Lineage and Transmission of Zhang,sanfeng in legend

Is Zhang Sanfeng Really the Founder of Taijiquan (Tai Chi)?

Zhang Sanfeng – The Thought of Harmonizing the Three Teachings (Confucianism, Buddhism, Daoism)

According to the History of Ming, Zhang Sanfeng, whose given name was Quanyi, also named Junbao, with the courtesy name Sanfeng, was a native of Yizhou, Liaodong. He was a renowned Daoist priest of the Quanzhen school during the late Yuan and early Ming dynasties. Zhang Sanfeng stated himself that he once served as the magistrate of Boling County in Zhongshan, but later gave up his official post and became a monk. He encountered Master Huolong (Fire Dragon) in Zhongnan Mountain, who transmitted to him the secrets of internal alchemy. He then went to Wudang Mountain to cultivate and accept disciples. His sect honored high virtue and seclusion, and was known as the “Hidden Immortal Sect” or “Hidden Sect.”

Zhang Sanfeng inherited the Quanzhen Daoist idea of harmonizing the Three Teachings, proposing the theory of “Three Teachings Returning to One,” identifying “Dao” as the common origin of Confucianism, Buddhism, and Daoism. In his work On the Great Dao, he claimed to have studied the various schools of thought extensively, and after comparing and analyzing the theories of the Three Teachings, concluded that “the Three Teachings share the same Dao.” He firmly stated: “Confucianism, apart from this Dao, cannot be Confucianism; Buddhism, apart from this Dao, cannot be Buddhism; Immortality, apart from this Dao, cannot be Immortality.” The Three Teachings established their doctrines based on this same Dao, differing only in emphasis: Confucianism focuses on “practicing the Dao to aid the times,” Buddhism on “enlightening the world through the Dao,” and Daoism on “preserving the Dao and delivering people.” But the goal pursued by all three is the same: to exhaust the principles and fulfill human nature to attain destiny—that is, the Dao.

Zhang Sanfeng believed that the ethical and moral standards of the Three Teachings were also consistent, all aiming to cultivate oneself and benefit others: “Confucius’s love for the people, Laozi’s aiding the world, and the Buddha’s relieving of suffering all benefit humanity. To cultivate oneself and benefit others, their direction is the same.” “Loving the people,” “aiding the world,” and “relieving suffering” are, at the root, all about compassion and doing good. Zhang Sanfeng used the Daoist Five Elements—metal, wood, water, fire, earth—to correspond to the Confucian Five Constants—benevolence, righteousness, propriety, wisdom, faith—and claimed that whether it was the “human relationships” advocated by Confucianism or the “internal alchemy” practiced by Daoism, all stemmed from nature (i.e., principle), differing only in being external or internal.

This view reconciled Daoism’s otherworldly alchemy with Confucianism’s worldly moral teachings. In terms of practice, Zhang Sanfeng incorporated Buddhist methods such as “meditation” and “Chan contemplation” into Daoism as methods of self-cultivation but opposed vegetarianism and chanting, arguing that “the human mind is the spirit, and the spirit is the mind.” If one seeks immortality, it is better to “empty the heart” and “eliminate the self,” to teach and save one’s own mind. As for the relationship between the Three Teachings, Zhang Sanfeng believed that since they share the same origin and Dao, they are of equal status and should coexist peacefully.

Because Zhang Sanfeng advocated the unity and harmony of the Three Teachings, he was honored as the “Grand Master of the Three Teachings” and the “True Lord of the Three Teachings.” He was also called the “Heavenly Savior of Difficulties and the Sloppy Quiet-Light Buddha” due to his unkempt appearance. He believed that Daoism should be open and inclusive, absorbing the strengths of other teachings to develop and spread better. Only through continuous reform and innovation could it possess infinite vitality.

