as taught by a reliable teacher. Logically follow the rules, be meticulous, and replicate each movement one by one and step by step. First learn the correct orientation of the body (that is, the correct alignment of the head, torso, arms, legs, hands and feet, etc), next perfect the hand positions and the techniques through which these positions are used, then perfect the footwork – learning ‘how’ and ‘when’ to step and stand-still, learn all the movement routes – that is how to step, when to stop stepping and how to piece each movement together into a smooth sequence of events, and through doing all this probably, mastery the ‘outer’ style of each style. The ‘outer’ methods are mastered first – then followed by a deepening of understanding and awareness whereby the ‘inner’ methods become apparent and are in-turn mastered. This creates a unified process which sees a relaxed mind, body and environment ‘merge’ into one complete reality of ‘awareness’ and all-embracing ‘presence’.  ​

According to whatever the style of Taijiquan being studied, ensure that the ‘chin is placed-forward (and slightly down) so that the vertebrae of the neck are gently but firmly ‘extended’ and the head correctly ‘lifted’ and placed with a ‘rooting’ strength upon the shoulders. The head and neck – in relation to the shoulders – becomes both ‘buoyant’ and yet ‘heavy’ whilst being perfectly aligned between all its constituent factors. This alignment of the vertebrae extends down from the neck into the chest and lower back area (simultaneously confirming the ‘concave’ and convex’ anatomical structures), with each placed exactly where it should be above and below all other contributing structures. The shoulders are ‘rounded’ as they surround the ‘rounded’ chest-cavity and there is no contradiction in the head-to-toe alignment of the bones, muscles, ligaments and tendons. The chested is rounded as it fills and empties with ‘air’ and ‘qi’ (氣). Therefore, the concave and ‘empty’ chest (together with the relaxed and strengthened abdominal muscles) joins the neck and head in being both ‘robust’, incredibly ‘strong’ through ‘alignment’ and yet ‘flexible’ like the wind. The pelvic-girdle is correctly aligned with the vertebrae that emerge from it. The pelvic-girdle form a ‘bowl-like’ structure into which the mass of the digestive organs sits, manoeuvre and function, etc. From the pelvic-girdle the upper body is structured and lower body touches the earth. The pelvic-girdle connects to the ground through the bone, joint and muscle structures of the legs, which always includes the connecting tendons and ligaments all over the human body! The pelvic-girdle must be rounded and concave so that it aligns with the knees, and the ankles, whilst the knees remain ‘rounded so that the bodyweight can ‘drop’ and ‘rise’ through the area unhindered. The descending bodyweight drops into the ground through the centre of the anatomical foot-structure (which varies in exact location depending upon the technique being used). When all this is ‘corrected’, then it becomes obvious that the shoulders and hips, elbows and knees, wrist and ankles and hands a feet become permanently ‘unified’ and ‘aligned’ in their physical activity and non-activity (I.e., ‘standing still’, etc). As ‘awareness’ increases, the shape of the hand and the ‘exact’ placement of one bone to another becomes possible and is a skill repeated all-over the body including throughout the structures of the feet. In other words, the ability to ‘align’ and correctly ‘arrange’ the entire body in general – becomes a highly efficient ‘localised’ skill applied to the smallest area of the body itself. This is how tremendous power can be generated throughout the ‘frame’ and correctly emitted through with a ‘fist’ or the open ‘palm’. Conversely, huge amounts of power can be ‘absorbed’ through an ‘open’ or ‘closed’ hand, distributed throughout the Taijiquan ‘frame’ and harmlessly neutralised into the environment. This is how the ‘mind’ first ‘expands’ its awareness’ throughout a ‘unified’ body-structure (or Taijiquan ‘physical ‘frame’) before ‘expanding’ beyond the physical ‘frame’ and becoming ‘all-embracing’ and ‘all-inclusive’ of ‘all’ and ‘nothing’ in the physical environment! This is the process of how a material ‘form’ (形象 - Xian Xiang) become an immaterial, ‘mind’ or spirit-driven ‘form’ (神象 - Shen Xiang). If ‘physical’ Taijiquan practice does not evolve into a ‘spiritual’ Taijiquan practice, then a life of practice, determination and sacrifice has been entirely wasted! The teacher provides the ‘fist form’ - but you must practice ‘beyond the ‘fist’ and firmly cultivate the ‘mind’. Without this transformation, nothing substantial can be fulfilled. The ‘spiritual essence’ is contained within the ‘form’ and the ‘frame’ - but is dependent upon neither and must emerge from both. However, due to the nature of the complexity of Taijiquan design and practice, it is inevitable that some will encounter problems with their practice. Beginners are often prone to rigidity of mind and body and are unable to properly ‘adapt. The most common errors involve ‘stiffness’ (僵 - Jiang), ‘scattered’ awareness (散 - San), ‘discontinuous’ awareness (断 - Duan), ‘non-alignment’ (歪 - Wai), ‘non-rootedness’ (浮 - Fu) and other problems.  ​

