ChiDragon
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Everything posted by ChiDragon
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IMO and as far as I know, Horse Stance is entirely independent. However, it is hidden in Tai Chi Quan without one was realized.
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Ron.... This the translation of the hand written document per your request. The origin of the 柔拲(rou2 quan) and its brief history(the only integrated Chinese martial arts). In describing the Chinese 柔拲(rou2 quan), the origin and the most brief history of integrated martial arts, the movements of the 柔拲(rou2 quan) are very volatile. Speaking of principles, concepts and techniques are really subtle and profound. Especially, the 柔拲(rou2 quan) already has a long history. The technique of the integrate martial arts of 柔拲(rou2 quan) is really simple and easy to learn. It is for men and women, young and elder with no age limit may attain to the ultimate goal. It may be practiced without using a lot of time to see the subtlety of the 柔拲(rou2 quan). One practice continuously will be able to reach the realm of martial arts. Every move must be done with finesse. If one wants to be finessed, one must be practiced at all times.
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五輪眼圈(The Five Wheel Eye Circle), diagram at the right. 大小背心屬心(heart) 瞳子 屬腎(kidney) 黑睛 屬肝(liver) 白仁 屬肺(lung) 上胞 屬胃(stomach) 下臉 屬脾(spleen) Note: 屬: in the category of; belongs to These are the position in the diagram. Look them up in the Five Wheel Eye Circle Diagram to correspond with the five organs. 瞳子(pupil) 黑睛(Black pupil) 白仁(white spot) 上胞(upper eye lid) 下臉(lower eye lid)
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(4) The five color facial diagram, five wheel eye circle diagram. The five color facial diagram is a reference provided for those who were hurt from beaten. One, only, need to see the correct position of damage which is correspond to the color in the chart, then use the methods in the "Copper man" manual for treatment. 五色面圖(The Five Color Facial Diagram at the left). 赤(red)屬心(heart) 壬癸水(water) 白(white)屬肺(lung) 庚辛金(metal) 黃(yellow)屬脾(spleen) 丙丁火(fire) 青(green)屬肝(liver) 甲乙木(wood) 黑(black)屬腎(kidney) 戊己土(soil) These Ten Heavenly Stems determine the Five Elements by their locations in the Ba Gua chart. The Ten Heavenly Stems in the order of: 甲乙(East, right) 丙丁(South, top) 戊己(Middle) 庚辛(West, left) 壬癸(North, bottom) Note: 屬: in the category of; belongs to
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Scholastic Study - Did Lao Tze Create 道(Tao) in Chapter 25....?
ChiDragon replied to ChiDragon's topic in 道家学说
故彊字之曰道 彊(qiang2): boundary; a phonetic of 強(qiang2). This character, 彊, is meaningless in the phase. It has been corrected by the native knowledgeable scholars as: 8. 故強字之曰道 8. Therefore, I'm reluctantly calling it "Tao". -
Received Version of Chapter 15 - Decription of the Taoists Chapter 15 1. 古之善為道者， 2.微妙玄通， 3.深不可識。 4. 夫唯不可識， 5. 故強為之容。 6. 豫兮若冬涉川； 7. 猶兮若畏四鄰； 8. 儼兮其若客； 9. 渙兮其若凌釋； 10. 敦兮其若樸； 11. 曠兮其若谷； 12. 混兮其若濁； 13. 孰能濁以靜之徐清? 14. 孰能安以動之徐生? 15. 保此道者不欲盈。 16. 夫唯不盈 17. 故能蔽而新成 Chapter 15 1. In the ancient, those who devoted to the principles of Tao; 2. Are subtle and beyond comprehension, 3. Profound but inscrutable. 4. Since they are inscrutable, 5. Therefore, they were described with reluctance as: 6. Cautious as in winter stepping on river, 7. Vigilant as being four-way ambushed, 8. Punctilious as a guest, 9. Harmonious as thawing ice, 10. Primitive as raw stock, 11. Vast as valley in the mountain, 12. Confused as turbid water. 13. Who can be calmed from disturbance and become cleared? 14. Who can be motivated from stagnate to move forward? 15. Those who kept Tao's principle but not contented. 16. Because of being not contented, 17. One can discard the obsolescence and renew.
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I have problem with what is in red. How did you come to this conclusion.....???
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Here is a good source from: A Source Book in Chinese Philosophy, Page 136 Non-action(Wu Wei) is not meant literally 'inactivity' but rather "taking no action that is contrary to Nature" - in other words, letting Nature take its own course. By knowing this given definition, We'll let the water free flow in the river; Let the birds fly in the sky; Let the people handle their own themselves. Therefore, being natural(自然) is what Wu Wei(無為) is all about.
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Scholastic Study - Did Lao Tze Create 道(Tao) in Chapter 25....?