Lineage and Transmission

In Research on Taijiquan by Wu Tunan, it is claimed that records concerning Taijiquan can be traced back to the Wei, Jin, and Northern and Southern Dynasties period to a figure named Cheng Lingxi, and that it was perfected by Zhang Sanfeng, with systematic boxing routines passed down as evidence.

This claim first appeared in the early Republican era in a book titled Taiji Gong by a man named Song Shuming, later supported by Xu Yusheng and others. The book claims that during the Liang Emperor Yuan of the Southern and Northern Dynasties, Cheng Lingxi of Huizhou Prefecture in Jiangnan was skilled in Taijiquan. For his contributions in defending his hometown during the Hou Jing Rebellion, he was appointed prefect by Emperor Yuan. His Taijiquan was learned from Han Gongyue and later passed to Cheng Bi in the Southern Song, who renamed it “Xiao Jiutian” (Small Nine Heavens), consisting of 14 movements. Song’s book explicitly records “Xiao Jiutian Forms.”

Xu Xuanping and Li Daozi in the Tang Dynasty

According to Gazetteer of Huizhou, over a thousand years ago in the prosperous Tang Dynasty, there was a hermit cultivating in Chengyang Mountain named Xu Xuanping. Xu once wrote a poem on a guesthouse wall:

“In seclusion for thirty years,Built a home atop the southern mountain.On quiet nights I play with the bright moon,Occasionally drink the green spring.The woodcutter sings on the ridge,Valley birds play in front of the cliff.Joyful, unaware of aging,Completely forgot the passing years.”

When Li Bai saw the poem, he believed it to be the work of an immortal. He visited, but did not find him, and left his own poem on the wall:

“I recite the guesthouse poem,Come to visit the true man’s home.Misty peaks hide the high trail,Cloud forests block the emptiness.The courtyard is lonely and deserted,Leaning on a pillar, I hesitate.You must have become a crane flying to distant heavens,And won’t return for a thousand years.”

The Taiji skill taught by Xu Xuanping was named “Three Generations Seven.” In the Song lineage record, Song Yuanqiao of the Ming dynasty wrote: “Tracing back from me, the one who first acquired the art of Taiji was taught by Tang Daoist Xu Xuanping. I am the fourteenth generation.” In the late Qing manuscript Secrets of Taijiquan from the Prince Duan’s Mansion – Zhang Sanfeng’s Legacy for Future Generations, it is also recorded: “Mastering unity and Confucius-Mencius teachings, harmonizing the essence and spirit, seventy-two is civil and martial, passed down to me, originally authored by Xu Xuanping...” This shows that a large part of the Taiji method taught by Master Zhang Sanfeng was inherited from Xu Xuanping.

Taijiquan has had various names. In the Southern and Northern Dynasties, Cheng Lingxi inherited from Han Gongyue and passed down the “Xiao Jiutian Method,” which included “Xiao Jiutian Forms,” “Five Willpower Techniques,” and the “Song of Four Natures Returning to Origin.” It emphasized practicing Taiji in conjunction with the Book of Changes: “One cannot truly attain Taiji without deep understanding of the Yijing.” In the Tang Dynasty, Xu Xuanping passed down Taiji called “Three Generations Seven.” Another Tang figure, Li Daozi, passed down Taiji called “Xiantian Fist” (Pre-Heaven Fist), with associated mnemonic verses. Hu Jingzi of Yangzhou passed it to Song Zhongshu, then to Yin Liting; their Taiji was called “Houtian Method” (Post-Heaven Method), and Zhang Sanfeng received Li Daozi’s Taiji, naming it “Thirteen Postures.”

It is said that Master Zhang Sanfeng discovered that some Daoists practiced internal alchemy while also training in fierce boxing styles, using excessive force and losing the principle of natural balance, which greatly damaged their vitality. He used Taijiquan to correct these improper practices, to reduce the energy-wasting habit of overexertion. He called out: “May heroes and men of strength throughout the world extend their lives, not merely pursue martial arts as minor skills,” aiming to change unnecessary consumption in combat training. While instructing disciples, Zhang Sanfeng passed down dozens of classical works on Taijiquan, such as Secrets of the Dao, Song of Sitting Meditation, Treatise on Taijiquan, Treatise on Gathering Qi and Concentrating the Spirit for Taijiquan, Song of the Dragon and Tiger Returning the Elixir, and others.

