Cloud Hands - Yun Shou
August 1, 2007
Taoist Master Chang San-Feng
Quotations Legends and Lore Bibliography Links Reflections
Principles of T'ai Chi Ch'uan by Master Zhang Sanfeng
Taoist Master Chang San-Feng
The Tao
of Tai-Chi Chuan: Way to Rejuvenation (1980)
History, Folklore, and Legend
Taoist Master Chang San-Feng
One tradition claims that Master Chang San-Feng was born at midnight on April
9, 1247 AD,
near Dragon-Tiger Mountain in Kiang-Hsi Province in the southeast of
China. He is
said to have been a government official in his youth, learned Shaolin martial
arts while
living in the Pao-Gi Mountains near Three Peaks (San Feng), and then living for
scores
of years as a Taoist hermit and sage in the Wu-Tang (Wudang) Mountains. He is reported
to
have lived to be 200 years old (1247-1447AD), but his death date is uncertain. He
would
have lived in the Sung, Yuan, and Ming Dynasties if these dates were accurate. (Jou,
1980)
Another tradition claims that there were two Master Chang
San-Feng Taoist priests.
One
was born in the Sung dynasty (960-1279), lived on Wutang Mountain, and
combined
the thirteen postures with other Taoist practices and arts to create a style of
internal martial
arts. The second Master Chang San-Feng (1279-1368), was a native of I-Chou in LiaoTung
Province. His scholarly
name was Chuan Yee and Chun Shee. He lived on Wutang Mountain,
was a highly regarded Taoist adept with many amazing magical powers, and was
very
popular with the local people.
Master Chang is known by a variety of names: Chang San-Feng, Cheng San Feng,
Chang Chun
Pao, Chang Sam Bong, Zhang Sanfeng, Chang Tung, Chang Chun-pao,
Grandmaster
Chang, Chang the Immortal, Immortal Chang, Zhangsanfeng, Zhan Sa-Feng,
Zhan Jun-Bao, Yu-Xu Zi, Chuan Yee and Chun Shee. There may have been a number
of male Taoists who
chose to use the name Chang San-Feng.
The early legends about Chang San-Feng are linked with activities of Emperor
Chengzu
(1403-1424) who searched for Chang and other political refugees. By 1459,
Chang
had been declared an Immortal and, as with most saints, stories of his
miraculous
powers became part of the folklore in the Wudang Mountain area. There is a
fairly
long tradition amongst Wundang Mountain martial artists and Taoists that attributes
the
development
of soft style martial arts to Chang San-Feng and his disciples
(Yeo, 2001; Wong Kiew Kit, 1996). In 1670,
Huang Zongxi wrote a book
called Epitaph
for Wang Zhengnan in which Chang San-Feng was called the founder of internal martial
arts practiced near Mount Wudang.
By the
1870's, Yang family Tai Chi Chuan teachers
were claiming that Chang San-Feng was the originator of
Tai Chi Chuan.
(Wong, 1997; Wile, 1996; Bing YeYoung, 2006.)
More recently, some scholars and tai-chi historians have argued that Chang San-Feng
had
little or nothing to do with the founding of Tai Chi Chuan or internal martial
arts. They
contend that this aspect of the Master Chang legend was invented in the late
19th
century by Yang family stylists to give their art form deeper historical
roots. (Wile, 1996;
Tang Hao, History of Chinese Wushu, 1935; Henning, 1981; and Siaw-Voon Sim,
2002; Bing YeYoung, 2006.)
These authors
contend that the Tai Chi Chuan systems
(i.e., forms, push hands, sword/staff, chi
kung exercises,
and Taijiquan principles) as
we
know them today (e.g., Chen, Yang, Wu, Hao, Sun), were all created as successive
variants to the system developed by the military leader and martial artist Chen Wangting
(1600-1680) of Chenjiagou Village in Henan Province.
People in China, Tibet, and India have for millennia used exercises to improve
health,
cure disease, restore vitality, and increase lifespan. Gentle stretching,
breathing
methods, herbal remedies, and use of postures for exercise can be traced
back
over 4,000 years. Martial arts training methods, of course, are of similar
antiquity.
Good old Master Chang, like the Bodhidharma of Shaolin fame, are just reference
points for the imagination steeped in these many centuries of martial
arts, health
exercises, and the history of Taoism, Buddhism, and Hinduism.
At another level, Master Chang, Han
Shan, and the Bodhidharma are also examples,
archetypes if you will, of the crazy saint, wise fool, and wandering hermit
that
contrasts so markedly with the ordinary family-society lifestyles of the vast
majority in any culture or civilization. The Buddha himself, after
military training
in his youth, left family
life to
wander and live the life of a solitary ascetic and
mystic for a decade.
So, we
sometimes
look to these fellows, real and imaginary, and ask them
"So, old man, what
have
you learned that can help us?" We listen to their advice,
and
sometimes follow their recommendations. Sometimes we laugh at them and
bang their
copper hat. In moments of whimsy, religious fervor or
desperation,
we give some of them, like Chang San-Feng or Chang Po-Tuan, magical
and marvelous
powers - to disappear and reappear at will, powers to cause rain to fall,
powers to
prevent disaster, powers to chase away malevolent spirits, shamanistic skills, techniques
for defeating our enemies, methods
for calming our troubled souls, and amazing
skills at divination. Most important, and what intrigues most
folks, is that these
hermit seers might hold the secrets for living over 150 years in
good health, or
rising from the dead, or pointing to the Way for us to attain eternal life as an
Immortal - a Chen Jen: Realized Being.
"Breathing Out -
Touching the Root of Heaven,
One's heart opens;
The Dragon slips by like water..
Breathing In -
Standing on the Root of Earth,
One's heart is still and deep;
The Tiger's claw cannot be moved.
As you go on breathing in this frame of mind, with these associations,
alternating
between movement and stillness, it is important that the focus of your mind does
not shift. Let the true breath come and go, a subtle continuum on the
brink
of existence. Tune the breathing until you get breath without breathing;
become
one with it, and then the spirit can be solidified and the elixir can be
made."
- Chang San-Feng, Commentary on Ancestor Lu's Hundred-Character
Tablet
Translated by Thomas Cleary, Vitality,
Energy, Spirit: A Taoist Sourcebook, 1991, p. 187.
Poetic interpretation by Mike Garofalo of expository text of
Chang San-Feng.
Return to the Main Index for this Webpage
Bibliography and Links
Master Chang San-Feng
Above the Fog. Poems by Michael P. Garofalo
Advanced Yang Style Tai Chi Chuan. Volume One: Tai Chi Theory and Tai Chi
Jing.
By Dr. Yang, Jwing-Ming. Boston, Massachusetts, Yang's Martial Arts
Academy,
YMAA, 1986. Glossary, 276 pages. ISBN: Unknown. The
"Tai Chi Chuan Treatise"
by Chang San-Feng is shown in Chinese, translated into English, and
commented
by Dr. Yang on pages 213- 216.
Ancestor Lu's Hundred-Character Tablet
Commentary by Chang San-Feng.
Blog - The Cloud Hands Blog:
Taijiquan and Qigong
Chang
San-Feng and Wudang Mountain
Chang San-Feng, Taoist
Master. Brief biography, links, bibliography, quotations, and a study
of the
"Treatise on Tai Chi Chuan". Compiled by Michael P.
Garofalo. Includes poems and commentary
by Mike Garofalo. Red Bluff, California, Green Way Research,
2005. 75Kb.
Chen
Style Taijiquan: The Source of Taiji Boxing. By Davidine Siaw-Voon Sim
and
David Gaffney. Berkeley, CA, North Atlantic Books, 2002. Index,
charts, 224 pages.
ISBN: 1556433778. Provides an excellent introduction to
Chen style Taijiquan
history and legends, outlines the major forms, discusses the philosophy and
foundations of the art.
Cloud Hands Blog: Taijiquan and
Qigong
Cloud Hands: Taijiquan
and Qigong
Cold Mountain Buddhas (Han
Shan)
The
Complete Book of Tai Chi Chuan: A Comprehensive Guide to the Principles
and Practice. By Wong Kiew Kit. Shaftesbury, Dorset, Element, 1996.
Index,
bibliography, 316 pages. ISBN: 1852307927. Zhang San Feng, pp.
18-22.
Commentary on Ancestor Lu's Hundred-Character Table by Chang,
San-Feng
Cuttings: Haiku and
Short Poems
Dao House: Of Discourses and
Dreams "A compendium of
links to
great online Daoist (Taoist) resources." An excellent selection of
fine
links with informative and fair annotations; all presented in an attractive
and easy to read format. The in-depth and creative collection of links are
arranged by 18 topics.
The
Essence of T'ai Chi Ch'uan: The Literary Tradition. Translated and
edited by
Benjamin Pang Jeng Lo; Martin Inn, Robert Amacker, and Susan Foe.