A) ‘Stiffness’ (僵 - Jiang) - involves ‘tension’ being hidden throughout the mind and body of the practitioner. It is a product of ‘habit’ that must be undone and countered through the practice of psychological and physical relaxation. Habits of thought that generate psychological tension must be ‘dissolved’. Simultaneously, the tension that abides within the muscle-fibres must also be ‘released’ through deep breathing and the focus of the mind’s attention upon the area. Eventually All mind-body tension (which is merely ‘blocked’ qi energy flow), must be a) ‘released’ and b) ‘reabsorbed’ into the entire mind-body system.  

B) ‘Scattered’ awareness (散 - San) consists of a mind that is not yet ‘unified’ into a spiritual-whole so that the physical body is also affected by this ‘disunity’. A scattered mind inevitably manifests as a scattered body in the physical realm, whereas a unified mind which is all embracive of the physical body (and environment) inevitably provides the foundation for a fully united Taijiquan form. The ‘awareness’ must be ‘united’ by focusing the mind and disciplining its functionality. Once the psychological processes are ‘united’ - then the physical body (and its actions) will be permeated by this ‘unified’ awareness.  

C) ‘Discontinuous’ awareness (断 - Duan), between the upper and lower body, means that there is no connection between the mind, body and environment. In other words, no ‘rootedness’ as the practitioners ‘awareness’ capacity is both incomplete and discontinuous. The upper and lowe body cannot interact in a fluid and smooth fashion. Q energy flow is ‘broken’ at crucial points (effecting ‘jing’ [精] and ‘shen’ [神] circulation, generation and transformation). As the top half of the body is ‘disconnected’ from the bottom half of the body – there is no transference of ‘awareness’, ‘energy’ or ‘ability’ through the pelvic-girdle. Beginners must observe and understand flowing water, reeling silk and clouds floating across the sky and how nature achieves these feats of action with no apparent effort at all. Human-awareness must extend fully in the ten-directions and not stop short at nine-directions! The practitioner must master the connection between ‘awareness’ and ‘movement’ - when such an awareness is ‘lacking’, then there is a ‘discontinuous’ awareness, or ‘break’ between areas of psychological and physical control. This problem can be resolved through practicing ‘deep’ relaxation of mind and body, as well as focusing the mind to ‘lead’ and ‘guide’ (引 - Yin) the awareness evenly through the physical structures of the body, so that ‘awareness’ always precedes and initiates all movement so that there is never a ‘break’ between ‘intention’ and ‘actuality’.  