Taijiquan was spread from Daoist Wudang Mountain to the general public during the mid-to-late Ming dynasty, forming major northern and southern schools with various branches. The northern school regards Wang Zongyue as its patriarch; the southern school is represented by Zhang Songxi. During Zhang Sanfeng’s time at Yu Xu Palace, martial artists from all over China came to study under him, including Song Yuanqiao, Yu Lianzhou, Zhang Songxi, Yu Daiyan, Zhang Cuishan, Yin Liheng, and Mo Shenggu, who inherited his Taijiquan and Wudang swordsmanship and were known as the “Seven Masters of Wudang.” Later, Zhang Songxi became the leading figure and established the southern Wudang Songxi school. Zhang Sanfeng traveled between Jintai Temple in Shaanxi and Wudang Mountain, transmitting Taijiquan to Wang Zongyue. From then on, Taijiquan flourished in northern China and spread rapidly.

Lineage and Origins

Wu Tunan’s A Study of Taijiquan believes that the records related to Taijiquan can be traced back to the Wei, Jin, and Southern and Northern Dynasties period, to Cheng Lingxi, and that it was brought to great achievement by Zhang Sanfeng, with an established system of forms passed down as evidence.

This theory first appeared in the early years of the Republic of China, in a book titled Taiji Gong authored by a man named Song Shuming. Later, Xu Yusheng and others inherited this theory. The book states that during the reign of Emperor Yuan of Liang in the Southern and Northern Dynasties, Cheng Lingxi, a native of Huizhou Prefecture in Jiangnan, was highly skilled in Taijiquan techniques. Because of his contributions in protecting his hometown during the Hou Jing Rebellion, he was granted the position of local governor by Emperor Yuan of Liang. His Taijiquan was learned from Han Gongyue and was later passed on to Cheng Bi of the Southern Song Dynasty. It was renamed Xiao Jiutian (Little Nine Heavens), which included a total of fourteen movements. For this reason, the name Xiao Jiutian Method Forms is prominently recorded in the Song text.

Xu Xuanping and Li Daozi of the Tang Dynasty

According to the Gazetteer of Huizhou, over a thousand years ago during the prosperous Tang Dynasty, there was a Daoist hermit who lived in seclusion in Chengyang Mountain, named Xu Xuanping. Xu Xuanping once inscribed a poem on the wall of a travelers’ inn, which read:

“Living in seclusion for thirty years,Built my hut on the southern mountain peak.In quiet nights I play with the bright moon,At dawn I sip from the jade-green spring.Woodcutters sing on the slopes,Valley birds frolic before the cliffs.So joyful I forget to age,Completely forgetting the cycle of years.”

Li Bai saw this poem and believed the writer to be an immortal. He sought him but could not meet him, and thus inscribed a poem in return on the wall of Xu Xuanping’s lodging, which read:

“I chant the poem on this inn's wall,And come to seek the true man’s dwelling.Misty peaks hide the lofty trail,Cloudy forests block the great void.Peeking into the courtyard — only desolation,Leaning on the post, I stand in vain.Surely transformed into a crane flying afar,Returning perhaps after a thousand years.”

The Taiji martial practice transmitted by Xu Xuanping was named Three Generations and Seven. In the Song Genealogy, during the Ming Dynasty, Song Yuanqiao, while recording his family's inheritance of Taiji practice, wrote:

“Tracing upward from myself, the one who first attained the Taiji art received it from the Tang hermit Xu Xuanping — I am the fourteenth generation.”