Berkeley,
California, North Atlantic Books, 1979, 1985. 100 pages. ISBN:
0913028630. The
"T'ai Chi Ch'uan Ching" by Chang San-feng is translated on pages
17-27.
Fundamentals of Tai Chi Ch’uan. By Wen-Shan
Huang. 1974.
Green Way Blog. By
Michael P. Garofalo, also known as "The Green Wizard."
This blog includes a section on mind-body arts and following the Green
Way. .
The
History and Legend of Tai Chi Chuan. By Dick Watson
History of Yang Style Tai Chi
Chuan. By Craig Rice. 12K.
Index to a Short
Review of the Art of T'ai Chi Ch'uan. By R. W. Watson. 36Kb.
Ignorance, Legend and Tai
Chi Chuan. By Stanley Hemming. Journal of the Chen
Style Taijiquan Research Association of Hawaii, Vol. 2, No. 3, pp. 1-7.
23Kb.
Let a Hundred Flowers
Bloom. By Jay Dungar.
Literati
Tradition: The Origins of Taiji. The Origins of Tai Chi - The Chang
San Feng Camp.
By Bing YeYoung. A well researched article. Includes bibliographical
references. 36Kb.
Lost
T'ai-chi Classics from the Late Ch'ing Dynasty. By Douglas Wile.
State University of
New York Press, 1996. ISBN: 079142653X. Index, charts, bibliography,
233 pages. The
most detailed and scholarly account of Tai Chi Chuan classics available.
Analysis and
translation of many new texts. Chang San-feng texts are found on pp.
86-89, and discussion
about the historicity of Chang San-feng on pp. 108-111.
Master Chang San-Feng
Legends and Lore, Quotations, Links, Poems. 117Kb
Meetings with Master Chang San Feng - Poetic Reflections
Mount Wudang and
Wudang Kung Fu
The Mythical
Life of Chang San Feng. By John Hancock. 36K. An
excellent informative article.
"A New Look at T'a Chi Origins." By Alex Yeo. T'ai Chi,
Volume 25, No. 4, pp.21- 27,
August, 2001.
The Origins
of Tai Chi - The Chang San Feng Camp. Literati Tradition: The Origins
of Taiji.
By Bing YeYoung. A well researched article. Includes bibliographical
references. 36Kb.
Plexus: History and Myth
Interesting collection of facts and observations about Mt. Hua in
China.
Portraits of Chang San Feng: First,
Second -
color, Third,
Fourth, Fifth
Principles of Taijiquan by Chang San-Feng
The
Shambhala Guide to Taoism. By Eva Wong. Boston,
Shambhala, 1997. Index,
appendices, 268 pages. ISBN: 1570621691.
Song of Silent Sitting. Attributed to Taoist
Master Chang San-Feng. Taken from the book
"The Secret of Training the Internal Elixir in the Tai Chi
Art."
Sword (Jian):
Links, bibliography, quotes, notes.
T'ai-Chi. By Cheng Man-ch’ing and
Robert W. Smith. 1966.
T'ai Chi Ch'uan
Ching. By Chang San Feng. Researched by Lee N. Scheele.
T'ai Chi Ch'uan Classics
Researched by Lee N. Scheele.
T’ai Chi Ch’uan For Health and
Self-Defense. Philosophy and Practice.
By Master T. T. Liang. Edited and with a foreword by Paul B. Gallagher.
Revised, expanded edition, 1977. New York, Vintage Books, 1974, 1977.
133 pages. ISBN: 0394724615. Includes a translation and commentary
on the Treatise, pp. 17-22.
Tai-Chi Chuan in Theory and Practice. By Kuo
Lien-Ying. 1999.
T'ai
Chi Classics. By Waysun Liao. New translations of three
essential texts of T'ai Chi
Ch'uan with commentary and practical instruction by Waysun Liao.
Illustrated by the author.
Boston, Shambhala, 1977, 1990. 210 pages. ISBN: 087773531X. A
translation and
commentary on the "Treatise of Master Chang San-Feng" is found on
pages 87-95.
Tai Chi Secrets of the Ancient Masters. By Yang
Jwing-Ming. 1999
The
Taijiquan Classics: An Annotated Translation. By Barbara Davis.
Includes a
commentary by Chen Wei-ming.
San Franscisco, North Atlantic Books, 2004. Index,
notes, bibliography, 212 pages. ISBN:
1556434316.
Taijiquan Classics
Compilation and Comparison. By Almanzo "Lo Ma"
Lamoureux and others.
Includes good notes on other translations of Master Chang's Treatise. Sample.
Taijiquan History and Development.
By Peter Lim Tian Tek. Outstanding collection of
webpages.
Taijiquan Jing by Zhang Sanfeng
Taoism, Paganism, Nature
Mysticism, Plant Lore, and Magic
Tao of
Health, Longevity, and Immortality: The Teachings of Immortals Chung and Lu.
Translated
with commentary by Eva Wong. Boston, Shambhala Publications, 2000.
144 pages.
ISBN: 1570627258.
The Tao
of Tai-Chi Chuan: Way to Rejuvenation. By Jou, Tsung
Hwa. Edited by Shoshana
Shapiro. Warwick, New York, Tai Chi Foundation, 1980. 263
pages. First Edition.
ISBN: 0804813574. An excellent comprehensive textbook. A Third Edition is now
available.
Information on Master Chang on pages 2-10. Mr. Jou has provided a
translation and
commentary on the "Tai-Chi Chuan Lun" or "The Theory of Tai-Chi
Chuan" by Chang
San-Feng on pages 175- 180.
Taoist
Master Zhang San-Feng
Legends and Lore, Quotations, Links, Poems. 117Kb
Taoist
Meditation: Methods for Cultivating a Healthy Mind and Body.
Translated by Thomas Cleary.
Boston, Shambhala Publications, 2000. 130 pages. ISBN: 1570625670.
Includes Master
Chang's "Taji Alchemy Secrets."
Treatise on T'ai Chi Ch'uan by Zhang San-feng.
Treatise on Tai Chi.
Translated by Stuart Alve Olsen and found in "Tai Chi Chuan According
to the I Ching."
Valley Spirit Journal.
By Michael P. Garofalo. Includes notes on practicing Taiji and Qigong.
Valley Spirit Taijiquan Red
Bluff, California. Instructor: Michael P. Garofalo.
Vitality,
Energy, Spirit: A Taoist Sourcebook. Translated and edited
by Thomas Cleary.
Boston,
Shambhala, 1991. 281 pages. ISBN: 0877735190. Translations
of writing
by Chang San-Feng on pages 183 - 216.
Weblog - The Cloud Hands Blog:
Taijiquan and Qigong
Wikipedia - Free Online
Encyclopedia (Dynamic - Content Changes)
Wood Carving of Chang
San-Feng from Tao Arts
Wudang
Inner Boxing and Wudang Taoist Zhang San-feng
Wudang Mind/Body Arts: Bibliography, Links, Resources,
Quotes, Notes
Wudang Sword Forms: Bibliography,
Links, Resources, Quotes, Notes, Forms
Wu Style Taichichuan. By Wu Ying-hua and Ma Yueh-liang. 1991.
Wudang Taoist
Inner Alchemy Practice
Zhang San-Feng
Legends and Lore, Quotations, Links, Poems. 117Kb
Wu Tang Mountain Area
Return to the Main Index for this Webpage
Quotations
Master Chang San-Feng
"Much of the written material about Zhang Sanfeng is mythical,
contradictory, or otherwise
suspect. For instance, he is reported to have been born in AD 960, AD 1247, and again in
AD 1279. He
is described as being seven-feet tall, with the bones of a crane and the posture
of a pine tree, having whiskers shaped
like a spear, and being able to cover 1000 Li in a day."
- Wikipedia
"Aside from being a wise sage, Master Chang
is also known as the Father of the 'Grand
Supreme Fist', Tai Chi Chuan. Chang discovered that most Wu Kuen, that is to say martial
forms, were
too vigorous and relied too heavily upon the physical strength. It is told that Master
Chang, ever observant of Nature,
once witnessed a combat between a snake and a bird. The
noise of this contest had disturbed the Master's
devotions, and venturing forth from his modest
hut, he witnessed the bird to attack the snake. At each pass, the bird fiercely
pecked and clawed
at the snake, however,
the reptile through suppleness and coiling of his form, was able to avoid
the
attacks and launch strikes of his own. The bird in his turn circled and used his wings beat the
snake aside when he
struck. Master Chang contemplated upon this experience. That night, as
the Master slept, Yu Huang,
the 'Glorious Jade Emperor', visited Chang in his dreams and
instructed him, teaching him the secrets of the Tao that the bird and
the snake innately knew.
