ChiDragon

BTW First, I had the same problem with the term "Received Version". Yes, it has been edited for consistency (which would be revised)? However, the revised version is called the "Received Version".

The Chi Kung practitioners and others are all breathing the same air. Why are they healthier and stronger than others....??? What have the Chi Kung practitioners done differently....???

teknix... I think this is it.....

teknix... Is this is what you are looking for...???

AussieFrog... I see the depth of wisdom in your avatar. Namaste....!!!

For clarification, one must understand the distinction of these three characters before going into deep details about Tai Ji Quan. Qi(氣) Jin(勁) Jing(精) In Tai Ji Quan, Jin(勁) is a physical strength to be developed from the practice of Tai Ji. According to the Chinese Taoists, Jing(精) is something to be refined in alchemy.

For those who study the Tao Te Ching, here is a good reference of the text with corrections. http://vdisk.weibo.com/s/fETZB Notes: 1. The missing characters are in []. 2. The corrections of the characters are in ().

The first character, in Chapter One, started with 道(Tao). Where is Tao came from...??? Did LaoTze create Tao by given it a name...??? Lao Tze said: "a name can be named is not an eternal name." Lao Tze also had gaven us an impression that Tao is eternal in Chapter One. Then, why did he given a name to Tao...??? Maybe if we study Chapter 25 close enough might find a clue. Original classic Chapter 25 1. 有物混成 2. 先天地生 3. 寂兮寥兮 4. 獨立而不改 5. 周行而不殆 6. 可以為天地母 7. 吾不知其名 8. 強字之曰道 9. 強為之名曰大 10. 大曰逝 11. 逝曰遠 12. 遠曰反 13. 故道大 14. 天大 15. 地大 16. 人亦大 17. 域中有四大 18. 而人居其一焉 19. 人法地 20. 地法天 21. 天法道 22. 道法自然

My apologies..... Correction: 彊(qiang2) is a homonym and synonym of 強(qiang2). These two characters are interchangeable. I was mistakenly thought that 彊(qiang) was 疆(jiang, boundary).

@Zerostao............ @Stosh....... I had changed the punctuations in lines 11 and 12 and revised lines 16 and 17. Is that what you had in mind.....??? If not, please be more explicit or specific. Perhaps show me the corrections. Thanks.

Updated with the Received Version of the Tao Te Ching Chapter 16 1. 致虛極 2. 守靜篤。 3. 萬物並作， 4. 吾以觀復。 5. 夫物芸芸 6. 各復歸其根。 7. 歸根曰靜， 8. 是曰復命； 9. 復命曰常， 10. 知常曰明。 11. 不知常， 12. 妄作凶。 13. 知常容， 14. 容乃公， 15. 公乃全， 16. 全乃天， 17. 天乃道， 18. 道乃久， 19. 沒身不殆。 Chapter 16 1. Reaching vacuousness to its extremity, 2. Maintaining stillness ultimately. 3. All things are being vitalized, 4. I observed that they are reciprocating. 5. Therefore, all things are flourishing, 6. Each returns to its root, 7. Returns to its root means stillness. 8. Stillness means returns to its essential. 9. Returns to essential is called the basic routine. 10. Knowing the routine is called comprehension. 11. Not knowing the basic routine, 12. Will act rashly become chaotic. 13. Knowing the basic routine is encompassing. 14. Encompassing will serve with justice. 15. Justice will be impartial. 16. Impartial will be natural. 17. Natural will be in accord with Tao. 18. Then, Tao will be eternal, 19. And the eternal Tao will be exempted from all danger.

takaaki............ Come on back....!!! Please don't get discouraged. We have started a fruitful discussion here already....

IMO and as far as I know, Horse Stance is entirely independent. However, it is hidden in Tai Chi Quan without one was realized.

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.

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)

(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

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.

I have problem with what is in red. How did you come to this conclusion.....???

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.

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....???

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.

Of course, it was a trivial linguistic comprehension anyway. No extensive discussion was necessary.

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.