In the late Qing manuscript Secret Manual of Taijiquan from the Prince Duan’s Mansion: Zhang Sanfeng’s Discussion on Transmission, it is also recorded:

“...Devoted to the One and Confucius-Mencius,Mystical transformation merges essence with practice,Seventy-two is the way of both literature and martial,Passed down until it came to me,Personally recorded by Xu Xuanping…”

From this, it can be seen that a large portion of Grandmaster Zhang Sanfeng’s Taiji practice was inherited from Xu Xuanping.

Various Names of Taiji Practice

Taiji martial arts had several names in history. During the Southern and Northern Dynasties, Cheng Lingxi inherited from Han Gongyue and passed down the Xiao Jiutian Method, which included the Xiao Jiutian Forms, Five Aspirations of Practice, Song of Four Natures Returning to the Source, and emphasized combining boxing practice with the Book of Changes. It is said:

“Taiji cannot be attained without thorough cultivation of the Book of Changes.”

The art transmitted by Tang dynasty's Xu Xuanping was called Three Generations and Seven. In the Tang Dynasty, there was also Li Daozi, who transmitted a Taiji art called Xiantianquan (Pre-Heaven Boxing), leaving behind the verses of Xiantianquan, that is, the Transmission Secret Song.

The Taiji practice passed down from Hu Jingzi of Yangzhou to Song Zhongshu, then to Yin Liting, was named Houtian Method (Post-Heaven Method), and finally passed to Zhang Sanfeng from Li Daozi as Thirteen Postures.

It is said that Grandmaster Zhang Sanfeng discovered that some who cultivated internal alchemy and practiced “fierce boxing” were overexerting themselves, losing the principle of natural balance, and greatly damaging their primordial energy. Therefore, he used Taijiquan to correct the improper practices of these Daoist cultivators, reducing the phenomenon of wasting strength without real progress. He proposed:

“May the heroes and valiant men of the world prolong their lives, and not merely engage in the trivial skills of technique.”

Thus, he sought to change the unnecessary consumption caused by martial fighting. The True Man Zhang Sanfeng passed down numerous classic treatises while guiding his disciples in cultivation, including:

• The Essential Song of the Dao

• The Sitting Meditation Song

• Taijiquan Treatise

• Discussion on Practicing Taijiquan Needing Focused Qi and Collected Spirit

• The Alchemical Riddle of the Dragon and Tiger Returning to the Elixir

These numbered in the dozens and formed the essential classics of Taijiquan cultivation.

Taijiquan’s Spread and Lineage from the Ming Dynasty Onward

From the mid to late Ming Dynasty, Taijiquan spread from Daoism’s Wudang Mountain into the common folk, forming the major northern and southern schools and several branches. The Northern School revered Wang Zongyue as its grandmaster; in the South, Zhang Songxi was the representative.

During Zhang Sanfeng’s time in the Jade Void Palace (Yuxu Gong), martial artists from across the country came in admiration, such as Song Yuanqiao, Yu Lianzhou, Zhang Songxi, Yu Daiyan, Zhang Cuishan, Yin Liheng, and Mo Shenggu. They entered his gate and received his Taijiquan and Wudang Sword teachings. They were known as the Seven Disciples of Wudang.

Later, Zhang Songxi stood out among them and founded the Southern School of Wudang Songxi. The True Man Zhang Sanfeng, who frequently traveled between Jintai Temple in Shaanxi and Wudang Mountain, transmitted Taijiquan to Wang Zongyue. From then on, Taijiquan flourished in the North and spread rapidly.

A Master’s Humble Words

An old boxing master from Wudang once privately said:

“Everything is said to be created by Zhang Sanfeng. Even Cangzhou’s Bajiquan — they say he created that too.”

I said, “How absurd! Sometimes, people in the martial arts world fly big banners and use tigers’ hides — pulling in famous names to elevate their own school. It’s a common occurrence. Honestly speaking, in the past, martial artists didn’t have very high levels of education. Sometimes they would rely on tales of immortals and spirits to boost their own school’s prestige.”