The next day, Chang sprang up from his sleep wide awake and inspired by his
Celestial Visitor,
and immediately set about the creation of a new Martial Art form that relied upon Internal Power,
or Chi, at
its root. This art held as its foundation the Truth that 'yielding overcomes aggression'
and 'softness overpowers
hardness'. In honor of his divine influences, Chang called his art
Tai Chi Chuan, the 'Grand Supreme Fist'. For
this, Master Chang is know as the progenitor
of the Wu Tang Ru (schools), so named because they come from Wu Tang Shan
(mountain).
These are the Internal Arts, which are juxtaposed to the External Arts, such as Shao Lin Chuan,
which relies upon the physical mastery of
the body and development of great strengths.
- John Hancock, The
Mythical Life of Chang San Feng.
Master Chang San-Feng Watches the Fight Between the Bird and Snake
"Most people recognize Chang San Feng as the
founder of T'ai Chi Ch'uan. The Chang San Feng
legend can be viewed as having three phases: phase I (prior to 1669) merely claims that Chang
was a
Taoist immortal; phase II (after 1669) claims that he founded the "internal" school of boxing;
and phase III
(post 1900) claims that Taijiquan originated with Chang. The Chang San Feng legend
evolved during the Ming period (1368-1644),
based on the close association of early Ming rulers
with Taoism and Taoist priests, whose prophecies had supported
the founder of the dynasty. Little is
known about Zhang except that he is described as an eccentric, itinerant hermit
with magical powers,
who died once, but came back to life, and whose life, based on varying accounts, spanned a
period
of over 300 years. According to
legend, Chang San Feng created a new set of exercises now known
as taijiquan in
the Wudang Mountains."
- Ottawa Chinese Martial Arts, Tai
Chi History
"When the winter was really cold and the track outside the temple, where
he practiced was covered
with snow, Chang liked to go out and enjoy the snow-covered landscape. Where he had walked there
were no footsteps - like no one had walked there. ... It’s also said, that when he was meditating
at night, his cultivated energy - the so-called Chi or Jing - would make his coat flap, and the walls
around him would shake. This phenomenon
indicates, that his energy had reached its peak. He
had obtained the state where his Chi had been transformed into Shen or
Spirit."
- Bjørn Darboe Nissen, Tai
Chi Chuan and the Human Being
"Some have raised the question of Chang San Feng's existence as there is
much legendary
material about him. He is recorded by reliable historical documents such as the
'Ming History'
and 'The
Ningpo Chronicles' which have no relation to martial arts literature as having
existed
and to have created Wudang Internal Boxing arts. This is in line with the
beliefs held at the
Wudang Temple itself and one can find much old material pertaining to Chang San
Feng
there. According to the available material, Chang lived at the end of the Yuan
Dynasty
(1279-1368) and at the beginning of the Ming Dynasty (1368-1644)."
- Peter Lim Tian Tek, The
Origins of Tai Chi Chuan
"The legend of Zhang Sanfeng. therefore, evolved in three stages: prior to
1670 , he was
known simply as a Daoist immortal; after 1670 he was credited as the creator of
the
"internal" martial arts; and after 1900, as the founder of Taijiquan. Emperor Chengzu
(1403-1424) contributed greatly to the legend. Zhang was canonized in
1459. The
earliest extant reference to Zhang as a master in martial arts appeared in1670
in
the Epitaph for Wang Zhengnan, composed by Huang Zongxi, when Chinese
martial
art was categorized into an "external" school of Shaolin originated by
the Buddhist
monk Damo, and an "internal" school initiated by Daoist immortal Zhang
Sanfeng
of Mount Wudang. Li I-yu in his Brief Preface to Taijiquan (1867)
referred to
Zhang as the originator of Taijiquan."
- Chen
Style Taijiquan: The Source of Taiji Boxing. By Davidine Siaw-Voon Sim
and
David Gaffney, p. 28.
"Damo wrote the two classics on changing the tendons and washing the
marrow. He taught
men to practice this in order to strengthen their bodies. Then we come to
Yue Wumu Wang
of the Song Dynasty. He added to the discovery of two classics of body
nurturing. He
created Xingyi Quan and directed its usage. The principles of Bagua Quan
are also contained
within. This is the origin of the inner family fist arts. During the
reign of Yuan Shunti, Zhang
Sanfeng practiced Daoism on Wudang Mountain. He met a teacher of internal
alchemy.
Both of them practiced martial arts that used Post-natal strength. The
function was more than
proper. However, their arts did not harmonize with Qi inside. They
had the potential to cause
injury to the Dan and injure the original Qi. Therefore, they incorporated
the nurturing methods
of the first two classics and use the whole character of the form of the Taiji
circle. They included
the principles of the Ho Diagram and the Luo Book. Pre and Post many
changes. Flowing
with natural principles. Created the Taiji Martial Arts. It explains
the mysteries of nurturing
the body. This martial art borrows the form of the Post-natal. It
does not use Post-natal
strength. In moving and stillness, it pure uses natural. It does not
esteem animal vitality.
The idea is for the Qi to transform into spirit."
- Sun Lu Tang, 1919, Study of Taiji Boxing
Translated by Joseph Crandall, 2000, p. 6
"The 'Cave of the Immortal Chang" at West Pass is
traditionally regarded as the site
where Chang San-feng realized immortality. The Fu-kou Gazetteer
says that the
people of Fu-kou believe Chang San-feng left his body in the T'ai-chi Temple on
the
Wu-tang Mountains. An image of him may still be seen there. He wore
a copper
cymbal as a straw hat, which he allowed the people of the Fu-kou to strike
without
becoming angry, for he was very good-natured. The people of Wu-yang
also
believe that Chang San-feng was a native of Wu-yang and that they have the
exclusive privilege of striking his hat."
- Lost
T'ai-chi Classics from the Late Ch'ing Dynasty, translated by Douglas Wile,
p. 110.
"In 1990 the magazine 'The Soul of Wushu' published a series of
articles entitled 'The
Original Taijiquan'. One contribution came from the chief Taoist monk of
the Temple
Baijun (White Cloud) in Beijing. 'An Shenyuan'. When questioned by reporters,
remarked
that, "In the school of Taoism, apart from Zhang Sanfeng, there were
many other talented
people who have contributed much to the formulation and development to
Taijiquan."
- R. V. Watson, Index
to a Short Review of the Art of Taijiquan
"Another Zhang San Feng was a native of I-Chou in LiaoTung Province. His
scholar
name was Chuan Yee and Chun Shee. He lived in Yuan dynasty (1279-1368).
The
Chinese old book Ming History bearing records available in the monastery
on
Wudang Mountain does indeed mention him. Descriptions picture him as being
seven feet tall, with the bones of a crane and the posture of a pine tree,
whiskers
shaped like a spear, winter and summer wearing the same bamboo hat,
carrying
a horsehair duster and being able to cover 1000 Li in a day, sometimes
eating
50 Kg food in one meal, sometimes keeping fasting as long as several
months,
possessing amazing memory as to recite a scripture fluently after reading it
just
one time. The early legends about Zhang San-Feng are linked with
activities
of Emperor Chengzu (1403-1424) who searched for Zhang for many years
without
results. By 1459, Zhang had been declared an Immortal and, as with most
saints,
stories of his miraculous powers became part of the folklore in the Wudang
Mountain area. There is a fairly long tradition amongst Wundang Mountain
martial artists and Taoists that attributes the development of soft style
martial arts to Chang San-Feng and his disciples. In 1670, Huang Zongxi
wrote a book called Epitaph for Wang Zhengnan in which Zhang
San-Feng
was called the founder of internal martial arts practiced near Mount Wudang.
- Wudang
Taoist Inner Alchemy Practice
"T'ai Chi Ch'üan's theories and practice are therefore believed by some
schools to have been
formulated by the Taoist monk Chang San-feng in the 12th century, a time frame
fitting well
with when the principles of the Neo-Confucian school were making themselves felt
in Chinese
intellectual life. Therefore the didactic story is told that Chang San-feng as a
young man studied
Tao Yin ( py daoyin) breathing exercises from his Taoist teachers and martial
arts at the Buddhist
Shaolin monastery, eventually combining the martial forms and breathing
exercises to formulate
the soft or internal principles we associate with T'ai Chi Ch'üan and related
martial arts. Its
subsequent fame attributed to his teaching, Wu Tang monastery was known
thereafter as an
important martial center for many centuries, its many styles of internal kung fu
preserved
and refined at various Taoist temples."
- Hans
Wolfgang
"Joseph Lee in 'The History of Chinese Science and
Technology' remarked,
"The name of Zhang Sanfeng is now firmly related with Taijiquan, a major
school
of Chinese Wushu". He goes on to say, "if one really wants to track
down the roots
of Taijiquan one cannot fail to value Zhang Sanfengs theistic thoughts on
Taoism"
In 'The Origins of Wudang Taiji' Du Yuwan says, "Taijiquan is
generally said to be
passed down from Zhang Sanfeng, but when we get down to the roots we find
its beginnings further back in history".
