I translated shi as ‘configuration’ because I think that is the meaning in Li Yiyu’s phrase. I don’t consider it a buzzword, nor is it a difficult word to understand. It is true that a number of modern scholars use ‘configuration’ as one of several definitions for shi, but that is because it is a good one—one that captures the meaning of an important term, especially as it was used in the Sunzi and other early military texts (bingfa). Configuration means “a relative arrangement of parts or elements.” Here, it is the configuration of the body, but it is the configuration of the body inclusive with, and in relationship to the environment, i.e., to the ground, gravity, the atmosphere, and, if applicable, a partner or opponent. As Jerry puts it, it includes “the context” of the movement, body, or posture—not just the movement, body, or posture in isolation. Shi implies “circumstance,” but too often the word circumstance indicates something outside of oneself and beyond one’s control, as in “a victim of circumstance.” Shi does not connote this sort of conflict or dichotomy, but is rather the entire arrangement of things in a given moment. (If I were to say ‘gestalt,’ that would probably qualify as a buzzword.) It is the configuration of the body from the inside and the outside, its awareness and intent, in its hard and soft aspects, its liquid and solid aspects, and its empty and full aspects—in the way the body breathes and in the way it moves, balances and aligns. Like shi, the word configuration is not only structural (shape, contour), but functional. Thus, shi has sometimes been translated as “power.” It is, however, power that is a function and result of a configuration. The Sunzi’s classical illustration of this meaning of shi is the potential power of logs or boulders on a hillside or cliff, or the potential power of a crossbow. The taiji term jin could well be understood as the functional power resulting from trained configurations of the body. We know from other taiji documents that the “qi should be roused and made vibrant.” When Li Yiyu said “qi sui shi gudang,” he seemed to be saying something about the manner in which it is done. “The qi is roused and made vibrant according to the configuration.” It is not independent of the shape, contour, or environment, but is consonant with them from moment to moment.