Dao De Jing, Laozi, Chapter 28

Tao Te Ching by Lao Tzu
Chapter 28 

Know the masculine; cleave to the feminine.
Be the valley for the world.
To be the valley for the world,
   do not swerve from your innate nature
   and return to the state of infancy.
Know the bright; keep to the dull.
Be a guide for the world.
To be a guide for for the world,
   follow your innate nature without changing
   and return to the pre-conceptual.
Understand glory; keep to humility.
Be the valley for the world.
Innate nature completed, return to original uniqueness.

When original uniqueness is divided,
It then becomes the instrumentalities.
The Sage employs them,
They then become the officers.
Thus, subtle governance shapes not."
-  Translated by Cheng Man-Ch'ing and Tam Gibbs, 1981, Chapter 28


"One keeps weakness while knowing what strength is,
And serves as the humblest brook for the world.
Being the humblest, one can receive best
Until one returns to be the weakest infant.
One keeps black while knowing what white is,
And serves as a basic model for the world.
Being the basic model, one can receive properly
Until one returns to the oneness without polar opposition.
One keeps disgrace while knowing what glory is,
And serves as the lowest valley for the world.
Being the lowest, one can receive enough
To return to the most original simplicity.
Followed by people, this simplicity can shape the world
The wise use it as the example for the government.
The big system is, therefore, an indivisible simple whole.
-  Translated by Liu Qixuan, Chapter 28 


"Know the male, but keep to the female and be thus a valley to the world.
When one is a valley to the world, the constant virtue will not desert one and one will return to the state of being an infant.
Know the white but keep to the black and be thus a model to the world.
If one is a model to the world, then the constant virtue will not decline and you will return to the limitless.
Know glory but keep to disgrace and so be a valley to the world.
If one is a valley to the world then constant virtue will be sufficient and you will return to the Uncarved Block.
When the Uncarved Block is cut asunder it then becomes utensils.
But should a Sage use such a man, that person would become a senior official.
Truly great fabrication does not involve cutting."
-  Translated by Patrick E. Moran, Chapter 28 


"Know the masculine,
but keep to the feminine:
and become a watershed to the world.
If you embrace the world,
the Tao will never leave you
and you become as a little child.

Know the white,
yet keep to the black:
be a model for the world.
If you are a model for the world,
the Tao inside you will strengthen
and you will return whole to your eternal beginning.

Know the honorable,
but do not shun the disgraced:
embracing the world as it is.
If you embrace the world with compassion,
then your virtue will return you to the uncarved block.

The block of wood is carved into utensils
by carving void into the wood.
The Master uses the utensils, yet prefers to keep to the block
because of its limitless possibilities.
Great works do not involve discarding substance."
-  Translated by John H. McDonald, 1996, Chapter 28


知其雄, 守其雌, 為天下谿.
為天下谿, 常德不離, 復歸於嬰兒.
知其白守其黑, 為天下式.
為天下式, 常德不忒, 復歸於無極. 
知其榮, 守其辱, 為天下谷. 
為天下谷, 常德乃足, 復歸於樸. 
樸散則為器.
聖人用之, 則為官長.
故大制不割.
-  Chinese characters, Tao Te Ching, Chapter 28 

zhi qi xiong, shou qi ci, wei tian xia xi.
wei tian xia xi, chang de bu li, fu gui yu ying er.
zhi qi bai shou qi hei, wei tian xia shi.
wei tian xia shi, chang de bu te, fu gui yu wu ji.
zhi qi rong, shou qi ru, wei tian xia gu.
wei tian xia gu, chang de nai zu, fu gui yu pu.
pu san ze wei qi.
sheng ren yong zhi, ze wei guan zhang.
gu da zhi bu ko. 

