Ptah Khi School of Wudang Tai Chi Chuan
Martial Arts & Holistic Health
Tai chi classical literature
The tai chi chuan ching (cannon)
Translated by Dan Docherty
Tai Chi (the Supreme Ultimate),
It was born from Wu Chi (No Ultimate).
It produces both movement and stillness,
It is the mother of Yin and Yang.
Once there is movement, there is separation.
Once there is stillness, there is unity.
There is nothing exaggerated, nor is there anything lacking.
Follow the bent and the straight,
When the opponent is hard and stiff and I am pliant and soft, this is called Zou (Moving);
When I am smooth and the opponent is not, this is called Nian (Adherence);
If the opponent's actions are swift, then my response is swift;
If his actions are slow then I slowly Sui (Follow) them;
Although there are multifarious changes,
The principles remain the same.
Through practice we gradually come to understand Jin (Trained Force).
From understanding Jin, we can aspire to the highest level of ability,
However, we must be diligent over a long period of time,
And cannot suddenly become expert.
Relax the neck and align the head correctly,
The Chi (Vital Energy) sinks to the bottom of the Tan Tian (Region of Vital Heat),
Don't lean to either side or forward or back,
Suddenly conceal, suddenly reveal,
When the left feels heavy then make the left void,
When the right feels heavy then make the right distant,
When the opponent looks up, I am still higher;
When he looks down, I am lower still.
When he advances, the distance seems surpassingly long,
When he retreats, the distance seems surpassingly short.
A feather cannot be added,
A fly cannot land,
Nobody knows me,
I alone know them,
A hero thus becomes invincible.
Other schools of martial arts are so numerous
Although there are external differences,
Without exception, they amount to nothing more than the strong bullying the weak;
The slow surrendering to the fast;
The powerful beating those without power;
Slow hands surrendering to fast hands.
This is entirely due to innate ability
It is not related to trained ability at all.
From the sentence, "Four taels (Chinese ounce) displaces a thousand catties (Chinese pound)."
It is evident we do not use force to get the upper hand.
When we observe an old man of eighty withstanding the assault of a group of people,
How can it be due to speed?
Stand like a level scale,
Move like a wheel.
When the weight is sunk deeply on one side then we can follow,
When there is Double Weightedness then our movements will be hindered.
You can often see people who have practised their skills for several years,
But who still cannot change and turn.
This leads to their being entirely regulated by others.
They are not aware of their sickness of Double Weightedness.
If we wish to be free from this sickness,
We must know Yin and Yang.
When Nian (Adherence) is simply Zou (Moving),
When Zou is simply Nian,
When Yin does not depart from Yang,
When Yang does not depart from Yin,
When Yin and Yang aid one another,
When we can say that we understand Jin (Trained Force).
After we understand Jin,
The more we train, the more expert we become,
Silently memorise, study and imitate.
Gradually we reach the point where we can do all we wish,
Originally it is giving up yourself to follow the opponent,
Many err by forsaking what is near to pursue what is far.
It is said, "A minute discrepancy leads to an error of one thousand Li (Chinese mile)."
The student must carefully discriminate.
Tai Chi (the Supreme Ultimate),
It was born from Wu Chi (No Ultimate).
It produces both movement and stillness,
It is the mother of Yin and Yang.
Once there is movement, there is separation.
Once there is stillness, there is unity.
There is nothing exaggerated, nor is there anything lacking.
Follow the bent and the straight,
When the opponent is hard and stiff and I am pliant and soft, this is called Zou (Moving);
When I am smooth and the opponent is not, this is called Nian (Adherence);
If the opponent's actions are swift, then my response is swift;
If his actions are slow then I slowly Sui (Follow) them;
Although there are multifarious changes,
The principles remain the same.
Through practice we gradually come to understand Jin (Trained Force).
From understanding Jin, we can aspire to the highest level of ability,
However, we must be diligent over a long period of time,
And cannot suddenly become expert.
