- Qing bai lei chao, 6:2965.
- Wile, T’ai Chi’s Ancestors, p. 54; the original is Huang Zongxi, Nanlei wending,
8.129. See also Huang Baijia, Neijia quanfa, 1b, trans. Wile, T’ai Chi’s Ancestors, p. 59. - Yijin jing, in Zhongguo chuantong yangsheng zhendian, pp. 215–216.
- Xuanji mishou, chapter 2.
- Quan jing, Quan fa beiyao, preface, 1b.
- See Wile, T’ai Chi’s Ancestors, p. 55.
- See respectively Qing shi gao, 505.13922; and Naquin, Shantung Rebellion, p.
- See Zhou Weiliang, Zhongguo wushu shi, p. 98; and Zhongguo wushu baike
quanshu, pp. 18–21. - See Zhou Weiliang, Zhongguo wushu shi, p. 98.
- Compare the Xiwu xu, in Yihequan yundong qiyuan tansuo, p. 168, with the
Yijing, “Xici shang,” XI. My translation follows Derk Bodde’s in Fung Yu-Lan, History
of Chinese Philosophy, 2:438. See also Zhou Weiliang, Zhongguo wushu shi, p. 98. - See Wang’s writings in Taijiquan pu, pp. 24, 30. See also Tang Hao and Gu
Liuxin, Taijiquan yanjiu, p. 184; Zhou Weiliang, Zhongguo wushu shi, p. 98; and
Zhongguo wushu baike quanshu, p. 19. - Wile, Lost T’ai-chi Classics, p. 89; the original is transcribed in ibid., p. 153.
- See Chang Naizhou, Chang Shi wuji shu, 3.35–36; and Wile, T’ai-chi’s Ancestors,
pp. 111–112. Chang has transmuting form (xing) into breath, rather than transmut-
ing essence into breath. On the three stages of Daoist “inner alchemy,” see Predagio
and Skar, “Inner Alchemy,” pp. 489–490. On “inner alchemy” and Xingyi Quan, see
Cao Zhiqing, quoted in Liu Junxiang, Dongfang renti wenhua, pp. 254–255. - See Ware, Alchemy, Medicine, Religion, p. 294; Cheng Dali, Zhongguo wushu,
pp. 117–118; Granet, Danses et légendes de la Chine ancienne, pp. 496–501; and Cam-
pany, To Live as Long as Heaven and Earth, pp. 70–72. - See Zhou Weiliang, Zhongguo wushu shi, p. 35; and Robinet, “Shangqing—
Highest Clarity,” p. 219. See also the beautiful reproductions of Daoist ritual swords
in Little and Eichman, Taoism and the Arts of China, pp. 214–217. - See Lagerwey, Ta o i s t R i t u a l, p. 93.
- See Yunji qiqian, 84.7a, trans. Maspero, “Methods of ‘Nourishing the Vital
Principle,’” p. 447 n. 6; and Robinet, “Metamorphosis and Deliverance,” pp. 60–61.
During the early medieval period the staff could likewise serve as the Daoist’s dou-
ble; see Campany, To Live as Long as Heaven and Earth, pp. 69–70. - See, for example, Takuan Sôhô, Unfettered Mind.
- Wu Yue chunqiu zhuzi suoyin, 9.41–42, trans. Douglas Wile, T’ai Chi’s Ancestors,
pp. 3–4. I have substituted “face-to-face combat” for Wile’s “hand-to-hand combat,”
for it is clear that in this context shouzhan refers to fencing. See also “shouzhan,” in
Hanyu dacidian, 6:304–305. In its present form, the story might date from the Tang
period, when the anthology was revised. See Lagerwey, “Wu Yüeh ch’un ch’iu,” pp.
473 – 476. - Taiping guangji, 195.1464–1465, and James Liu’s translation, The Chinese
Knight-Errant, pp. 93–94.
Notes to Pages 152–157 229