- Pinyin Romanization, Daodejing, Chapter 28 


"Know masculinity,
Maintain femininity,
and be a ravine for all under heaven.
By being a ravine for all under heaven,
Eternal integrity will never desert you.
If eternal integrity never deserts you,
You will return to the state of infancy.
Know you are innocent,
Remain steadfast when insulted,
and be a valley for all under heaven.
By being a valley for all under heaven,
Eternal integrity will suffice.
If eternal integrity suffices,
You will return to the simplicity of the unhewn log.
Know whiteness,
Maintain blackness,
and be a model for all under heaven.
By being a model for all under heaven,
Eternal integrity will not err.
If eternal integrity does not err,
You will return to infinity.
When the unhewn log is sawn apart,
it is made into tools;
When the sage is put to use,
he becomes the chief of officials.
For great carving does no cutting."
-  Translated by Victor H. Mair, 1990, Chapter 28

"He who knows the masculine, and yet retains the feminine,

Will be the whole world's channel, being so,

Eternal virtue will with him remain forevermore,

And infant innocency to him go.

He who knows the spotless white, yet keeps the darkness of the night,

Will be the whole world's model, and the sage

Will hold eternal virtue in his hands forevermore,

And go home again to greet the golden age.

He who knows how glory shines, yet degradation never declines,

Will be the whole world' s valley, him alone

Will the spirit of eternal virtue fill forevermore,

And simplicity will claim him as her own.

This unwrought simplicity, when scattered comes to be

The universal vessels, and the sage

May use them as the rulers of the realm forevermore,

And every hurt and injury assuage."

-  Translated by Isaac Winter Heysinger, 1903, Chapter 28 


"Conociendo lo masculino, y convirtiendose en lo femenino,
Se llega a ser la vía a través de la cual se mueve el Mundo,
Estar unido a la virtud,
Y renacer de nuevo.

Conociendo la luz y convirtiendose en la oscuridad,
Uno se convierte en el Mundo,
Llegando a ser la virtud,
Y volviendo al Tao.

Conociendo el honor y siendo humilde,
Uno se convierte en el valle del Mundo,
Llenandose de la virtud,
Y siendo como un tronco no cortado.

Cuando el tronco es cortado se convierte en herramientas.
Usadas por el sabio, son poderosas;
Así pues, un buen carpintero no desperdicia madera."
-  Translated by Antonio Rivas Gonzálvez, 1998, Capítulo 28 

"Whilst developing creativity, 
also cultivate receptivity. 
Retain the mind like that of a child, 
which flows like running water. 
When considering any thing,
do not lose its opposite.
When thinking of the finite, 
do not forget infinity;
Act with honour, but retain humility. 
By acting according to the way of the Tao,
set others an example.
By retaining the integrity 
of the inner and external worlds,
true selfhood is maintained,
and the inner world made fertile." 

- Translated by Stan Rosenthal, 1984, Chapter 28 


"The Nature of Opposites and Change ...
Be aware of your masculine nature;
But by keeping the feminine way,
You shall be to the world like a canyon,
Where the Virtue eternal abides,
And go back to become as a child.
Be aware of the white all around you;
But remembering the black that is there,
You shall be to the world like a tester,
Whom the Virtue eternal, unerring,
Redirects to the infinite past.
Be aware of your glory and honor;
But in never relinquishing shame,
You shall be to the world like a valley,
Where Virtue eternal, sufficient,
Sends you back to the Virginal Block.
When the Virginal Block is asunder,
And is made into several tools,
To the ends of the Wise Man directed,
They become then his chief officers:
For "The Master himself does not carve."
-  Translated by Raymond Blackney, 1955, Chapter 28



A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   

Chapter 28, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

   

Chapter 76, Daodejing, Laozi

Tao Te Ching by Lao Tzu
Chapter 76

"A man living is yielding and receptive.
Dying, he is rigid and inflexible.
All Things, the grass and trees:
Living, they are yielding and fragile;
Dying, they are dry and withered.
Thus those who are firm and inflexible
Are in harmony with dying.
Those who are yielding and receptive
Are in harmony with living.
Therefore an inflexible strategy will not triumph;
An inflexible tree will be attacked.
The position of the highly inflexible will descend;
The position of the yielding and receptive will ascend."
-  Translated by R. L. Wing, 1986, Chapter 76 

"Human beings are
soft and supple when alive,
stiff and straight when dead.

The myriad creatures, grasses and trees are
soft and supple when alive,
dry and withered when dead.

Therefore it is said:
the rigid person is a disciple of death;
the soft, supple and delicate are lovers of life.