Relax the neck and align the head correctly,
The Chi (Vital Energy) sinks to the bottom of the Tan Tian (Region of Vital Heat),
Don't lean to either side or forward or back,
Suddenly conceal, suddenly reveal,
When the left feels heavy then make the left void,
When the right feels heavy then make the right distant,
When the opponent looks up, I am still higher;
When he looks down, I am lower still.
When he advances, the distance seems surpassingly long,
When he retreats, the distance seems surpassingly short.
A feather cannot be added,
A fly cannot land,
Nobody knows me,
I alone know them,
A hero thus becomes invincible.
Other schools of martial arts are so numerous
Although there are external differences,
Without exception, they amount to nothing more than the strong bullying the weak;
The slow surrendering to the fast;
The powerful beating those without power;
Slow hands surrendering to fast hands.
This is entirely due to innate ability
It is not related to trained ability at all.
From the sentence, "Four taels (Chinese ounce) displaces a thousand catties (Chinese pound)."
It is evident we do not use force to get the upper hand.
When we observe an old man of eighty withstanding the assault of a group of people,
How can it be due to speed?
Stand like a level scale,
Move like a wheel.
When the weight is sunk deeply on one side then we can follow,
When there is Double Weightedness then our movements will be hindered.
You can often see people who have practised their skills for several years,
But who still cannot change and turn.
This leads to their being entirely regulated by others.
They are not aware of their sickness of Double Weightedness.
If we wish to be free from this sickness,
We must know Yin and Yang.
When Nian (Adherence) is simply Zou (Moving),
When Zou is simply Nian,
When Yin does not depart from Yang,
When Yang does not depart from Yin,
When Yin and Yang aid one another,
When we can say that we understand Jin (Trained Force).
After we understand Jin,
The more we train, the more expert we become,
Silently memorise, study and imitate.
Gradually we reach the point where we can do all we wish,
Originally it is giving up yourself to follow the opponent,
Many err by forsaking what is near to pursue what is far.
It is said, "A minute discrepancy leads to an error of one thousand Li (Chinese mile)."
The student must carefully discriminate.
The Tai Chi chuan lun (discourse)
Translated by Dan Docherty
Once you move, the whole body must be light and agile,
In particular, it must be linked together.
The Chi (Vital Energy) should be aroused and agitated,
While the Shen (Spirit) must be internally hoarded.
No place should be deficient or defective,
No place should have hollows or bumps.
No place should be cut off or extended.
The root is in the feet;
Discharging is done by the legs,
The controlling power is in the waist,
And the appearance is in the hand and fingers.
From the feet to the legs to the waist,
All must be completely uniform and simultaneous,
Whether stepping forward or moving back.
This will result in good timing and correct movements.
If in certain places good timing and correct movement are not achieved,
Body movements become arbitrary and disordered.
This sickness must be sought in the waist and leg.
Above and below, forward and back, left and right are all like this.
In general this is controlled by the Yi (Intent) and not externally.
If there is up, immediately there is down;
If there is forward, immediately there is back;
If there is left, immediately there is right.
If the Yi is to go up,
The Yi to go down is there immediately.
Or, if you raise something up,
Then there is the Yi to smash it down with increased force.
In this way its roots will be severed
And destruction will be swift and beyond doubt.
Void and Substantial must be clearly distinguished.
Each place of course has its individual balance of void and substantial,
Every place consists of this, one Void and Substantial.
Every part of the body in turn is strung together,
Without causing the least break.
This Tai Chi,
It's like the great river, the Chang Jiang,
Surging and flowing without interruption.
Of the Thirteen Tactics,
Peng, Lu, Ji, An, Cai, Lie, Zhou and Kao;
They are the Eight Trigrams.
Step Forward, Move Back, Face Left, Look Right and Centrally Fixed;
These are the Five Elements.
Peng, Lu, Ji and An,
Are the trigrams Chien, Kun, Kan, Li, the four cardinal points.
Cai, Lie, Zhou and Kao
Are the trigrams Sun, Chen, Tui, Ken the four corners.