D) ‘Learning to lead’ (引 - Yin), or direct a strengthened, concentrated and united mind so that its ‘intention’ continuously precedes all movement both ‘within’ and ‘without’ the physical body. In this regard, conscious awareness must automatically permeate the ten directions and everything within those ten directions – including the individual mind and body. This is a continuous pulsation that exists during sleep and awake times and which is fundamental and underlying in nature. Guiding the awareness, however, ss subtly different as it is a ‘refined’ awareness operating within this meta-awareness. Whereas the meta-awareness permeates the cellular structure of the mind and body – this ‘leading’ awareness penetrates the cellular wall and permeates into the subatomic structures. It has within it a compelling and attracting force which can also be ‘reversed’ into a repelling force (like releasing the built-up energy in a drawn-bow). At other times, it directs awareness and ‘pulls’ the physical body into the various directions of movement required. It is nothing short than the evolutionary mind-body nexus. ‘Thought’ within this context, although appearing ‘spiritual’ and ‘other-worldly’ is in fact a very subtle form of substrative material reality.  

E) ‘Non-alignment’ (歪 - Wai), refers to a disjointed and misplaced Taijiquan ‘frame’ (positioning) and ‘sequencing’ (form) so that the entire manifestation departs from the ‘law’ of the style, the philosophy of the tradition and the instruction of the teacher. Another description is that of a ‘crooked’ mind and body which mislead the practitioner and the world of taking the wrong direction. The body leans when it should be straight, or is straight when it should be leaning! The body remains ‘unrooted’ when it should be firmly affixed to the ground. The mind has no unified presence and is unable to penetrate and guide the the physical structures of the body. As there is no penetrative insight, the movements are ridiculous and disconnected. There is no awe-inspiring presence and no real Taijiquan practice taking place!  

​F) ‘Non-rootedness’ (浮 - Fu) can also be translated as ‘floating’ and refers to the non-dropping of the ‘qi’ (and ‘bodyweight’) down into the dantian (丹田) situated two-inches below the naval and through the centre of the bones (stimulating the bone-marrow) in the case of the bodyweight proper. Pockets of psychological and physical tension can prevent the qi-energy flowing properly through the eight special channels (and the numerous other major and minor qi-energy flow channels), as well as the bodyweight ‘dropping’ effectively through the centre of the bones down into the floor through the soles of the feet, etc. Eventually, the dropping of the bodyweight results in a ‘rebounding’ force which bounces the qi-energy back up the body through the centre of the bone marrow – a gravity related processes which eventually integrates with the qi-energy flow through the qi-energy channels. If an underlying psychological awareness of the deep structures of the body is not present, then neither qi-energy flow nor bodyweight movement will be understood or even known to exist! Instead, the external body will be separated into essentially top-heavy and insular compartments of disjointed and non-rooted entities! All is disconnected from the ground and from the awareness of the mind. Drop the awareness into the ground to rescue the mind and body from this hellish existence!  ​

This is why the ‘fist frame’ is the mother of the Taijiquan system of advanced Chinese martial arts (as it conveys the ‘secret’ of how to ‘punch’ with extreme power! Each individual part of the body must be thoroughly penetrated and minutely understood with a fully develop and directed conscious mind – before each part of te body is ‘integrated’ (through accumulated ‘insight) into a ‘unified’ whole. Although a ‘form’ of Taijiquan made well hold continuous physical characteristics that continuously broadcast a well-known' style – it is the mastery of the ever-change ‘frame’ of the Taijiquan form that is vital for martial arts dominance and success in the physical world. Of course, the ‘form’ and ‘frame’ obviously over-lap and coincide but they are not identical. Whereas a ‘style’ of Taijiquan may well utilise a continuous ‘form’ or philosophical-physical approach – whilst a continuously changing, altering and adjusting ‘frame’ may be manifested by an expert practitioner.  Whilst being firmly ‘rooted’ to the nourishing ground, an expert practitioner of Taijiquan is continuously manifesting the ‘root’ principles of the style, whilst also adjusting that particular ‘form’ (physical superstructure) to the conditions prevailing in the external world. A ‘fist frame’ facilitates ‘punching’ (or ‘open and closed hand techniques’ in general), whilst a ‘kicking frame’ opens the hip-area allowing for an array of ‘lifting’ or ‘floating’ leg techniques which uses the foot, knee or side of the leg-structure to ‘strike’ or ‘block’ whist standing still, or moving forward, back or side to side (although some of this activity might fall under the designation of a ‘stepping frame’ adjustment). An advanced ‘iron-vest’ frame allows for the bone structure to be utilised in a manner that deflects, absorbs or re-directs incoming energy, etc. There is even the case that suggests that the ‘frame’ of a Taijiquan style should be further adjusted as the age of the practitioner increases to counter the effects of ageing. With regards to self-defence, the body-shape, experience and motivation of an opponent will call upon the defending Taijiquan to adjust the type of ‘frame’ they manifest during hostilities.  A Taijiquan ‘form’ that does not adjust its ‘frame’ (or the distance between the feet and between the hands), is then ‘stuck’ in manifesting just one particular ‘frame’. This is a common mistake today developed from a lack of properly qualified teachers.  ​

