Grand Ridge-Pole Closed-Fist Classic (太極拳經 – Taijiquan Jing)
Zhang Sanfeng (1247-1464)
Translator’s Note: Taijiquan is a practical art that must be physically practiced under the guidance of a competent teacher. Indeed, the profound realisation will only manifest through disciplined and continuous practice. Reading texts like the following without the requisite physical attainment will attain very little. This text is written from the perspective of a master who has perfected his-her mind and body through the practice of Taijiquan. An individual in the midst of practicing Taijiquan – perhaps ten-years along the path – might gain a little inspiration from this text. After twenty-years – the practitioner might experience an alignment with the impetus of this text. After thirty-years a little mastery might manifest – but this depends upon the quality of instruction and the martial experience (fighting is as important as sitting correctly in “still” meditation). The central pillar (極 – Ji) of this text is perennial and exists regardless of the historicity of the words and concepts. No one seems to know what the “Thirteen-Postures” are or where this text arose – despite its inscription. The concept of the “Grand Ridge-Pole” (太極 – Tai Ji) exists in the Commentarial chapters (the Ten Wings) of the Yijing [易經] (Change Classic) and probably dates to around 1000 BCE. Therefore, the concept of the “Grand Ridge-Pole” (太極 – Tai Ji) is ancient and appears throughout Chinese-language historical texts relating to one martial art or another – without details given as to the exact structure of those arts. A silk manuscript dating to 168 BCE contains painted pictures of “Daoyin” (引导) postures which look very similar to the positions contained in modern Taijiquan. Regardless of the historicity of modern Taijiquan – “Grand Ridge-Pole” (太極 – Tai Ji) is an ancient concept within Chinese culture linked to a) martial excellence, and b) spiritual transcendence. These attributes are not new or modern. Simply know the following words is not good enough. There must be a practical development of the mind and body that corresponds to the meaning of these words. The term “Long-Fist” might derive from the idea of prolonging life (longevity) rather than a statement regarding the structure (or organisation) of physical martial technique. On the other hand, it is curious that this name appears to match that of the (external and militaristic) Northern Long-Fist Style. As for the assumed age of “217” for Zhang Sanfeng (a genuine historical figure) – it is thought that this might involve a confusion of two different people carrying the same name (it is the earlier figure that concerns us here – who was born in 1247 CE). Finally, which version or incarnation of “Taijiquan” is the author discussing? Many assume that it is the modern variants, but I would hazard a guess that the modern variants are merely “conforming” to the wisdom inherent within this text – aligning their technique with its structures, if you like. This observation does not intend to demean the contemporary versions – far from it – but seeks to add a context to an already complex history.
ACW (11.5.2026) Cultivate unified and buoyant movement - throughout the entire body - every constituent part must be both light and agile - whilst remaining strung together [unified].