Step Forward, Move Back, Face Left, Look Right and Centrally Fixed;
Are Metal, Wood, Water, Fire and Earth.
Once you move, the whole body must be light and agile,
In particular, it must be linked together.
The Chi (Vital Energy) should be aroused and agitated,
While the Shen (Spirit) must be internally hoarded.
No place should be deficient or defective,
No place should have hollows or bumps.
No place should be cut off or extended.
The root is in the feet;
Discharging is done by the legs,
The controlling power is in the waist,
And the appearance is in the hand and fingers.
From the feet to the legs to the waist,
All must be completely uniform and simultaneous,
Whether stepping forward or moving back.
This will result in good timing and correct movements.
If in certain places good timing and correct movement are not achieved,
Body movements become arbitrary and disordered.
This sickness must be sought in the waist and leg.
Above and below, forward and back, left and right are all like this.
In general this is controlled by the Yi (Intent) and not externally.
If there is up, immediately there is down;
If there is forward, immediately there is back;
If there is left, immediately there is right.
If the Yi is to go up,
The Yi to go down is there immediately.
Or, if you raise something up,
Then there is the Yi to smash it down with increased force.
In this way its roots will be severed
And destruction will be swift and beyond doubt.
Void and Substantial must be clearly distinguished.
Each place of course has its individual balance of void and substantial,
Every place consists of this, one Void and Substantial.
Every part of the body in turn is strung together,
Without causing the least break.
This Tai Chi,
It's like the great river, the Chang Jiang,
Surging and flowing without interruption.
Of the Thirteen Tactics,
Peng, Lu, Ji, An, Cai, Lie, Zhou and Kao;
They are the Eight Trigrams.
Step Forward, Move Back, Face Left, Look Right and Centrally Fixed;
These are the Five Elements.
Peng, Lu, Ji and An,
Are the trigrams Chien, Kun, Kan, Li, the four cardinal points.
Cai, Lie, Zhou and Kao
Are the trigrams Sun, Chen, Tui, Ken the four corners.
Step Forward, Move Back, Face Left, Look Right and Centrally Fixed;
Are Metal, Wood, Water, Fire and Earth.
Song of the thirteen postures
by Unknown Author
as researched by Lee N. Scheele
The Thirteen Postures should not be taken lightly;
the source of the postures is in the waist.
Be mindful of the interchange between insubstantial and substantial;
The ch'i circulates throughout the body without hindrance.
Be still,
when touched by the opponent,
be tranquil and move in stillness;
changes caused by my opponent fill him with wonder.
Study the function of each posture carefully and with deliberation;
to achieve the goal is very easy.
Pay attention to the waist at all times;
completely relax the abdomen
and the ch'i rises up.
When the tailbone is centered and straight,
the shen [spirit of vitality] goes through to the headtop.
To make the whole body light and agile
suspend the headtop.
Carefully study.
Extension and contraction, opening and closing, should be natural.
To enter the door and be shown the way,
you must be orally taught.
Practice should be uninterrupted,
and technique achieved by self study.
Speaking of the body and its function, what is the standard?
The I [mind-intent] and ch'i are king,
and the bones and muscles are the court.
Think over carefully what the final purpose is:
to lengthen life and maintain youth.
The Song consists of 140 characters;
each character is true and the meaning is complete.
If you do not study in this manner,
then you will waste your time and sigh with regret.
as researched by Lee N. Scheele
The Thirteen Postures should not be taken lightly;
the source of the postures is in the waist.
Be mindful of the interchange between insubstantial and substantial;
The ch'i circulates throughout the body without hindrance.
Be still,
when touched by the opponent,
be tranquil and move in stillness;
changes caused by my opponent fill him with wonder.
Study the function of each posture carefully and with deliberation;
to achieve the goal is very easy.
Pay attention to the waist at all times;
completely relax the abdomen
and the ch'i rises up.
When the tailbone is centered and straight,
the shen [spirit of vitality] goes through to the headtop.
