Cloud Hands
The Gentle Mind-Body Arts of Taijiquan and Qigong


Taoist Master 
Chang San-Feng

Circa 1300 C.E.

 


Researched by

Michael P. Garofalo

August 1, 2007

 

 

 

Cloud Hands - Yun Shou

Cloud Hands - Yun Shou

 

 

 

Taoist Master Chang San-Feng

Quotations      Legends and Lore       Bibliography       Links       Reflections 

Principles of T'ai Chi Ch'uan by Master Zhang Sanfeng

 

 

 

 

Chang San-Feng, circa 1200 CE


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.  

 

 

 

 

See Quotations Below

 

 

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


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 Green Wizard    


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


Master Chang San Feng  2K


Meetings with Master Chang San Feng - Poetic Reflections   


Mount Wudang and Wudang Kung Fu


The Myth of Chang San Feng


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:  FirstSecond - colorThirdFourthFifth   


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."  


Sun Style Taijiquan   


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 Master of all Masters


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 Kung Fu


Wudang Mind/Body Arts: Bibliography, Links, Resources, Quotes, Notes


Wudang Mountains - Wikipedia  


Wudang Sword Forms: Bibliography, Links, Resources, Quotes, Notes, Forms


Wudang System and Taoism


Wu Style Taichichuan.  By Wu Ying-hua and Ma Yueh-liang.  1991.


Wudang Taoist Inner Alchemy Practice


Yang Style Taijiquan   


Zhang San-Feng   Legends and Lore, Quotations, Links, Poems.  117Kb


Zhang San-Feng Taijiquan


Zen and Taoist Poetry

 

 

 

 

 



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

 

 

    

    

Chang San-Feng, circa 1200 CE

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, circa 1200 CE

 

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

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.

B.  Jou, Tsung-Hwa, 1980.   

C.  Yang, Jwing-Ming, 1996.  

D.  Davis, Barbara, 2004.  

E.  Liao, Waysun, 1990.  

F.  Lo, Benjamin, 1979

G.  Garofalo, Michael, 2006
  

 

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.  
9
C.   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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