ChiDragon replied to ChiDragon's topic in 道家学说
Lao Tze had been talking about Tao from Chapter 1 to 14. Finally, he used Chapter 25 for the first time with a more precise description of how Tao came about in lines 1 thru 9. 1. There was a thing formed by chaos; 2. Before the heaven and earth were born; 3. Soundless and formless; 4. Independent but unchangeable; 5. Moving but never fatigue; 6. It may be the mother of the heaven and earth. 7. I don't know its name. 8. I'm reluctantly calling it "Tao". 9. I'm even more reluctant to have a name "Big" for it. We should pay close attention to lines 8 and 9. He had made "Tao" as a proper noun in line 8. 8. 強字之曰"道" 9. 強為之名曰"大" 8. I'm reluctantly calling it "Tao". 9. I'm even more reluctant to have a name "Big" for it. We need to follow a little close to the history of the first character 強 in line 8. It was not there in the previous versions before Fu Yi's version. 8. 字之曰"道" 8. I'm calling it "Tao". However, with the character 強 added, then the meaning had changed quite drastically. 8. 強字之曰"道" 8. I'm reluctantly calling it "Tao". This change falls into the logic with line 2 of Chapter One, 名可名非常名, "A name can be named is not an eternal name". Another words, we cannot give a name to Tao, but we can reluctantly call it something for convenience to describe it. It also links in the logic with line 9. Can we come to a conclusion that LaoTze did create Tao(道) by Line 8 in Chapter 25....??? -
Scholastic Study - Did Lao Tze Create 道(Tao) in Chapter 25....?
ChiDragon replied to ChiDragon's topic in 道家学说
Chapter 25 1. There was a thing formed by chaos; 2. Before the sky and earth were born; 3. Soundless and formless; 4. Independent but unchangeable; 5. Moving but never exhaust; 6. It may be the mother of the heaven and earth. 7. I don't know its name. 8. I'm reluctantly calling it "Tao". 9. I'm even more reluctant to have a name "Big" for it. 10.Big but dynamic; 11.Dynamic but far; 12.Far but reciprocating. 13.Therefore, Tao is great. 14.Sky is great. 15.Earth is great. 16.Human is great. 17.In space, there are four great's; 18.Thus human is one of them here. 19.Human follows Earth. 20.Earth follows Heaven . 21.Heaven follows Tao. 22.Tao follows its own nature. -
Received Version of Chapter 1 1. 道可道，非常道。 2. 名可名，非常名。 3. 無，名天地之始。 4. 有，名萬物之母。 5. 故常無，欲以觀其妙。 6. 常有，欲以觀其徼。 7. 此兩者同出而異名， 8. 同謂之玄。玄之又玄， 9. 眾妙之門。 Revised as of 2/27/12 1. Tao that can be spoken is not the eternal Tao. 2. A name that can be named is not an eternal name. 3. Invisible, it was named as the origin of heaven and earth. 4. Visible, it was named as the mother of all things. 5. Hence, when Tao is always invisible, one would grok its quale. 6. When Tao is always visible, one would observe its boundary. 7. These two come from one origin but differ in name, 8. Both are regarded as unfathomable; the most occult and profound; 9. The gate of all changes.
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Of course, it was a trivial linguistic comprehension anyway. No extensive discussion was necessary.
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Can you make your presentation in a more scholastic approach to justify your translation or interpretation....??? It seems that I am out of sync with your English terms.
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The rain drops into the soil. The soaking soil becomes loosen and causing a land slight. As a result, all the rocks and trees are fallen off into someone's house. All this happening by Nature is called a natural disaster but that was all Ziran(自然).
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Yes, you do indeed....
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The Sage simply knows what and when to do(assuming with no harm done in any way). The "no harm done" must be hidden in the notion, in order, to fit the definition of Wu Wei.
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I'm looking forward to hear what are your new thoughts....
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Please keep in mind interfering or any malice intend is not being Wu Wei.
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Yes, most of the translations about the concept of Wu Wei was to based on the characters other than the hidden philosophy behind it. From a superficial and direct translation of Wu Wei is to do nothing. Most native Chinese without knowing its concept are also misinterpret it that way. However, the "do nothing" or "no action" something to that nature was only half correct. To understand the other half we must add something else to it to make it more logical. Wu Wei is take no action to interfere the nature path of things. Wu Wei implies to let Nature take its course without interference. This is the most basic definition of Wu Wei defined in the Tao Te Ching. By knowing that, one will go a long way with it. Yes, there are more than one chapters in the Tao Te Ching had given in metaphors for its definition.
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Those terms have to come from somewhere. Now you have you own conclusion. Don't you wish to compare your conclusion with the source for a more precise definition and understanding....???
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Yes, but first learn about the Dao and its concepts from the Tao Te Ching which is origin of the source.
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Where did hear about Wu Wei and Ziren....??? How was your source defined these two terms besides your own....???
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Yes, I know you by now. That's why I gave you this..... ............and this
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Please my post again to see if you can read the hidden message.