To make the whole body light and agile
suspend the headtop.
Carefully study.
Extension and contraction, opening and closing, should be natural.
To enter the door and be shown the way,
you must be orally taught.
Practice should be uninterrupted,
and technique achieved by self study.
Speaking of the body and its function, what is the standard?
The I [mind-intent] and ch'i are king,
and the bones and muscles are the court.
Think over carefully what the final purpose is:
to lengthen life and maintain youth.
The Song consists of 140 characters;
each character is true and the meaning is complete.
If you do not study in this manner,
then you will waste your time and sigh with regret.
Songs of the Eight Postures (Powers)
Attributed to T'an Meng-hsien
as researched by Lee N. Scheele
The Song of Peng
What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the ch'i to the tan-t'ien,
then hold the head as if suspended from above.
The entire body is filled with springlike energy,
opening and closing in a very quick moment.
Even if the opponent uses a thousand pounds of force,
he can be uprooted and made to float without difficulty.
The Song of Lu
What is the meaning of Lu energy?
Entice the opponent toward you by allowing him to advance,
lightly and nimbly follow his incoming force
without disconnecting and without resisting.
When his force reaches its farthest extent,
it will naturally become empty.
The opponent can then be let go or countered at will.
Maintain your central equilibrium
and your opponent cannot gain an advantage.
The Song of Chi
What is the meaning of Chi energy?
There are two aspects to its functional use:
The direct way is to go to meet the opponent
and attach gently in one movement.
The indirect way is to use the reaction force
like the rebound of a ball bouncing off a wall, or
a coin thrown on a drumhead,
bouncing off with a ringing sound.
The Song of An
What is the meaning of An energy?
When applied it is like flowing water.
The substantial is concealed in the insubstantial.
When the flow is swift it is difficult to resist.
Coming to a high place, it swells and fills the place up;
meeting a hollow it dives downward.
The waves rise and fall,
finding a hole they will surely surge in.
The Song of Ts'ai
What is the meaning of Ts'ai energy?
It is like the weight attached to the beam of a balance scale.
Give free play to the opponent's force
no matter how heavy or light,
you will know how heavy or light it is after weighing it.
To push or pull requires only four ounces,
one thousand pounds can also be balanced.
If you ask what the principle is,
the answer is the function of the lever.
The Song of Lieh
What is the meaning of Lieh energy?
It revolves like a spinning disc.
If something is thrown onto it,
it will immediately be cast more than ten feet away.
Have you not seen a whirlpool form in a swift flowing stream?
The waves roll in spiraling currents.
If a falling leaf drops into it,
it will suddenly sink from sight.
The Song of Chou
What is the meaning of Chou energy?
Its method relates to the Five Elements.
Yin and Yang are divided above and below.
Insubstantiality and substantiality must be clearly distinguished.
Joined in unbroken continuity,
the opponent cannot resist the posture.
Its explosive pounding is especially fearsome.
When one has mastered the six kinds of energy,
the applications become unlimited.
The Song of K'ao
What is the meaning of K'ao energy?
Its method is divided into the shoulder and back technique.
In Diagonal Flying Posture use shoulder,
but within the shoulder technique
there is also some use of the back.
Once you have the opportunity and can take advantage of the posture,
the technique explodes like pounding a pestle.
Carefully maintain your own center.
Those who lose it will have no achievement.
as researched by Lee N. Scheele
The Song of Peng
What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the ch'i to the tan-t'ien,
then hold the head as if suspended from above.
The entire body is filled with springlike energy,
opening and closing in a very quick moment.
Even if the opponent uses a thousand pounds of force,
he can be uprooted and made to float without difficulty.
The Song of Lu
What is the meaning of Lu energy?
Entice the opponent toward you by allowing him to advance,
lightly and nimbly follow his incoming force
without disconnecting and without resisting.
When his force reaches its farthest extent,
it will naturally become empty.
The opponent can then be let go or countered at will.
Maintain your central equilibrium
and your opponent cannot gain an advantage.