- The
History and Legend of Tai Chi Chuan
"Chang San-feng is one of the greatest figures of later Taoist history and
legend,
believed to be master of all the arts and arcana of the Way. He is
particularly famous
as the alleged originator of the popular exercise system know as
t'ai-chi-ch'üan
(taijiquan). Like Ancestor Lü, Chang San-feng is also believed to have
attained
immortality in more than a purely spiritual sense, and to have reappeared in the
world
after his supposed physical death. The works attributed to him, again like
those of
Ancestor Lü, are also evidently mixed with later additions and in some cases
may be
viewed as generic products of a school rather than works of an individual
author. The
Chang San-feng literature shows an amalgamation of Southern and Northern Schools
of Complete Reality Taoism, as well as traces of older Taoist sects
practicing
magical arts."
- Thomas Cleary, Vitality, Energy, Spirit: A Taoist Sourcebook,
1991, p. 183
"Zhang Sanfeng was a semi-mythical Chinese
Taoist priest
who is believed by some to have
achieved immortality, said variously to date from either the late Song
dynasty, Yuan
dynasty
or Ming
dynasty. His name was allegedly 張君寶 before he became a
Taoist.
His Taoist name in Traditional
Chinese characters is 張三丰, or
張三豐.
Both are Zhāng Sānfēng
in pinyin
and Chang1 San1-feng1 in Wade-Giles.
Much of the written material about him is mythical, contradictory, or
otherwise suspect. For
instance, he is reported by different people to have been
born either in 960, 1247,
or in 1279.
He is
described as being seven-feet tall, with the bones of a crane and the posture of
a pine
tree, having whiskers
shaped like a spear, and being able to cover 1000 li
in a day (roughly
580 km or 350 miles). He is reputed to have worn a straw hat,
but one village reports that
the hat was actually a cymbal, which only residents
of the village (famous for manufacturing
cymbals) had permission to sound upon
meeting him.
Another tradition associated with the name has him an expert in the White
Crane and Snake
styles of Chinese
martial arts as well as in the use of the Chinese straight sword
or jian.
According
to relatively recent (19th
century) documents preserved in the Yang
and Wu
families,
the name of his Taoist teacher was Hsü
Hsüan-p'ing, said to be a Tang
dynasty poet.
Many today consider Zhang Sanfeng, if not to have been a verifiable
historical figure, to be
a legendary culture
hero of sorts, credited as having originated the concepts of nei
chia;
soft, internal martial
arts, specifically T'ai
Chi Ch'uan, as a result of a Neo-Confucian
syncretism of Chan Buddhist
Shaolin
Ch'uan with his mastery of Taoist Tao
Yin (qigong)
principles. He is also associated in legend with the Taoist monasteries
at Wudangshan
in Hubei
province.
Some sources record two Chinese
emperors sending missions to Zhang Sanfeng to ask
for his advice, although neither mission is reported to have found him.
Owing to his mythical appearance, his name frequently appeared in Chinese
novels
and wuxia
films of swordsmen as a spiritual teacher and master of martial
arts.
Today, Chinese readers are most acquainted with Jin
Yong's version of Zhang Sanfeng,
thanks to the popularity of his wuxia
novels. In his book The
Heavenly Sword and the Dragon Saber,
Zhang Sanfeng was a former Shaolin
disciple in the late Song
Dynasty, and born on
May
15, 1247 (Day 9
of month 4 in Chinese calendar). He left Shaolin Temple to establish
the Taoist
monasteries in Wudangshan. In the book he had seven disciples, and was alive
until
the late Yuan
Dynasty.
The T'ai Chi Ch'uan families who ascribe the foundation of their art to Zhang
traditionally
celebrate his birth date as the 9th day of the 3rd Chinese lunar
month."
Wikipedia - Free Online Encyclopedia (Dynamic - Content Changes)
Wu Tang Mountain (Wudangshan)
Taoist Temple
"The peerless master moves with his group from place to place in the
mountains. His small
band contains two highly advanced American disciples. After Babaji has
been in one locality
for some time he says, 'Dera danda uthao,' 'Let us lift our camp and
staff.' He carries a
symbolic danda (bamboo staff). His words are the signal for moving
with his group instantaneously
to another place. He does not always employ this method of astral travel;
sometimes he goes
on foot from peak to peak."
- Told by Swami Kebalananda to Paramhansa Yogananda in 1920, Autobiography
of a Yogi, p. 294.
It is interesting to compare stories about saintly masters who live in
mountainous regions and are
Maha-avatars or Immortals. These Superior Beings who have transcended the flesh, can
perform
amazing feats
and miracles (siddhis), and possess great spiritual insight. Babaji is said to
cast no
shadow, and can walk on snow or mud and not leave any footprints. Jesus Christ has some
of these
amazing magical talents like disappearing in a crowd, producing food from empty
baskets,
changing water into wine, walking on water, curing and consoling the sick, and
being immortal.
High level wizards also have comparable magical powers. .
"According to Taoist priest Qian Xuan's research on Wudang martial
arsts, Zhang Sanfeng
over a period of time variously created Wu Ji Quan 12 postures, Tai He Quan 8
postures,
and Taijiquan 16 postures. He later fused the characteristics of all three
arts onto one,
forming Taijiquan 36 postures. This boxing set was further refined over
the generations,
forming the present day 108 postures "Sanfeng Taijiquan" or
"Wudang Taijiquan." It is
recorded that and early patriarch was Zhang Songxi (Zhang Sanfeng's
disciple). Two
sentences are also recored - "Taijiquan, 13 postures" and
"Thirteen postures make
Taijiquan complete."
- Alex Yao, 2001, A New Look at T'a Chi Origins
"Zhang Sanfeng saw a burst of golden light where the clouds meet the
mist-shrouded peaks.
A thousand rays of marvelous qi spun and danced in the Great Void.
The Immortal [Zhang
Sanfeng] hurried to the spot but saw nothing. He searched where the golden
light had
touched down and found a mountain stream and cave. Approaching the mouth
of the cave,
two golden snakes with flashing eyes emerged. The Immortal swished his
duster and the
golden light came down. He gazed on it and realized that it was two long
spears about
seven feet five inches. They seemed to be made of rattan, but were not
rattan; seemed
of wood, but were not of wood. Their quality was such that swords could
not harm them
and they could be soft or hard at will. A rare glow emanated from within
[the cave], and
looking deeper, he found a book. Its title was Taiji Stick-Adhere Spear
and its destiny
was to be transmitted to the world. He grasped the principles of the book
and analyzed
all of its marvels. All of the words in the book were written in the form
of poems and
songs. Today we cannot understand all the principles and marvels of the
spear, but
Master Zhang extracted the essence of every word and transformed them into a
series
of postures. All men can now study and learn this art."
- Quoted by Barbara Davis, The Taijiquan Classics, 2004, p. 29
Translated by Dougleas Wile, T'ai-chi Touchstones, 1993, p.
138.
"A Native of I-Chou in Liao Tung Province. An external master and court
official of the Yuan
dynasty (1279-1368), other sources state he was born later in the Sung dynasty
(960-1279),
who upon retirement retreated with disgust from the world to a Taoist monastery
on Wu Tang
Mountain, where he acquired his Taoist name of San Feng. He is said to have
learned T'ai
Chi Ch'uan in a dream, or after watching a bird and a snake fight. More likely,
Chang applied
the Taoist health principles and knowledge of energy circulation to his vast
ability in external
kung fu, thus creating something really different - a martial art that dos not
use muscle power
as a primary source of movement, but Chi. Records available in the monastery on
Wu Tang
Mountain do indeed mention him. Descriptions picture him as being seven feet
tall, with the
bones of a crane and the posture of a pine tree (whatever that is supposed to
mean), whiskers
shaped like a spear, winter and summer wearing the same bamboo hat, carrying a
horsehair
duster and being able to cover 1000 Li in a day."
- Master
Chang San Feng
"A second legend attributes the same Zhang Sanfeng to be living in the
Yuan
Dynasty. In this story, while studying the mysteries of Taoism and trying to
get
to grips with the secrets of immortality, he observed the posturing of
numerous
animals. One day he saw a snake and crane fighting and was inspired, by the
Yin
and Yang qualities of their attacks and evasions, to develop the art of
Taijiquan.
So Zhang Sanfeng is accredited with restructuring martial arts along
inspirational
lines. As a Taoist monk, he connects the art with the philosophy of Yin and
Yang,
the I'Ching and its Paqua diagrams. The connection between Taijiquan, Lao
Tzu,
the Tao Te Ching are implicit in the legend of Zhang Sanfeng."
- Dick
Watson
"Mount Wudang, also known as Can Shang Mountain or Tai He Mountain, is located in the
Qin Ling Mountain Range of northwestern Hubei Province. Because the scenery around
Mount Wudang is so majestic and beautiful, it has been given the name 'The Famous
Mountain Under Heaven.' Wudang is a major center for the sudy of Daoism and
self-cultivation.