The army that is inflexible will not conquer;
the tree that cannot bend will snap!

The unyielding and mighty will be brought low;
the soft, supple and delicate will rise above them."
-  Translated by Jerry C. Welch, 1998, Chapter 76   

"The living are soft and yielding;
the dead are rigid and stiff.
Living plants are flexible and tender;
the dead are brittle and dry.
Those who are stiff and rigid
are the disciple of death.
Those who are soft and yielding
are the disciples of life.
The rigid and stiff will be broken.
The soft and yielding will overcome."
-  Translated by John H. McDonald, 1996, Chapter 76   

"When a person is living they are soft and easy to bend. 
When they are dead, they become hard and stiff. 
When a plant is living, it is soft and tender. 
When it is dead, it becomes withered and dry.

The hard and stiff belongs to the company of the dead. 
The soft and easy to bend belongs to the company of the living.

A mighty army can to fall by its own weight,
Just as dry wood is ready for the ax.

The mighty and great will be put low;
The humble and weak will be raised high."
-  Translated by J. L. Trottier, 1994, Chapter 76 


人之生也柔弱.
其死也堅強.
萬物草木之生也柔脆.
其死也枯槁.
故堅強者死之徒.
柔弱者生之徒.
是以兵強則不勝.
木強則共.
強大處下.
柔弱處上.
-  Chinese characters, Tao Te Ching, Chapter 76

jên chih shêng yeh jou jo.
ch'i ssu yeh chien ch'iang.
wan wu ts'ao mu chih shêng yeh jou ts'ui.
ch'i ssu yeh k'u kao.
ku chien ch'iang chê ssu chih t'u. 
jou jo chê shêng chih t'u. 
shih yi ping ch'iang tsê pu shêng.
mu ch'iang tsê ping. 
ch'iang ta ch'u hsia.
jou jo ch'u shang.
-  Wade-Giles Romanization (1892), Tao Te Ching, Chapter 76


"When people are born, they are soft and yielding.
When people die, they are stiff and unyielding.
Ten-thousand things (everything) like grass and trees, when they are born, they are soft and supple.
When they die, they are rigid and dry.
Stiffness and unyielding are death’s companions.
Softness and yielding are life’s companions.
Unyielding armies will not win.
Unyielding trees become weapons.
Great strength dwells below.
Weakness dwells above."
-  Translated by Alan Sheets, 2002, Chapter 76 


"Abstain from Hardness
Chieh Ch'iang

Man is soft and weak at birth;
At death he is hard and rigid.
The ten thousand things, herbs and trees,
Are soft and delicate when growing up;
In dying, they wither and look haggard.
Thus hardness and rigidity are companions of death;
Softness and weakness are companions of life.
Therefore armies, having become rigid, will not win;
Trees, having become rigid, will break asunder.
The big and rigid will be laid low;
The soft and weak will be lifted up."
-  Translated by Henry Wei, 1982, Chapter 76
 

"El hombre al nacer es blando y débil;
cuando muere, rígido, firme y duro.
Las diez mil plantas y árboles son tiernos y frágilesal nacer;
cuando mueren están secos y consumidos.
De ahí el dicho:
'La firmeza y la dureza,
son atributos de la muerte;
la blandura y la debilidad,
son atributos de la vida.'
Por esta razón las armas fuertes no vencen,
el árbol vigoroso muere.
Lo firme y lo grande ocupan el lugar inferior;
lo blando y lo débil, el superior."
  -  Translated by Juan Ignacio Preciado, 1978, Capítulo 76  


"A living person is gentle and tender, while a dying person is rigid and hard.
A living plant is gentle and tender, while a dying plant is dry and withered.
Thus, one who is rigid and hard is on the way to die.
One who is gentle and tender is on the way to live.
Thus, a strong army will soon be annihilated.
A hard stick of wood will soon be broken.
A piece of hard leather will soon be split.
Teeth are stronger than lips, yet the teeth decay first.
Therefore, hardness and strength are inferior, gentleness and tenderness are superior."
-  Translated by Tang Zi-Chang, Chapter 76 