一舉動，周身俱要輕靈，尤須貫串。 Inward Vital Force (氣 - Qi) should be pulsatingly vigorous and expressed (unconstrained) throughout all (outer) directions – whilst Spirit (神 – Shen) [a purified conscious-awareness] should be inwardly (內 – Nei) gathered (and focused). 氣宜鼓蕩，神宜內斂。 Do not employ the deficient (physical) expressions of overly-sinking (凸 – Tu) or overly-protruding (凹 – Ao) points (of posture) - do not employ the (physical) expression of incomplete (缺 – Que) or deficient (陷 – Xian) [alignment of posture]. Do not employ the (physical) expression of unnecessarily limiting (斷 – Duan) - or overly [asserting] (續 – Xu) points (of posture). 無 使有凸凹處，無使有缺陷處，無使有斷續處。 The root (根 – Gan) [of dropping and rebounding power] lies in the feet (腳 – Jiao) - it is “Issued” (發 – Fa) [fired] up through the legs (腿 – Tui) - is masterfully-channelled (主宰 – Zhu Zai) through the waist - and [powerfully] “Forms” (形 – Xing) as an expression in the “Open-Hands and [spread] Fingers” (手指 – Shou Zhi). 其根在腳，發於 腿，主宰於腰，形於手指。 Up from the feet – up through the legs - and into the waist - always ensure the flow of an integrated “Unified Vital Force” (一氣 – Yi Qi). 由腳而腿而腰，總須完整一氣。 Moving forward or moving back - advancing forward or retreating backward - only then is there the “grasping” (得 – De) of the “tipping-point” (機 – Ji) and the gaining of the upper-hand (得勢 – De Shi). There are times, however, when it is not possible to “grasp” (得 – De) the “tipping-point” (機 – Ji) and gain control through the use of a powerful momentum (勢 – Chu). When the body transitions in a “fragmentary” (散 – San) and “disorderly” (亂 – Luan) manner – the “fault” (病 – Bing) lies in the [non-aligned] waist and legs. 向 前退後乃能得機得勢，有不得機得勢處，身便散亂，其病必於 腰腿求之。 “Up-Down” (上下 – Shang Xia) – “Forward-Back” (前後 – Gain Hou) – “Left-Right” (左右 – Zuo You) – “All” (皆 - Jie) [should move] in a “Uniformed” (然 – Ran) manner [like disciplined soldiers changing from one formation to another]. 上下前後左右皆然。 Generally, this utilises a correct “Inner-Awareness” (意 – Yi) – not an “External-Facing-Awareness” (外面 – Wai Mian). 凡此皆是意，不在外面。 If there is “Rising” (上 – Shang) then there must be “Descending” (下 – Xia) - if there is “Advancing” (前 - Qian) then there must be “Retreating” (後 - Hou) - if there is [shifting] “Left” (左 - Zuo) then there must be [shifting] “Right” (右 - You). 有上 即有下，有前即有後，有左即有右。 If “Inner-Awareness” (意 – Yi) intends to move in an “Upward” (上 – Shang) direction – then there must be a simultaneous transition “Downward” (下 – Xia) directed by “Inner-Awareness” (意 – Yi) – if the body is “Lifted-Up” (掀起 – Xian Qi) – then there must be a simultaneous transition of “Pressing-Down” (挫 – Cuo) using a manifestation of “Inner-Awareness” (意 – Yi). 如意要向上，即寓下意， 若將物掀起即加以挫之之意。 The “Root” (根 – Gen) [of an opponent] should be suddenly “Cut-Off” (斷 – Duan) – it should be suddenly “Destroyed” (壞 – Huai) using manifest [unified] “Speed” (速 – Su) - “Without a Doubt” (無疑 – Wu Yi) [this is true]. 斯其根自斷，乃壞之速而無疑。 With regard to “Emptiness and Fullness” (虛實 – Xu Shi) - it is advisable to “Clearly-Distinguish” (清楚 – Qing Chu) between these two attributes – as “Each and Every Position” (一處 – Yi Chu) [is enthused] with “Emptiness and Fullness” (虛實 – Xu Shi) – “In All Places” (處處 – Chu Chu) [and at all times] there is this “Totality” (總 – Zong) of experience regarding “Emptiness and Fullness” (虛實 – Xu Shi). 