When Taijiquan was ‘liberated’ from the limitations of feudalism in 1949 – there was not readily available a suitable cadre of instructors to carry-out this advanced ‘liberating’ policy. To remedy this, it was decided that initially it was enough for the ‘copying’ of the superficial movements (I.e., ‘form’) to take place throughout China, and that over-time, as this new approach of ‘openness’ settled in (with a limited single ‘frame’), the number of qualified teachers would increase. Today, this transitional stage Is still in operation, with practitioners seeking an ever-greater depth of understanding, although association with legitimate lineage masters that are coming to light. This is a slow but inevitable process. Taijiquan – the most advanced martial art ever constructed by the human mind – has been ‘freed’ from the few exclusive lineages that once controlled its dissemination. Although lineages till exist and their practice is disciplined, the knowledge they possess in now viewed as belonging to humanity. ​

Chinese Language Reference: 
https://www.sohu.com/a/114000920_467831 
拳架为学练太极拳之母！练拳易犯的几点坏毛病，快来看看自己有没有？  
2016-09-09 11:29 
点击上方↑"功夫太极"快速免费订阅太极养生资讯 
"拳架"为学练太极拳之母[摘编] 
 
初学太极拳应从学习“拳架”开始。即是学练老师的拳架。一招一式，逐一模仿。这一过程，称之为“领架”。拳架虽为外形，但却有极为丰富的内容。它不但含有很多技击招式，还与内功练习紧密相连。拳架是太极拳的基础，也是练习太极功夫的向导。没有拳架就无法练习太极拳。架子正确与否关系到太极拳的功夫能否练成。 
学练拳架，先求形象，须循规蹈矩，一丝不苟，逐一模仿。先学基本的身法、手法、步法，动作路线，各定式的样子及要领。架子应先求开展，后求紧凑。要求全身节节放松。如某一定式，先查是否“虚领顶劲，立身中正”，是否“含胸拔背，胸空腹实”，是否“松腰落胯，圆裆扣膝收臀”；再查步法是否正确；再检查肩肘腕是否放松，是否“沉肩坠肘、塌腕舒指”；最后再检查掌形、拳形，钩手等是否正确。在“形象”的基础上再求“神象”。不但要求形象，还要求神象。如不得太极拳之神形，则练一辈子也是茫然，不成大器。若想精其技，趋大成者，非得老师拳架之神形不可。然而，由于太极拳的特点，初学者往往难以适应，易出现一些毛病，最常见的主要有：僵、散、断、歪、浮等毛病。 
1 
僵 
就是僵硬、松不下来。练习太极拳，松为第一要义。而没有经过太极拳练习的人，身上都有僵劲。年龄越大，身体越是强壮，僵劲越大。而太极拳的动作是圆的运动，要求柔和缠绵，节节贯串，全身协调，主宰于腰。这就给练习太极拳带来很大的困难。因此，一开始，就要强调放松，练习者要有意识地使自己的身体放松。用意不用力，意松体松，内外皆松。 
 