"Alive, a man is supple, soft;
In death, unbending, rigorous.
All creatures, grass and trees, alive
Are plastic but are pliant too,
And dead, are friable and dry.
Unbending rigor is the mate of death,
And wielding softness, company of life:
Unbending soldiers get no victories;
The stiffest tree is readiest for the axe.
The strong and mighty topple from their place;
The soft and yielding rise above them all."
-  Translated by Raymond Blakney, 1955, Chapter 76  


A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes over 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   

Chapter 76, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

Daodejing, Laozi, Chapter 22

Tao Te Ching by Lao Tzu
Chapter 22


"In cultivating the Tao there are first the sprouts; then perfection.
First, there is perversion; then rectification.
First there is hollowness and receptivity; then plenitude.
First there is destruction of the old; then renovation.
First there is humility; then acquisition.
Self-sufficiency is followed by suspicion on the part of others.
Therefore, the Sage preserves unity in his heart and becomes a pattern to the whole world.
He does not say of himself that he can see, and therefore he is perspicacious.
He does not say of himself that he is right, and therefore he is manifested to all.
He does pot praise himself, and therefore his merit is recognized.
He is not self-conceited, and therefore he increases in knowledge.
And as he never strives with anybody, so the world does not strive with him.
Can that saying of the olden times—"First the sprouts, then perfection"—be called meaningless?
The attainment of genuine perfection implies a reversion to the original nature of man."
-  Translated by Frederic H. Balfour, 1884, Chapter 22     


"The imperfect is completed.
The crooked is straightened.
The empty is filled.
The old is renewed.
With few there is attainment.
With much there is confusion.
Therefore the sage grasps the one and becomes the model for all.
She does not show herself, and therefore is apparent.
She does not affirm herself, and therefore is acknowledged.
She does not boast and therefore has merit.
She does not strive and is therefore successful.
It is exactly because she does not contend, that nobody can contend with her.
How could the ancient saying, "The imperfect is completed" be regarded as empty talk?
Believe in the complete and return to it."
-  Translated by Charles Muller, 1891, Chapter 22

"Yield, and maintain integrity.
To bend is to be upright;
to be empty is to be full. 

Those who have little have much to gain, 
but those who have much 
may be confused by possessions.

The wise man embraces the all encompassing;
he is unaware of himself, and so has brilliance;
not defending himself, he gains distinction; 
not seeking fame, he receives recognition; 
not making false claims, he does not falter;
and not being quarrelsome, 
is in conflict with no one.

This is why it was said by the sages of old,
"Yield, and maintain integrity;
be whole, and all things come to you"."
-  Translated by Stan Rosenthal, 1984, Chapter 22 

"That which is incomplete becomes complete.
The crooked becomes straight,
The empty becomes full,
The worn-out becomes new.
He who obtains has little,
He who scatters has much.
That is why the self-controlled man holds to Unity and brings it into manifestation for men.
He looks not at self, therefore he sees clearly;
He asserts not himself, therefore he shines;
He boasts not of self, therefore he has merit;
He glorifies not himself, therefore he endures.
The Master indeed does not strive, yet no one in the world can strive against him.
The words of the Ancients were not empty words:
"That which is incomplete becomes complete."
Acquire completeness by returning it."
-  Translated by Isabella Mears, 1916, Chapter 22 

曲則全.
枉則直.
窪則盈.
弊則新.
少則得.
多則惑.
是以聖人抱一為天下式.
不自見故明.
不自是故彰.
不自伐.
故有功不自矜故長.
夫唯不爭, 故天下莫能與之爭.
古之所謂曲則全者, 豈虛言哉.
誠全而歸之.-  Chinese characters, Tao Te Ching, Chapter 22

qu ze quan.
 wang ze zhi.
 wa ze ying.
 bi ze xin,
 shao ze de,
 duo ze huo.
 shi yi sheng ren bao yi wei tian xia shi.
 bu zi jian gu ming.
 bu zi shi gu zhang.
 bu zi fa.
 gu you gong bu zi jin gu zhang.
 fu wei bu zheng, gu tian xia mo neng yu zhi zheng.
 gu zhi suo wei qu ze quan zhe, qi xu yan zai.
 cheng quan er gui zhi.
 -  Pinyin Romanization, Daodejing, Chapter 22
  