The legendary founder of Wudang wushu was Zhang San Feng. Zhang San Feng was a
Daoist who lived in these mountains to cultivate the Dao during the Ming Dynasty.
Zhang San Feng was born in 1247 A.D. in the area of what is known today as Liao Ning.
Zhang San Feng is a very famous figure in the history of Chinese wushu. His martial
abilities and healing techniques were superb and he was known to have cured many
people of illnesses. This brought about great admiration from the common people.
The emperor of the Ming Dynasty erected a monument on the mountain to commerate
the contributions of Zhang San Feng. During Zhang's younger years he met Daoist Huo
Lung (Fire Dragon) with whom he studied the Dao. After attaining the Dao, Zhang moved
to Wudang Mountain and cultivated an additional nine years. Many historical documents
suggest that Zhang San Feng was the person responsible for synthesizing the wushu of
the common people with the internal methodology and philosphical principles of Daoism.
Wudang wushu is primarily known for its internal styles.
Zhang San Feng created Wudang wushu by researching the basic theory of Yin and Yang,
the Five Elements, and the Eight Diagrams (Ba Gua). Wudang wushu has a very close
relationship with the theories of Taiji, Yin and Yang, the Five Elements, the Eight
Diagrams, and the Nine Palaces. Zhang San Feng was able to incorporate the Daoist
practice of changing the Essence into Internal Energy , Internal Energy into Spirit ,
and Spirit into Emptiness to form the theory of Wudang wushu. "
- Introduction
to Wudang Martial Arts
Return to the Main Index for this Webpage
Chang San-Feng
Patriarch of the Wu-Tang-Shan Sect of Complete Reality Taoism
"Chang the Immortal, Who Understands the Subtleties and Reveals the
Mysteries."
The
Shambhala Guide to Taoism by Eva Wong, p. 89
"When your nature is stable, energy naturally returns.
When energy returns, Elixir spontaneously crystallizes,
In the pot pairing water and fire.
Yin and yang arise, alternating over and over again,
Everywhere producing the sound of thunder.
White clouds assemble on the summit,
Sweet dew bathes the polar mountain.
Having drunk the wine of longevity,
You wander free; who can know you?
You sit and listen to the stringless tune,
You clearly understand the mechanism of creation."
- Ancestor Lu, Ancestor Lü's Hundred-Character
Tablet
Translated by Thomas Cleary, Vitality,
Energy, Spirit: A Taoist Sourcebook, 1991, p. 185.
Chang San-feng's Commentary on Ancestor Lu's
Hundred-Character Tablet, pp. 186-191.
"There are 781 male immortals and 120 female immortals recorded in Lishi
zhenxian tidao
tondjian 歷世真仙道體通鑒, or a History of True Immortals edited by Taoist
Zhao Daoyi 趙道一
in 1276. “Wudang alchemist Zhang Sanfeng” is nowhere to be found. This work is
collected
in the Taoist Canon. (Zhao Daoyi) There are 21 Wudang Mountain
Taoist Immortals
specifically recorded in Wudang fudi congzhenji 武當福地總真集, or the
Complete Biographies
of Immortals from Auspicious Wudang Mountain edited by Wudang Taoist Liu
Daoming
劉道明 in 1291. “Wudang alchemist Zhang Sanfeng” again is nowhere to be found. The
work
also is collected in the Taoist Canon. (Liu Daoming) In Yuan
yitong zhi 元一統志, or a
Cohesive History of Yuan Dynasty edited by Bei Bolan 孛勃蘭 and Yue Xuan 岳鉉,
there
are 11 prominent Buddhist and Taoist Adepts recorded, “Wudang alchemist Zhang
Sanfeng” is not to be found. The editing of this work began in 1285, and
completed in
1303. (Bei Bolan) We find no traces of “Wudang alchemist Zhang Sanfeng” in
the
following related local Gazetteers: Xiangyang junzhi 襄陽郡志, or
Xiangyang Prefecture
Annuls, (Zhang Heng) Xiangyang fuzhi 襄陽府志, or Xiangyang Prefecture
Annuls,
(Hu Jia) Huguang tujingzhi 湖廣圖經志, or the Annuls of Charts and Records
of
Huguang, (Wu Yanju) Huguang congzhi 湖廣總志, or the Cohesive Annuls
of Huguang,
(Xu Xuemo) Xiangyang fuzhi 襄陽府志, or Xiangyang Prefecture Annuls,
(Chen E)
Junzhouzhi 均州志, or Junzhou Annuls (Dang Juyi), Junzhou xuzhi
均州續志, or the
Continued Junzhou Annuls, (Jia Hongzhao) Dayue taihe shanzhi 大岳太和山志,
or
the Great Taihe Mountain History, (Shen Dan) Dayue taihe shanzhi
大岳太和山志,
or the Great Taihe Mountain History, (Lu Chonghua) and Dayue taihe
shanzhilue
大岳太和山志略, or the Concise Taihe Mountain Annuls. (Wang Gai)."
-
Literati
Tradition: The Origins of Taiji. By Bing YeYoung.
A person calling themselves "Sifu" wrote to me on 1/24/06, and
criticized
this webpage as follows:
"Chang San-Feng was real It's very disrespectful to "portray"
Chang San-Feng as a
"imagery” figure. Please don't have false infomation
on your Web Page... He did
exist, the so called common years that he lived
(1247-1447AD) is just a
“estimated range”. Chang San-Feng (also known by
different spellings ex. Zhang
Sanfeng) was the “original creator” of the 13
original movements of Tai Chi Chuan.
One just has to look, at the old book of
“The Tai Chi Classics”, to see his teachings.
It not only, insults the
original master, of all forms Tai Chi Chuan, but it also shows
lack of
knowledge, history, and understanding of the art. I hope you remove all
false
references about him, from your website. I am from direct Yang family lineage.
Thank You for reading the above. Sifu"
[I did write back to "Sifu," however the email [not@happy.com]
bounced. I do believe
that this webpage does try to give a fair and reasonable accounting of the
stories
and legends about Master Zang Sanfeng.]
"Chan San-Feng has become a mythical figure, but so has Jesus, and look
what is
said about everything he did! I think that Chan San-Feng did exist, as
Taijiquan was
passed from Master to Student heart to heart, so it must have started in a
human
heart. It is just that the early forms of religion were magical and mythical in
nature;
in the verbal story telling tradition. I am sure they were both real
characters. I have
also studied the San-Feng Taijiquan from the Wudang tradition with Máster Tian
Liyang
from Wudang since 2000. So I have a bit of direct background knowledge,
most of
it is in German. If you want to know more about the subject I can
recommend
"Wudang – Mountain of the Immortals" from Abbot Wang Guangde, which
also
has an English version."
- Philip Stanley, Qigong,
email 1/30/06
"After verification according to different historical materials, Zhan
Sa-Feng, with the
original name Zhan Jun-Bao and the Taoist name Yu-Xu Zi, is now known to be of
the
Song Dynasty. He was indifferent to fame and wealth and had no interest in
the
official career given by the authorities. After declining an official
position and dispatching
his property to his clan, he traveled around the country.
He stayed at Hua Mountain in northwestern China for several years to deepen his
own
self-training. Afterwards, he left Hua Mountain and lived on Wu-Dan Mountain
in Central
China, leading a hermit's life.
Zhan Sa-Feng was versed in Shao-Lin Gong-Fu from a young age. After
contacting the
internal Gong-Fu transmitted from the line of Li Dong-Feng and Jia De-Shen, he
changed
his ways and turned to internal cultivation. He concluded four principles
about his own
system: First, control motion with repose. Second, conquer hardness
with softness.
Third, surmount swiftness with uniformity. Fourth, overcome the many with
the few.
Thus Zhan Sa-Feng composed a complete internal Gong-Fu system. Because
this internal
Gong-Fu was explained with ancient Tai-Ji principles, it is called Tai-Ji
Gong-Fu by the
people."
- Albert Liu, Nei Jia Quan: Internal Martial Arts, 2004, p.
318
"In the Chinese history there existed two men called Zhang San Feng. One
was born in
the Sung dynasty (960-1279), who upon retirement retreated with disgust from the
world
to a Taoist monastery on Wudang Mountain, where he acquired his Taoist name of
San Feng.
He is said to have learned T'ai Chi Ch'uan in a dream, or after watching a bird
and a snake
fight. More likely, Zhang applied the Taoist health principles and knowledge of
energy
circulation to his vast ability in external kung fu, thus creating something
really different
- a martial art that dos not use muscle power as a primary source of movement,
but Chi.
Later he became an accomplished Inner KungFu master after long term practice
with
several teachers. Therefore, he was regarded as the common founder of all
Taichi
boxing schools.
Another Zhang San Feng was a native of I-Chou in LiaoTung Province. His scholar
name
was Chuan Yee and Chun Shee. He lived in Yuan dynasty (1279-1368).
