王曰。吾惛、不能進於是矣。願夫子輔吾志、明以教我。我雖不敏、請嘗試之。
The king said: “I am dull-witted, and unable to carry this out. Please help me clarify my will by instructing me. Even though I am not so sharp, I will try to do it.”
(Mencius 1a:7)

Thus we see that mǐn refers to mental diligence (acuity) applied to diligence in undertaking.

子曰：「我非生而知之者，好古，敏以求之者也。」
“Master Kong said: I am not one who was born with knowledge; I love ancient [teaching] and earnestly seek it.” (Analects 7:20)

「道在邇，而求諸遠；事在易，而求諸難。」
“The Way is near, but men seek it afar. It is in easy things, but men seek for it in difficult things. If everyone were to love their relatives and respect their elders, the world would be at peace.” (Mencius 4a:11)

“Therefore it is said, ‘Seek and you will find it; neglect and you will lose it.'” (6a:11)

Mencius means that in the approach of learning, special diligence must be used. Not just the diligence of repeated action, but the diligence of thought. The phrase ‘the way is near, but men seek it afar’ may remind you of a common saying among martial artists regarding those who ‘seek the far but avoid the near’.

Muken no Ken

The story of 無劍の剣 or “The Sword of No Sword” is a story from the life and teachings of Takuan Sōhō.

A young samurai came to a master and asked to be taught the ultimate technique of swordsmanship.

He expected to learn mystical techniques, secret styles, or hidden scrolls of killing. But instead, the master told him to sweep the dojo, fetch water, tend the garden, and watch the clouds.

Days turned to weeks. No sword training.

Eventually the student grew impatient: “Master, I came to learn swordsmanship, not to be your servant.”

The master replied: “You seek the sword in distant things — death, glory, technique — but have not yet mastered the sword of the self. The Way is in the sweeping.”

Seeking the Near

A common mistake among modern martial artists is said to be “reaching for the far but avoiding the near”. This is often taken to mean a lack of physical diligence (勤 qín), but it really just means their minds are elsewhere (i.e. a lack of mǐn). Mǐn is not the same as qín, although they are both forms of diligence. If you have ever heard the phrase “You must put your mind into your movements,” this is the meaning. Tai Chi is a form of moving meditation. You must carefully pay attention to your movements, not to random thoughts or things outside.

In Chinese martial circles, you might hear:

勤能補拙，敏能補慢。
Diligence can make up for clumsiness; agility can make up for slowness.

Qín is consistent effort over time. The ability to show up, rain or shine, and keep training even when progress is slow or invisible. It’s about building the foundation—stances, breathwork, forms, repetition. This is assumed. It’s the mǐn which is the virtue.

Doing the same Silk Reeling or Zhan Zhuang (standing post) daily for years is qín. Practicing calligraphy strokes repeatedly in Confucian study is qín. Memorizing and reciting classical texts by heart is qín. But if one doesn’t deeply consider the meaning of the words, there is a lack of min. Therefore a junzi (君子, gentleman) has both qin (physical diligence) to walk the long road of virtue and knowledge, and mǐn (mental diligence) to respond to life’s changes with wisdom and action.

Martial Mindfulness

The Meaning of mǐn originally is mindfulness. In modern Chinese it appears in words like敏捷 (mǐnjié): agility, 聰敏 (cōngmǐn): clever, quick-witted and 靈敏 (língmǐn): sensitive, perceptive.

「君子欲訥於言而敏於行。」
“The gentleman is slow to speak, but quick in action.” (Analects 1:14)

Zhu Xi comments, “Being careful in speech means not daring to exhaust what one has in excess.”

This shows us the idea of mǐn as a kind of moral responsiveness; a readiness to act when the situation is understood. It’s not rashness, but clarity in action once discernment is complete. This is a kind of quick-thinking without hesitation. During combat it refers to the ability to respond appropriately without needing to mechanically analyze the situation.

“心靜則身敏。”
“When the mind is calm, the body is responsive.”

Mindful stillness enables mǐn.

From Chen Changxing’s 10 points

Be still and calm in both body and mind; even, smooth, and unconcerned – motionless.

Attack as if you were on fire, but if you do not listen you will issue too late.

There is no time to ponder or hesitate, sincerity and spontaneity bring the correct result.

Jin (strength/skill) accumulates day by day, training for a long period of time will bring accomplishment; be persistent in practice and you will understand the method. Training for a long time will bring knowledge, study the underlying principle to understand; ability leads to achievement – this is easy to understand. To advance take one step at a time, be patient, and follow the proper training sequence.

A Story from Yang Chengfu

Master Yang Cheng-Fu, famed for soft and round Tai Chi, was once demonstrating push hands. A student tried to shove him, and Yang stepped aside without tension, lightly redirecting the student’s force. The student fell. When asked how he responded so quickly, he said:

“I do not respond quickly. I listen deeply. The movement happens before my mind decides.” —Yang Cheng-Fu

The importance of min (placing one’s mind in the movements) is not just a virtue but a vital requirement of the martial arts.

Wei Wu Wei

This is a close equivalent to the Taoist concept of Wei Wu Wei. In Chinese martial arts such as Tai Chi, mǐn serves as the underpinning of many skills.
If you are 感覺快 (gǎnjué kuài) you are “quick sensing”. You feel the opponent’s intent through contact (ting jin).
If you have 反應快 (fǎnyìng kuài) you have quick responses. You respond appropriately, not mechanically, but with precision.
This creates 適時快 (shìshí kuài) — timely execution. It is the speed of mǐn, not necessarily the physical speed, which is limited. Yet mental speed can be faster than a flash of lightning.