2 
散 
即神散，形散。练习太极拳要求全神贯注，心无旁骛，如果练拳时心不在焉，杂念丛生，就无法做好动作。形散一般是指动作幅度过大，没有含蓄，或者动作不协调，散了架子。练习太极拳手臂和腿要自然弯曲，不可直手直脚，要注意处处保持太极球的形态。同时注意全身的协调性，所有的动作主宰于腰，以身领手，周身一家。 
3 
断 
指意断，劲断。动作不连续，上下动作之间断开，缺乏圆滑的过渡。太极拳要求柔和缠绵，练拳时，上动未停，下动又起，如行云流水，抽丝挂线，一气呵成，动作做到九分，意要贯到十分。而初学者往往不能很好掌握动作与动作之间的衔接问题，因此，就出现了“断”的问题。要克服这个毛病，一要注意放松，二要加强“引”的练习。即掌握“引”的规律，一般来说，引的规律是欲上先下，欲左先右，欲前先后。就是向相反的方向运动。 
4 
引 
“引”在太极拳中有非常重要的作用，它是太极拳的精华和绝妙之处。它不但起着承上启下的作用，还关系到太极拳阴阳转换，虚实开合的变化。没有引，太极拳的动作就无法圆滑过渡；没有引，就无法实现折叠转换；没有引，劲就无法绵绵不绝。 
然而，在现实生活中，许多太极拳练习者，往往忽视“引”的练习和应用。他们往往注意动作的外形是否到位，样子好不好看，而忽视了太极拳的精华。练好引的关键是用内动带动外动，心静体松，精神内固，丹田旋转，引领全身，以根节催动梢节，动作似停非停，将展未展之际，心意一动，“引”则油然而生。上动未停，下动又起，流连缱绻，无始无终。应该特别指出，引是自然而然的，是松沉的表现，不是故意做出来的。不可为了做引的动作，故意把拳打得一顿一顿的。引从外形上看，以不露痕迹为上品。 
引在推手中有着极其重要的作用。两人接手后，轻轻一引，即可化解来力。能引，则能做到劲由内换。由于引的圈子很小，则可做到在不动身形的情况下化发自如，即引即发，原地风光。 
因此，打太极拳需注意引的练习。只有把引练好了，才能打出太极味，才能使整套拳如抽丝挂线，绵绵不断；似长江大河，滔滔不绝。引是太极拳的细微之处，乃太极拳绣花之法，须默识揣摩，细心体悟，才能真正学到。 
5 
歪 
指身法不正。前俯后仰，左右歪斜。练习太极拳身法以端正为本。身法端正，无所偏倚，虚灵内含，浩然之气，运于全身。初学者往往由于动作僵硬，易使身体不正。身法中正是练好太极拳的基础，千万马虎不得。 
6 
浮 
即漂浮。太极拳要求含胸拔背，胸空腹实，气沉丹田，落地生根。而初学者往往架子忽高忽低，挺胸突臀，动作漂浮，气向上涌，头重脚轻。浮乃练习太极拳之大忌，须注意克服。 
要克服上述毛病，关键要抓住“松、静、沉”三个字。无论练习何种太极拳，都要在这三个字上下功夫。因此，“松、静、沉”为练习太极拳的三字经，要把它刻在脑海中，落实在行动上。在学习老师拳架的过程中，要细心模仿，悉心领悟动作要领，发现问题及时纠正。太极拳架中包含有极丰富的内容，要掌握这些内容，需要长期反复练习才能做到。 
因此说，拳架为母。练习太极拳一定要在拳架上下功夫。每天反复盘拳架，如有可能，尽量多练。同时，要不断领悟内在的东西，练悟结合，“拳打千遍，其理自现”。练习拳架有一个“从外引内，以内带外”的过程。开始时，只能外形划大圈，而后逐步产生内动，每个动作先有内动，再有外动，环环相扣，无始无终，动作沉稳，柔棉，一动无有不动，一静无有不静，内外合一，周身一家。只有这样，才能逐步提高自己的太极拳水平。 
孔子曰：“人而无信，不知其可也” 
意思就是说：一个练武之人要是连《功夫太极》微信都没关注，简直都不知道他是怎么练拳的.. ​