虛實宜分清楚，一處有一處虛實，處處總此一虛實。 The “Enter-Body” (周身 – Zhou Shen) – is “Segmented” (節節 – Jie Jie) – and [yet unified by being] “Strung-Together” (貫串 – Guan Chuan) – without even the width of a “Silk-Hair” (絲毫 – Si Hao) daring to creating a “Divide” (斷 – Duan). 周身節節 貫串，無令絲毫間斷耳。 The “Grand Ridge-Pole Fist” (太極拳 – Tai Ji Quan) is also known as the “Thirteen-Postures-of-Long-Fist” (十三勢長拳 – Shi San Shi Chang Quan). 太極拳又名十三勢長拳。 Long-Fist (長拳 – Chang Quan) when defined – is named after the “Long River” (長江 – Chang Jiang) [Yangtze] – the “Great Body of Water” (大海 – Da Hai) surges endlessly – “Without-End” (不絕 – Bu Jue). 長拳者，如長江大海滔滔不絕也。 The “Thirteen-Postures” (十三勢 – Shi San Shi) are premised upon the “Eight Trigrams” (八卦 – Ba Gua) and “Five Phases” (五行 – Wu Xing). 十 三勢者八卦五行也。 1) “Ward-Off” (掤 – Peng) 2) “Roll-Back” (捋 – Lu) 3) “Press” (擠 - Ji) 4) “Push” (按 – An) 5) “Pull” (採 – Cai) 6) “Split” (挒 – Lie) 7) “Elbow” (肘 – Zhou) 8) “Shoulder” (靠 – Kao) This list equates to the “Eight Trigrams” (八 卦 – Ba Gua). 掤、捋、擠、按、採、挒、肘、靠，此八 卦也。 1) “Advancing-Step” (進步 – Jin Bu) 2) “Retreating-Step” (退步 – Tui Bu) 3) “Left-Look” (左顧 – Zuo Gu) 4) “Right-Look” (右盼 – You Pan) 5) “Centralised-Stability” (中定 – Zhong-Ding) This list equates to the “Five Phases” (五行 – Wu Xing). 進步、退步、左顧、右盼、中定，此五行也， 1) “Ward-Off” (掤 – Peng) 2) “Roll-Back” (捋 – Lu) 3) “Press” (擠 - Ji) 4) “Push” (按 – An) This list equates to the following “Four Trigrams” (四正 – Si Gua). 1) “Creative” (乾 – Qian) 2) “Receptive” (坤 – Kun) 3) “Entrapment” (坎 – Kan) 4) “Coherence” (離 – Li) This list equates to the “Four-Cardinal-Positions” (四正位 – Si Zheng Wei). 乾、坤、坎、離四正位也。 1) “Pull” (採 – Cai) 2) “Split” (挒 – Lie) 3) “Elbow” (肘 – Zhou) 4) “Shoulder” (靠 – Kao) This list equates to the following “Four Trigrams” (四正 – Si Gua). 1) “Stop” (艮 – Gen) 2) “Liking” (兌 – Dui) 3) “Quake” (震 – Zhen) 4) “Obedient” (巽 - Xun) This list equates with the “Four-Assisting-Positions” (四輔位 – Si Fu Wai). 採、挒、擠、靠，即艮、 兌、震、巽四輔位也。 1) “Advancing” (進 – Jin) 2) “Retreating” (退 – Tui) 3) “Looking-Left” (顧 – Gu) 4) “Looking-Right” (盼 – Pan) 5) “Centrally-Stabilised” (定 – Ding) This list equates with the “Five-Phases” (五行 – Wu Xing). 1) “Water” (水 – Shui) 2) “Fire” (火 – Huo) 3) “Metal” (金 – Jin) 4) “Wood” (木 – Mu) 5) “Earth” (土 – Tu) 進、退、顧、盼、定，即水、火、金、 木、土也。 Combining these attributes forms the basis for the “Thirteen-Postures” (十三勢 – Shi San Shi). 合之則為十三勢也。 Original Note Reads: This was recorded on the “Martial Resistance Mountain” (武當山 – Wu Dang Shan) – and was written by “Zhang Sanfeng” (張三丰) - “Patriarch” (祖師 – Zu Shi) - as a “Transmission” (遺 – Yi) “Discourse” (論 – Lun). He intended that “All Under the Divine-Sky” (天下 – Tian Xia) should cultivate themselves as “People of Outstanding Ability” (豪傑 – Hao Jie) [heros] by “Extending-Years” (延年 – Yan Nan) and “Increasing-Longevity” (益壽 – Yi Shou) – therefore these teachings are not only intended for perfecting “Martial Skills” (技藝 – Ji Yi) in either “Manifestation” (之 – Zhi) or “Effect” (末 – Mo) – but are profound and worthy of disciplined study for humanity in general. 原注云：此係武當山張三丰祖師遺論，欲天下豪傑延年益壽， 不徒作技藝之末也。 ©opyright: Adrian Chan-Wyles (ShiDaDao) 2026. |