The Chinese old book Ming History bearing records available in the
monastery on Wudang
Mountain does indeed mention him. Descriptions picture him as being seven feet
tall,
with the bones of a crane and the posture of a pine tree, whiskers shaped like a
spear,
winter and summer wearing the same bamboo hat, carrying a horsehair duster
and
being able to cover 1000 Li in a day, sometimes eating 50 Kg food in one
meal,
sometimes keeping fasting as long as several months, possessing amazing
memory as to recite a scripture fluently after reading it just one time."
- Mount Wudang
and Wudang Kung Fu
Wudang Mountain Temple
"The Wudang Mountains (Simplified Chinese: 武当山; Traditional Chinese:
武當山; Hanyu Pinyin:
Wudāng Shān), also known as Wu Tang Shan or simply Wudang, are a small mountain range
in the Hubei province of China, just to the south of the manufacturing city of Shiyan.
In years past, the mountains of Wudang were known for the many Taoist monasteries to be
found there, monasteries which became known as an academic centre for the research,
teaching and practise of meditation, Chinese martial arts, traditional Chinese medicine,
Taoist agriculture practises and related arts. The monasteries were emptied, damaged
and then neglected during and after the Cultural Revolution of 1966-1976, but the Wudang
Mountains have lately become increasingly popular with tourists from elsewhere in China and
abroad due to their scenic location and historical interest. The monasteries and buildings
were made a UNESCO World Heritage Site in 1994. The palaces and temples in Wudang,
which was built as an organized complex during the Ming dynasty (14th–17th centuries),
contains Taoist buildings from as early as the 7th century. It represents the highest
standards of Chinese art and architecture over a period of nearly 1,000 years."
- Wudang Mountains - Wikipedia
"Twentieth-century martial arts historians Tang Hao and Xu Zhen in
independent efforts
disputed the role of Zhang Sanfeng as founder of taijiquan, as have others
since. We can
see that not only does the internal evidence of the Taijiquan Classics
contradict Zhang's
role, but Chen family material, ostensibly earlier and closer to the source, has
no record
of Zhang, regardless of the assertion that the founder of Chen style is said to
have
incorporated "Daoist ideas" into his proto-taijiquan style.
Moreover, if Zhang had
invented taijiquan, we would expect to find trace of Zhang in Chen Family
Village, or
to find traces of taijiquan in other locales in which Zhang and his followers
may have
been. Additionally, neither Zhang's official biographies nor his
attributed writings on
Daoist topics mention boxing. Portraits of Zhang, no matter how far
removed in time
from when he lived, or how generic the style of painting, always depict Zhang in
a
contemplative stance, with no hint of boxing in the picture."
- Barbara Davis, The Taijiquan Classics, 2004, p.
18.
"The origins of Tai Chi Chuan go back to around the Sung Dynasty (960-1279) in China. As
the story goes, Chang San-feng, a Taoist priest, was meditating on Wu-Tang Mountain, in
Hupei province. One day he heard a noise outside and found that a bird was attacking a
snake. Chang watched as the bird attacked the snake's head and the snake yielded at his
head and struck with his tail. Then the bird attacked the snake's tail and the snake yielded
at his tail and attacked with his head. When the bird attacked the snake's belly the snake
yielded at the belly and attacked with both his head and his tail. In the end the bird gave
up and flew away. Chang was so impressed with the beauty and efficiency of the snake's
defense that he decided to create a martial art using the yielding (yin) and attacking (yang)
method of the snake. He combined the thirteen postures with Taoist philosophy and
exercises to create Tai Chi Chuan. Chang then wrote what is known as the Tai Chi Chuan
Classic, a very important read for those studying Tai Chi Chuan."
- Kent's Tai Chi Center, The
Thirteen Postures
"The evidence for the existence of Zhang San Feng is impressive,
although some scholars say
that he was a myth. Erected on Wudang Mountain are two huge stone tablets
honoring him
as a Taoist saint, one decreed by the Ming Emperor Seng Zu, and the other by the
Ming
Emperor Ying Zong. The Imperial History of the Ming Dynasty records
that Zhang San Feng
was born in 1247, learned Taoism from a Taoist master called Fire Dragon at
Nanshan Mountain
in Shenxi, cultivated his spiritual development for nine years at Wudang
Mountain, was known
by the honorific title of "the Saint of Infinite Spiritual Attainment', and
was the first patriarch
of internal martial arts. The Records of the Great Summit of Eternal
Peace Mountain mentions
that he studied the yin-yang of the cosmos, observed the source of the longevity
of tortoises
and cranes, and attained remarkable results. Collections of Clouds and
Water describes him as
carrying his lute and sword on this back, singing Taoist songs, work in the
mountains, and
studying the marvelous secrets of the cosmos."
- Wong Kiew Kit, The Complete Book of Tai Chi Chuan, 1996, p. 21
"The legends of “Zhang Sanfeng’s creation of
taiji quan” continued in some of the most important
modern taiji quan books, such as Xu Yusheng’s 許禹生 Taijiquan Tushi Jie
太极拳势图解, or a
Elucidation of Taijiquan Postures in 1921, Sun Loutang’s 孫祿堂 Taiji
Quanxue 太極拳學, or the
Learning of Taiji Quan in 1924, Ceng Weiming’s 陳微明 Taiji Quan Shu
太極拳術, or the Art of
Taiji Quan in 1925, and Yang Chengfu’s 揚澄甫 Tiaji Quan Tiyong Quanshu
太極拳體用全書, or
the Essence and Applications of Taiji Quan in 1934, and in the oral
traditions as well. According
to Xu Zhen 許震 (1898-1967), the source of Zhang Sanfeng’s association with
Taiji quan must
have been the Yang family partisans no earlier than Guangxu 光緒 reign (1875-1904)
of the
Qing dynasty. (Xu Zhen, 112) The attribution of “Zhang Sanfeng’s creation of
taiji quan” was
seriously taken as a creed, and this creed has been concretized via lineage
records,
ceremonies, altars, and iconography to the majority of taiji quan
enthusiasts."
-
Literati
Tradition: The Origins of Taiji. By Bing YeYoung.
"Other recordings concerning Zhang Sanfeng and his Kung
Fu master history may have to be related to Huang Zongxi, who was one famous
Chinese thinker and historian in late Ming Dynasty and early Qing Dynasty. In
his books History Files In Song- and Yuan Dynasty, History Files In Ming Dynasty
and History Files Of Scholars In Ming Dynasty, he held the view many times that
Zhang Sanfeng was a famous Kung Fu master in Song Dynasty. One manuscript handed
down by Li Yifan-- who was Wu-style Taiji boxing bearer –- also carried such
message as “Taiji boxing originated from Zhang Sanfeng in Song Dynasty.”
Therefore, in today’s Kung Fu circle many martial artists generally regard Zhag
Sanfeng as the founder of both Taiji boxing and Wudang Kung Fu in Song Dynasty.
It is a general viewpoint circulating in Kung Fu arena that Taiji boxing
originated from inter Kung Fu created by Zhang Sanfeng. One collect book with
China State Library called Taiji Masters Lineage has the following messages as
“Sir Zhang Sanfeng, surname Zhang, first name Sanfeng, went to Mount Zhongnan
when he was 61 years old. There he chanced to meet one immortal called Dragon
Fire who late transferred his knowledge regarding inner alchemy to him after
knowing he was a competent practitioner.”
Later Zhang Sanfeng traveled a lot to famous resorts in the south and finally
settled down in Mount Wudang. Then ordering disciple Qiu Yuanqing to stay in
Five Dragon House, Lu Qiuyun in Southen Cave, Liu Guquan in Purple Heaven
Palace, Zhang Sanfeng constructed a house in the place where Immortal
Encountering Palace now stays. Cultivating true self for as long as nine years,
Zhang Sanfeng finally succeeded in achieving Tao. People called him an immortal
who can excise unimaginable power to restrain the bad and promote the good, and
transform all corporeal things into different forms as the he wished to do. All
the universe turns to become one thing staying in his hand waiting for him to
deal with.
Later, Zhang Sanfeng taught one set of boxing forms to Zhang Songxi and Zhang
Cuisan, which was the very original form of Taiji boxing. Because there are only
thirteen forms people called it Thirteen-Form Taiji Boxing. Among these 13
forms, stretching out, stamping, squeezing, chopping downward, picking up,
changing place, using elbow, leaning against symbolize separately the eight
trigrams, while moving forward, retreating backward, watching to the left,
turning to the right and staying in the center indicate separately the five
elements. From these specific sayings there came the name of Thirteen-Form Taiji
boxing. Based upon the Yin- and Yang-Qi theory and aimed at regulating operation
of the inner organs according to five-element theory, TaiChi boxing incorporates
many soft movements imitating cats, birds, snakes and monkeys, thus gaining the
effects of soothing the inner mental state, harmonize the operation of inner
viscera, strengthening the immune system, etc."