Advanced martial arts practice is ethereal even though it involves the movement of the body. In fact, moving the body is basic gongfu training, a mastery of which should be gained in one’s youth if possible. When the body ‘ages’ - a practitioner does not want the problem of mastering martial technique whilst coming to terms with how ‘ageing’ changes the mind and body. Knowing how to stand, fall, get-up, moving, kick, punch, block and evade, etc, are foundational issues that must be thoroughly absorbed into the deepest levels of the mind and body well before middle-age is reached. Of course, this is not always the case, as some people take-up the practice of traditional Chinese martial arts late in life – but with regards the more robust and rugged ‘external’ techniques – youthful practice is preferred. This is why many older people (with no previous experience) start their martial arts training through one of the ‘internal’ arts – which are a product of an ‘advanced’ and ‘mature’ mind-set. ​

On the other hand, if an individual is able to build 20-30 years of training prior to hitting 40-50 years of age – then the bones, joints, muscles, ligaments, tendons and inner organs have all had time to experience a ‘hardening’ process over-time - and are far more ‘robust’ whilst the individual traverses into older age. Probably the greater reason for early martial arts practice is that the ability to produce massive (internal and external) impact power (with minimum) effort must be mastered before the body transitions into older age. This observation does not mean that older people cannot achieve this ability later in their life – but to already possess this devastating power is one less burden – particularly as we may also have far more responsibilities as mature people than the average young person. However, with the right type of instruction from a genuine Master, anyone of any age can ‘master’ gongfu regardless of circumstances. Motivation is the key to it all. ​

The mind must be ‘still’ and ‘expansive’. Its psychic fabric must be simultaneously ‘empty’ and yet ‘envelop’ all things without exception! Although there is much experimentation in the West with the physical techniques of the many (and varied) gongfu styles – very few practitioners are interested in the spiritual or higher psychological aspects of traditional Chinese martial arts. This is because gongfu has been taught the wrong way around in the West to suit the cultural bias of the fee-paying audience. Whereas in China kicking is learned before punching – in the West punching is taught before kicking (because of the influence of Western Boxing). Whereas in China a gongfu practitioner learns to stand still and to stand ‘solid’ whilst defending the ten directions – in the West students are taught to move around before being taught how to ‘stand still’ (this is because Western students do not understand the important of achieving inner and outer ‘stillness’). Whereas in China gongfu student learn to ‘relax’ before assuming postures – in the West students are taught to ‘stretch’ using yoga-like techniques (mostly unknown in China). Whereas students in China learn to ‘strike’ various wooden objects to condition the bones of the hands and feet – in the West, students are encouraged to hit ‘soft’ pads that give a false impression of what it is like to hit a ‘real’ body! In the West, the mind is ‘entertained’ as a means to secure continued fee-paying through class attendance – whilst in China the Master continuously looks for new ways of ‘testing’ the virtue of the student and for any reason to ‘expel’ them from the training hall!  ​

All this ‘inversion’ must be remedied if the highest levels of spiritual and physical mastery are to be achieved. This has nothing to do with rolling around on a padded floor wearing padded-gloves – and everything to do with ‘looking within’ to refine the flow of internal energy. The awareness of the mind must permeate every cell of the physical body whilst the practitioner sits correctly in the meditation posture. What else is there? When advanced practitioners ascend to a certain age of maturity, reality has nothing to do with the ego pursuit of ‘winning’ or ‘losing’ in petty disputes that ultimately mean nothing. Most of the combat sports of the moment are fleeting and exist merely to make money – and they are ineffective on the modern battlefield and not practiced by the military! The final lesson is to ‘leave the body’ with the minimum of fuss when the time presents itself. In a very real sense, a genuine Master of martial arts has ‘already’ transcended the boundaries of material limitation whilst still living. This sense of ‘completion’ and ‘transcendence’ is what draws the already perceptive into his or her presence to receive instruction... ​