"'Yield and you need not break:
 Bent you can straighten,
 Emptied you can hold,
 Torn you can mend;
 And as want can reward you
 So wealth can bewilder.
 Aware of this, a wise man has the simple return
 Which other men seek:
 Without inflaming himself
 He is kindled,
 Without explaining himself
 Is explained,
 Without taking credit
 Is accredited,
 Laying no claim
 Is acclaimed
 And, because he does not compete,
 Finds peaceful competence.
 How true is the old saying,
 'Yield and you need not break'!
 How completely it comes home!"
 -  Translated by Witter Bynner, 1944, Chapter 22

"Acepta y serás completo,
Inclinate y serás recto,
Vacíate y quedarás lleno,
Decae, y te renovarás,
Desea, y conseguirás,
Buscando la satisfacción quedas confuso.

El Sabio acepta el Mundo
Como el Mundo acepta el Tao;
No se muestra a si mismo, y así es visto claramente,
No se justifica a si mismo, y por eso destaca,
No se empeña, y así realiza su obra,
No se glorifica, y por eso es excelso,
No busca la lucha, y por eso nadie lucha contra él.

Los Santos decían, "acepta y serás completo",
Una vez completo, el Mundo es tu hogar."
-  Translated by Antonio Rivas, 1998, Chapter 22 

"To yield is to be preserved whole.
To be bent is to become straight.
To be hollow is to be filled.
To be tattered is to be renewed.
To be in want is to possess.
To have plenty is to be confused.

Therefore the Sage embraces the One,
And becomes the model of the world.
He does not reveal himself,
   And is therefore luminous.
He does not justify himself,
   And is therefore far-famed.
He does not boast of himself,
   And therefore people give him credit.
He does not pride himself,
   And is therefore the chief among men.

Is it not indeed true, as the ancients say,
   "To yield is to be preserved whole?"
Thus he is preserved and the world does him homage."
-  Translated by Lin Yutang, 1948, Chapter 22 

"If you want to become whole,
first let yourself become broken.
If you want to become straight,
first let yourself become twisted.
If you want to become full,
first let yourself become empty.
If you want to become new,
first let yourself become old.
Those whose desires are few get them,
those whose desires are great go astray.

For this reason the Master embraces the Tao,
as an example for the world to follow.
Because she isn't self centered,
people can see the light in her.
Because she does not boast of herself,
she becomes a shining example.
Because she does not glorify herself,
she becomes a person of merit.
Because she wants nothing from the world,
the world can not overcome her.

When the ancient Masters said,
"If you want to become whole,
then first let yourself be broken,"
they weren't using empty words.
All who do this will be made complete."
-  Translated by John H. McDonald, 1996, Chapter 22 



A typical webpage created by Mike Garofalo for each one of the 81 Chapters (Verses, Sections) of the Tao Te Ching (Daodejing) by Lao Tzu (Laozi) includes up to 25 different English language translations or interpolations for that Chapter, 5 Spanish language translations for that Chapter, the Chinese characters for that Chapter, the Wade-Giles and Hanyu Pinyin transliterations (Romanization) of the Mandarin Chinese words for that Chapter, and 2 German and 1 French translation of that Chapter.  Each webpage for each one of the 81 Chapters of the Tao Te Ching includes extensive indexing by key words, phrases, and terms for that Chapter in English, Spanish, and the Wade-Giles Romanization.  Each webpage on a Chapter of the Daodejing includes recommended reading in books and websites, a detailed bibliography, some commentary, research leads, translation sources, a Google Translate drop down menu, and other resources for that Chapter.   