- Wudang Kung
Fu
"At the age of five, Zhang Jun Bao suffered from an illness and lost his eyesight. His father heard that some Daoist priests in a Daoist temple had an incredible way of curing illness; so, he took Zhang Jun Bao there. Within a week, he was cured and the whole family was more than happy. The Daoist priest loved Zhang Jun Bao and took him as a disciple teaching him both writing and martial arts. Like all fathers, his father wished him every success. Zhang Jun Bao was expected to take the state exam for a career in the government. However, he was not interested in becoming a politician or minister. He loved martial arts and visited many ancient temples. When he came to Yan Jing, he took up a local government post through the relationship of a good friend. Since he did not enjoy this kind of life, Zhang Jun Bao quit and returned to Liao Dong where he spent most of his time in a deserted temple..
One day at the temple, a Daoist priest approached him. They talked throughout the night, and treated each other as old friends, regretting not having met earlier. As they parted, Zhang Jun Bao missed living a life of solitude, wanting to be free like the clouds and birds. He spent the next few years visiting various places, learning martial arts and becoming famous. When he was visiting ShanXi Province, he realized that the Daoist priest he met earlier was Qui Chu Ji, the disciple of the renowned Wang Chong Yang.
Zhang Jun Bao moved to the Jin Tai Temple in Bao Ji and was accepted by the respected Daoist Huo Long as a disciple. He became versatile in Daoism and named himself San Feng 三丰, which means heaven and earth. (In the 8 trigrams, San 三 represents heaven, or qian 乾. Feng 丰 represents earth, or kun 坤 .)
Zhang San Feng
came and went without shadow. Settling down in
Wudang Mountain, he was inspired by watching a snake fight a bird. He
thought about martial arts, learned advantages from others, and combined Daoist
fighting techniques in order to create the Tai
Ji Quan 13 style. The Tai Ji Quan 13
style, also known as Nei Jia Quan or Wudang Nei Jia Quan, has formed
the basis of Wudang Internal Martial Arts."
- Wudang Traditional Internal Kung
Fu Academy
Treatise on
Tai Chi
The Principles of T'ai Chi Ch'uan
Attributed to the Taoist Master Chang San-Feng
There are numerous translations and commentaries on the short statement of
the
"Principles of T'ai Chi Ch'uan" attributed to Chang San-Feng. One can find
able
translations and commentary by Jou Tsung-Hwa (1980), Liao Waysun (1977),
Benjamin
Pang Jeng Lo (1979), Yang Jwing-Ming (1996, 1987), T.T. Liang
(1977),
Kuo Lien-Ying (1999), Almanzo Lamoureux (2002), Stuart Alve Olson (2001),
Barbara Davis (2004), and many others.
Students of Taijiquan will benefit from studying this
Taijiquan classic. A number
of versions are cited below for your consideration. The translators
or interpreters
chosen are:
A. Olson, Stuart Alve, 2001.
1A. With every
movement string all the parts together,
keeping the
entire body light and nimble.
1B. In any action, the whole body should be light and agile, or Ching
and Lin.
One should
feel that all of the body's joints are connected with
full
linkage.
1C. Once in motion, every part of the body is light and agile and
must be
threaded
together.
1D. Whenever one moves, the entire body must be light and lively,
and must
above all be
connected throughout.
1E. Once you begin to move, the entire body must be light and
limber. Each
part of your
body should be connected to every other part.
1F. In motion all parts of the body must be light, nimble, and
strung together.
1G. Move in an agile, balanced, and coordinated manner.
Once you
decide to move,
The parts of
the body should act together:
Feeling
connected and coordinated,
As balanced
as two feathers on a scale,
Strung
together like pearls in a necklace,
Agile like a
cat,
Lighter than
moonbeams,
Mobile as a
young monkey.
Master Chang San-Feng's Treatise on T'ai Chi Ch'uan, circa 1300 CE, Part 1
2A. Calmly stimulate the ch'i, with the Spirit of Vitality
concentrated internally.
2B. Chi should be stirred. The spirit of vitality, or Shen,
should be concentrated
inwards.
2C. Qi should be full and stimulated, Shen (Spirit)
should be retained internally.
2D. The qi should be excited; the spirit should be gathered
within.
2E. The internal energy should be extended, vibrated like the beat
of a drum.
The spirit
should be condensed in toward the center of your body.
2F. The ch'i (breath) should be excited, the shen
(spirit) should be internally
gathered.
2G Energize the body and quiet the gathered spirit.
Raise up awareness to draw Chi to every nerve,
Fill up the body with the strength of the excited Force,
Stir and stimulate the Chi from head to toe,
Playing the Great Drum of Inner Powers.
Keep the spirit calm within,
Vital forces tamed and quiet,
Riding the Tigress to the Temple,
Gently leading the Great Ox past the Gate;
Condensing the Elixir of Spirit in the Inner Chamber.
Master Chang San-Feng's Treatise on T'ai Chi Ch'uan, circa 1300 CE, Part 2
3A. Avoid deficiency and excess; avoid projections and hollows;
avoid
severance and splice.
3B. Do not show any deficiency, neither concavity nor convexity in
movement.
Do not
show disconnected movement.
3C. No part should be defective, no part should be deficient or
excessive,
no part
should be disconnected.
3D. Let there be no hollows or projections; let there be no
stops and starts.
3E. When performing T'ai Chi, it should be perfect; allow no
defect. The form
should
be smooth with no unevenness, and continuous, allowing no
interruptions.
3F. Let the postures be without breaks or holes, hollows or
projections, or
discontinuities and continuities of form.
3G. Move in a continuous, even and smooth manner.
Do not overextend the limbs or sully the
forms.
Flow like the
Great River
Filling all
the holes and hallows,
Unbroken,
gathered, full, unstoppable;
Seeking the
True Level, finding the Golden Mean,
Neither
excessive nor deficient in Yin or Yang;
Holding
postures as perfect as the Blue Lotus,
Moving
steadily between forms like the White Tiger,
Uniting body
and will in the Jade Furnace,
Transcending
inner and outer, starting and stopping.
Master Chang San- Feng's Treatise on T'ai Chi Ch'uan, circa 1300 CE, Part 3
4A. The energy is rooted in the feet, issued through the legs,
directed by the waist,
and
appears in the hands and fingers. The feet, legs, and waist must act
as
one
unit, so that whether Advancing or Withdrawing you will be able to
obtain
a superior position and create a good opportunity.
4B. The Chin is rooted in the feet, bursts out in the legs,
is controlled by the waist
and
functions through the fingers. From the feet to the legs, legs to
the
waist,
all should be moved as a unit. By moving as a unit, one can advance
or
retreat with precise timing and the most advantageous position.
4C. The root is at the feet, (Jin is) generated from the
legs, controlled by the waist
and
expressed by the fingers. From the feet to the legs to the waist
must
be
integrated, and one unified Qi. When moving forward or backward,
you
can
catch the opportunity and gain the superior position.
4D. Its root is in the feet, it issuing from the legs, its control
from the yao, and its
shaping
in the fingers. From the feet, to the legs, and then the yao; there
must
always be completely one qi. Only then, in moving forward and
backward,
can the
opportunity and position be gained.
4E. The internal energy, ch'i, roots at the feet, then
transfers through the legs and
is
controlled from the waist, moving eventually through the back to the arms
and
fingertips. When transferring the ch'i from your feet to your waist, your
body
must operate as if all the parts were one; this allows you to move forward
and
backward freely with control of balance and
position.
4F. The motion should be rooted in the feet, released through the
legs, controlled by the
waist,
and manifested through the fingers. The feet, legs and waist must
act
together simultaneously, so that while stepping forward or back the timing and
position are correct.
4G.
5A. Failure to obtain a superior position and create a good
opportunity results from
the
body being in a state of disorder and confusion. To correct this disorder,
adjust
the waist and legs.
5B. If precise timing and good
position are not achieved and the body does not move
as a
unit, then the waist and legs need more development. They may not
be
strong or flexible enough.
5C. If you fail to catch the opportunity and gain the superior position,
your mind is
scattered and your body is disordered. To solve this problem, you
must
look to
the waist and legs.
5D. Where the opportunity and position have not been gained, the
body is scattered
and
disordered. This error must be sought in the yao and the legs.
5E. Failure to do this causes loss of control of the entire body
system. The only cure
for
such a problem is an examination of the stance.
5F. If the timing and position are not correct, the body
becomes disordered, and the
defect
must be sought in the legs and waist.
5G.
6A. Likewise, upward and downward, forward and backward, leftward
and rightward -
all these are
to be directed by the Mind-Intent and are not to be
expressed
externally.
6B. This often shows when moving up or down, backwards or forwards,
left or
right.
Use internal consciousness, not external forms.
6C. Up and down, forward and backward, left and right, it's all the
same.
All of this
is done with the Yi (Mind), not externally.