One Thousand

拳打千遍，其義自見。
“Practice a form a thousand times, and its meaning will reveal itself.”

If one does not have mǐn, one may use qín to gain some understanding. Then one can meditate on the movements. Then the meaning can become instinctive.

Ten Thousand

Chen Xin and his brother learned Taijiquan from their father. At nineteen, Chen Xin entered a martial arts school and practiced Taijiquan ten thousand times a year for twenty years, achieving profound skill. Despite his short stature, he was highly skilled in martial arts, once defeating six or seven county guards in a fight.
One may ask why he practiced so hard? Well as it turns out, Chen Xin’s elder brother, Chen Yao, had also began practicing his boxing forms ten thousand times annually. Despite his modest stature, Chen Yao’s skill was such that he could reportedly throw multiple opponents simultaneously.

Yang Shou-Chung reportedly did his forms 30 times per day, starting at age 7 or 8.

Xie Bingcan (謝炳燦) practiced the Yang long form more than ten times a day for many years, often sleeping only three or four hours per night.

Wang Hai-Jun started his Tai Chi journey at the age of nine. Wang Hai-Jun moved to Chen Village to study under Grandmaster Chen Zhenglei. His daily routine included training a minimum of six hours a day. Because he had to go to school he would wake up early and train from 5:00 to 7:30 a.m., then resuming practice after school for two hours, often adding another two hours in the evening.

Wang Ju-Rong was known to practice for a minimum of six hours every day. Wang Ziping practiced for two hours every morning and evening in addition to his daily teaching commitments.

Feng Zhi-Qiang was known to practice for seven hours in the morning every day, from 4am to 11am.

Chen Fa-Ke was known to be constantly practicing silk reeling movements wherever he was, and was known to have practiced the form for thirty times every day.

 

Special Eyes

手快不如心快，心快不如眼快。
“Fast hands are not as good as a fast mind; a fast mind is not as good as fast eyes.”

There are different kinds of speed:
• 手快 (shǒu kuài) – physical speed,
• 心快 (xīn kuài) – mental readiness
• 眼快 (yǎn kuài) – perceptual awareness

This is the nature of mǐn.

Attaining Min requires Qin (Dilligence) and Xin (Faithfulness)

There is a saying from Chen Village I can share with you.

「不怕慢，就怕站。」
“Don’t be afraid of moving slowly, only be afraid of standing still.”

At face value, màn means slow and zhàn means to stand still, or to stagnate. The saying is encouraging you to keep practicing, even if progress feels slow. What you should fear is inaction, or giving up. This relates to inner progress, not just outer speed. Here, slow movement is “progress”, however slow! And standing still means stagnation. This saying encourages consistency over speed.

With regards to mǐn, you cannot gain mǐn instantly. It develops from long, slow, intentional practice. Sensitivity, timing, and responsiveness are the hallmarks of mǐn and grow not from rushing, but from cultivating precision, clarity, and awareness.
So even if you train slowly, you’re feeding the roots of mǐn. But if you stop training altogether, you sever those roots.

Criticizing Others

Let us not forget “Quick in action, but cautious in speech.” (Analects 1:14).

“The noble person is concerned with their own character. The petty person is concerned with the faults of others.” (Analects 15:21)

In Confucian usage, mindfulness refers to mental alertness, attentiveness to what matters, responsive clarity, and diligent focus on one’s self-cultivation and the self-cultivation of others. Therefore one of the worst things you can do in a discussion is say anything disparaging to another human being.

Rushing to judge others without deep understanding is a failure of mǐn (awareness). It is commonly said, “Judge not, lest ye be judged” and “If you must judge, judge silently — and judge yourself first.”

Common mistakes:
• Attacking somoene personally because you cannot respond to their statement
• To berate beginners for not being of a high standard
• Any blunt criticism of a style or it’s principles simply because your style is different

One should strive to engage with others in a respectful way using measured (mindful) speech. Do not mock others or demonstrate a lack of your own self-cultivation. Showing anger, frivolous uncaring, or distaste to another human being shows that one’s mind is not clear and that one lacks mǐn (thoughtfulness).

Proper Criticism

Proper criticism must always be rooted in the desire to help others. If your goal is not to help someone but to humiliate them, or just pure criticism with no solution (i.e. bashing somene or berating them) then it shows your criticism is not based on mǐn (understanding).

Receiving Criticism

“The Master said, ‘If I examine myself and find that I am not upright, even a simple villager can criticize me; but if I examine myself and find that I am upright, I will not be troubled by others’ criticisms.'” (Analects 7:3)

“The Master said, ‘When you see someone of worth, think of how you may equal them. When you see someone unworthy, examine yourself.'”​ (Analects 4:17)

“The Master said, ‘The gentleman seeks virtue in himself; the small man seeks virtue in others.'” (Analects 15:21)

Mǐn involves remaining diligently attentive to your self-cultivation. Engaging in criticism of others without self-reflection will show a lack of awareness of self. Therefore the first step is, no matter how ridiculous, anti-social, or unwarranted the criticism was, does it contain any grain of truth that you can use to aid in your own cultivation?

In Confucian thought, the emphasis is on internal virtue and self-improvement. Therefore, unwarranted criticism of others can be seen as a diversion from one’s own moral responsibilities, reflecting a deficiency in the diligent application of mǐn.​ If you find another’s criticism is unwarranted, you now have a golden opportunity not to criticize that person in return, but to either respond calmly, demonstrating the virtue of min, or to not respond at all.