Chapter 22, Tao Te Ching by Lao Tzu

Chapter and Thematic Index (Concordance) to the Tao Te Ching by Lao Tzu

English Language Daodejing Translators' Source Index

Spanish Language Daodejing Translators' Source Index

Ripening Peaches: Taoist Studies and Practices

Taoism: A Selected Reading List

One Old Daoist Druid's Final Journey  

Regain Childhood Suppleness

Tao Te Ching (Daodejing) by Lao Tzu (Laozi)
Chapter 10


"While you
Cultivate the soul and embrace unity,
can you keep them from separating?
Focus your vital breath until it is supremely soft,
can you be like a baby?
Cleanse the mirror of mysteries,
can you make it free of blemish?"
- Translated by Victor H. Mair, 1990, Chapter 10


"By patience the animal spirits can be disciplined.
By self-control one can unify the character.
By close attention to the will, compelling gentleness,
one can become like a little child.
By purifying the subconscious desires one may be without fault."
- Translated by Dwight Goddard and Henri Borel, 1919, Chapter 10


"When the intelligent and animal souls are held together in one embrace, they can be kept from separating.
When one gives undivided attention to the vital breath, and brings it to the utmost degree of pliancy,
He can become as a tender babe.
When he has cleansed away the most mysterious sights of his imagination,
He can become without a flaw."
- Translated by James Legge, 1891, Chapter 10 

"Can you coax your mind from its wandering
and keep to the original oneness?
Can you let your body become
supple as a newborn child's?
Can you cleanse your inner vision
until you see nothing but the light?
Can you love people and lead them
without imposing your will?
Can you deal with the most vital matters
by letting events take their course?
Can you step back from you own mind
and thus understand all things?
Giving birth and nourishing,
having without possessing,
acting with no expectations,
leading and not trying to control:
this is the supreme virtue."
- Translated by Stephen Mitchell, 1988, Chapter 10

Sun Style T'ai Chi Ch'uan

"The natural course of things is always followed. This prevents one from harming their post-heaven strength. Focus is on beneficial cultivation of one's natural life force as the core of training.  All people - men, women, the old, and the young - may practice in order to replace temerity with bravery; and stiffness with pliability. Those of you who are weak, who suffer from fatigue and injury or illness, or who have weakened your qi from the practice of other martial arts to the point that you no longer have the strength to train, all of you may practice Tai Ji Quan. With practice, the qi will quickly return to a balanced state and will become strong, while the spirit naturally returns to a state of wholeness. Disease will be eliminated and the length of life increased."
- Sun Lu-Tang, A Study of Taijiquan, 1924. Translated by Tim Cartmell, p. 60.
Sun Style Tai Ji Quan

Style Internal Martial Arts

Sun Style of Taijiquan International Standard Competition 73 Movements Form. 

Research by Michael P. Garofalo, M.S..  Notes from 2005-2012.  

This webpage includes an introduction, information on the Sun Taijiquan form, a large collection of quotations about Sun Taijiquan, a detailed bibliography, extensive links, references to video and DVD resources, and suggestions for learning the international competition Sun 73 form.  A detailed comparative list of the names of each of the 73 movements is provided, with source references, and the movement names are given in English, Pinyin Chinese, Chinese characters, French, German, and Spanish.  A detailed description of the first 40 movements is provided along with instructions, commentary and general comments.  Black and white line illustrations for each movement sequence (1-40) are provided. This is the most detailed and complete webpage on the subject of the Sun Taijiquan 73 Competition Form available on the Internet.  

I will complete my study and analysis of the Sun Taijiquan International Competition 73 Movement Form by 2018.  I only know and regularly practice movements 1-50 of this competition form at the present time.   

Sun Lu Tang's Internal Martial Arts: Taijiquan, Baguazhang, Hsing I Quan, Weapons, and Qigong

Students of Sun Taijiquan now have more English language resources on the Traditional 98 Form created by Grandmaster Sun Lutang and published in 1921.  For examples: 
 
Traditional Sun Style Taijiquan  By Tim Cartmell and Troyce Thome.  Boston, McGraw Hill Learning Soulutions, 2010.  222 pages.  ISBN: 0078039142.  This is the most detailed instruction that I have seen on the Traditional Taijiquan 98 movement form created by Grandmaster Sun Lutang.  Saddleback College Course CPS7, Mission Viejo, California.  VSCL. 

Traditional Sun Style Taijiquan.  Instructional DVDs by Tim Cartmell.  "This 5 DVD set includes complete and precise instruction of the entire traditional Sun style Taijiquan form. Every posture and movement of the long form is covered in full detail, in addition the DVDs also include detailed instruction of postural alignment, power building exercises, footwork, methods of partner testing for every posture in the form and numerous demonstrations of the martial applications of the form movements."