6D. Upward, downward, forward, backward, left and right are all
thus. In all
of these
cases, it is yi, and not from extremities.
6E. Application of these principles promotes the flowing T'ai Chi
movement in any
direction;
forward, backward, right side, and left side. In all of this, you
must
emphasize the use of the mind in controlling your movements, rather
than the mere
use of external muscles.
6F. Up or down, front or back, left or right, are all the
same. These are all i (mind)
and not
external.
6G.
7A. If there is above, there must be below. If there is
Advancing, there must be
Withdrawing. If there is left, there must be right. If the initial intent
is
upward, you
must first have downward intent. If you want to lift something
upward, you
must first have the intent of pushing downward. Then the root
will be
severed, it will be immediately and certainly toppled.
7B. Where there is something up, there must be something down.
Where there is
something
forwards, there must be something backwards. Where there is
something
left, there must be something right. If one intends to move up,
one must
simultaneously show a contrary tendency (downwards), just as
one who
wishes to pull a tree up pushes downwards first to loosen the roots,
so that it
can be easily uprooted.
7C. If there is a top, there is a bottom; if there is a front, there
is a back; if there is
a left, there
is a right. If Yi (mind) wants to go upward, this implies considering
downward. (This means) if (you) want to lift and defeat an opponent, you
must
first
consider his root. When the opponent's root is broken, he will inevitably
be
defeated
quickly and certainly.
7D. There is up, and therefore there is down, there is forward, and
therefore there is
backward;
there is left, and therefore there is right. If one intends to move
upward, the
send the yi downward. If one wants to lift something up, then
a
'break' must
be added. In this way, the opponent will sever his own root,
ruining him
quickly; no doubt about it.
7E. You should also follow the T'ai Chi principle of opposites: when
you move upward,
the mind must
be aware of down; when moving forward, the mind also thinks
of moving
back; when shifting to the left side, the mind should simultaneously
notice the
right side - so that if the mind is going up, it is also going down. Such
principles
relate to T'ai Chi movement in the same way that uprooting an object,
and thereby
destroying its foundation, will make the object fall sooner.
7F. If there is up, there is down; if there is forward, then
there is backward; if there is
left, then
there is right. If the i wants to move up, it contains at the same
time
the downward
idea. By alternating the force of pulling and pushing, the root is
severed and
the object is quickly toppled, without a doubt.
7G.
8A. Clearly discriminate the Substantial and Insubstantial.
There is an aspect
of
Substantial and Insubstantial in every part of the body. Considered
in their
entirety all things have this nature.
8B. One must distinguish substantiality from insubstantiality.
Where there is
substantiality, there must be insubstantiality. In all ways, one has
to
distinguish
one from the other.
8C. Substantial and insubstantial must be clearly
distinguished. Every part
(of the body)
has a substantial and insubstantial aspect. The entire body
and all the
joints should be threaded together without the slightest break.
8D. Empty and full should be divided clearly. Each point
(in your body) in this way
has empty and
full. Every point always is empty and full. The whole body,
in every
joint, is strung together; do not let it be even the slightest bit
broken.
8E. Besides clearly separating the positive and negative from
one another, you
should also
clearly locate the substantial and insubstantial. When the entire
body is
integrated with all parts connected together, it becomes a vast
connection of
positive and negative energy units. Each positive and negative
unit of
energy should be connected to every other unit and permit no interruption
among
them.
8F. Insubstantial and substantial should be clearly
differentiated. One place has
insubstantiality
and substantiality; every place has the same insubstantiality
and
substantiality. All part of the body are strung together without the slightest
break.
8G.
9A. Chang Ch'uan (Long
Boxing) is like a long river or great ocean rolling on
without
interruption.
9B. Long Chuan, like a great river, flows
unceasingly.
9C. What is Long Fist? (It is) like a long river
and a large ocean, rolling
ceaselessly.
9D. Long Boxing is like the Long River and the Great Sea, an
unceasing torrent.
9E. In Long Forms your body should move like the rhythmic flow
of water on a
river
or like the rolling waves of the ocean.
9F. Ch'ang Ch'uan (T'ai Chi Ch'uan) is like a great river
rolling on unceasingly.
9G.
Purple Mountain Taoist Temple
Wu Tang Mountain (Wudangshan) Area
Reference Sources for Translations of the Treatise on T'ai Chi Ch'uan
Olson (2001)
T'ai
Chi According to the I Ching: Embodying the Principles of the Book of Changes.
By Stuart Alve Olson. Rochester, Vermont, Inner Traditions International Ltd., 2001.
224
pages.
ISBN: 0892819448. The T'ai Chi Ch'uan Treatise, attributed to
Ancestor
Chang San-Feng, Sung Dynasty Priest of Wu-Tan Mountain, is found on pp.
36-37.
Mr. Olson has many fine books to his credit, and was the longtime friend and
senior
student of Master T. T. Liang.
Jou
(1980)
The Tao
of Tai-Chi Chuan: Way to Rejuvenation. By Jou, Tsung
Hwa. Edited by Shoshana
Shapiro. Warwick, New York, Tai Chi Foundation, 1980. 263
pages. First Edition.
ISBN: 0804813574. An excellent comprehensive textbook. A Third Edition is now
available.
The Tai-Chi Lun or "The Theory of Tai-Chi Chuan" by Chang Sang-Feng,
pp. 175-180. One
of the first comprehensive books on the subject. Master Jou, I'm sure,
would still be teaching
us if it were not for an tragic automobile accident a few years ago.
Yang (1996)
Tai Chi
Theory and Martial Power: Advanced Yang Style Tai Chi. By Yang,
Jwing-Ming, Ph.D..
Jamaica Plain, Mass., YMAA Publication Center, 1996. First Edition
1987. Second Edition 1996.
Glossary, index,
268 pages. ISBN: 1886969434. Taijiquan
Treatise by Chang, San-Feng,
presented at pp. 211-214. Dr. Yang has translated and commented on scores
of Taijiquan and
Qigong treatises and his contributions are outstanding.
Davis (2004)
The
Taijiquan Classics: An Annotated Translation. Translated by Barbara
Davis.
Commentary by Chen, Wei-ming. San Francisco, North Atlantic Books,
2004.
200 pages. ISBN: 1556434316. The Taijiquan Jing, attributed to Zhang
Sanfeng,
is presented at pp. 75-76. A first rate contribution in both translation
and commentary.
Liao (1990)
T'ai
Chi Classics. By Waysun Liao. New translations of three
essential texts of T'ai Chi
Ch'uan with commentary and practical instruction by Waysun Liao.
Illustrated by the author.
Boston, Shambhala, 1990. 210 pages. First Edition, 1977. Second
Edition, 1990.
ISBN: 087773531X. The Treatise by Master Chang San-feng (ca. 1200
CE) is presented on
pp. 87- 95.
Lo
(1979)
The
Essence of T'ai Chi Ch'uan: The Literary Tradition. Translated and
edited by
Benjamin Pang Jeng Lo; Martin Inn, Robert Amacker, and Susan Foe.
Berkeley,
California, North Atlantic Books, 1979, 1985. 100 pages. ISBN:
0913028630.
The T'ai Chi Ch'uan Ching by Chang Sanfeng, pp. 17-27.
Garofalo
(2006)
Chang San-Feng, Taoist
Master. Brief biography, links, bibliography, quotations, and a
study
of the "Treatise on Tai Chi Chuan". Compiled by Michael P.
Garofalo. Includes
poems and commentary
by Mike Garofalo. Red Bluff, California, Green Way Research,
2006. 117Kb. My version of the "Principles of Taijiquan" is
not a translation but a
restatement, a revision, an extension of the meanings implied in the original
terse
text. It draws heavily from Taoist alchemical symbolism and other writings
by Taoists
like Master Zhang.
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Commentary on Ancestor
Lu's
Hundred-Character Tablet
Attributed to the Taoist Master Chang San-Feng
"Nuturing energy, forget words and guard it.
Conquer the mind, do nondoing.
In activity and quietude, know the source progenitor.
There is no thing; whom else do you seek?
Real constancy should respond to people;
In responding to people, it is essential not to get confused.
When you don't get confused, your nature is naturally stable;
When your nature is stable, energy naturally returns.
When energy returns, Elixir spontaneously crystallizes,
In the pot pairing water and fire.
Yin and yang arise, alternating over and over again,
Everywhere producing the sound of thunder.
White clouds assemble on the summit,
Sweet dew bathes the polar mountain.
Having drunk the wine of longevity,
You wander free; who can know you?
You sit and listen to the stringless tune,
You clearly understand the mechanism of creation.
The whole of these twenty verses
is a ladder straight to heaven."
- Thomas Cleary, Vitality,
Energy, Spirit: A Taoist Sourcebook.
Translated and edited
by Thomas Cleary. Boston, Shambhala, 1991. 281 pages.
ISBN: 0877735190. p. 185
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