The Song of Chi
What is the meaning of Chi energy?
There are two aspects to its functional use:
The direct way is to go to meet the opponent
and attach gently in one movement.
The indirect way is to use the reaction force
like the rebound of a ball bouncing off a wall, or
a coin thrown on a drumhead,
bouncing off with a ringing sound.
The Song of An
What is the meaning of An energy?
When applied it is like flowing water.
The substantial is concealed in the insubstantial.
When the flow is swift it is difficult to resist.
Coming to a high place, it swells and fills the place up;
meeting a hollow it dives downward.
The waves rise and fall,
finding a hole they will surely surge in.
The Song of Ts'ai
What is the meaning of Ts'ai energy?
It is like the weight attached to the beam of a balance scale.
Give free play to the opponent's force
no matter how heavy or light,
you will know how heavy or light it is after weighing it.
To push or pull requires only four ounces,
one thousand pounds can also be balanced.
If you ask what the principle is,
the answer is the function of the lever.
The Song of Lieh
What is the meaning of Lieh energy?
It revolves like a spinning disc.
If something is thrown onto it,
it will immediately be cast more than ten feet away.
Have you not seen a whirlpool form in a swift flowing stream?
The waves roll in spiraling currents.
If a falling leaf drops into it,
it will suddenly sink from sight.
The Song of Chou
What is the meaning of Chou energy?
Its method relates to the Five Elements.
Yin and Yang are divided above and below.
Insubstantiality and substantiality must be clearly distinguished.
Joined in unbroken continuity,
the opponent cannot resist the posture.
Its explosive pounding is especially fearsome.
When one has mastered the six kinds of energy,
the applications become unlimited.
The Song of K'ao
What is the meaning of K'ao energy?
Its method is divided into the shoulder and back technique.
In Diagonal Flying Posture use shoulder,
but within the shoulder technique
there is also some use of the back.
Once you have the opportunity and can take advantage of the posture,
the technique explodes like pounding a pestle.
Carefully maintain your own center.
Those who lose it will have no achievement.
Essentials of the practice of the form and push-hands
by Li I-yu
as researched by Lee N. Scheele
Formerly people said: "being able to attract to emptiness, you can use four ounces to deflect a thousand pounds." Not being able to attract to emptiness, you cannot deflect a thousand pounds. The words are simple, but the meaning is complete. The beginner cannot understand it. Here I add some words to explain it. If someone is ambitious to learn this art, he can find some way to enter it and every day he will have some improvement.
Desiring to attract to emptiness and deflect a thousand pounds, first you must know yourself and others. If you want to know yourself and others, you must give up yourself and follow others. If you give up yourself and follow others, first you must have the correct timing and position. To obtain the correct timing and position, you must first make your body one unit. Desiring to make the body one unit, you must first eliminate hollows and protuberances. To make the whole body without breaks or holes, you must first have the shen [spirit of vitality] and ch'i [vital life energy] excited and expanded. If you want the shen and ch'i activated and expanded, you must first raise the spirit (pay attention) and the shen should not be unfocussed. To have your shen not unfocussed, you must first have the shen and ch'i gather and penetrate the bones. Desiring the shen and ch'i to penetrate the bones, first you must strengthen the two thighs and loosen the two shoulders and let the ch'i sink down.
The chin [intrinsic strength] raises from the feet, changes in the legs, is stored in the chest, moved in the shoulders and commanded in the waist. The upper part connects to the two arms and the lower part follows the legs. It changes inside. To gather is to close and to release is to open. If it is quiet, it is completely still. Still means to close. In closing there is opening. If it is moving, everything moves. Moving is open. In opening there is closing. When the body is touched it revolves freely. There is nowhere that does not obtain power. Then you can attract to emptiness and use four ounces to deflect a thousand pounds.
Practicing the Form every day is the kung fu of knowing yourself. When you start to practice, first ask yourself, "Did my whole body follow the above principles or not?" If one little place did not follow them, then correct it immediately. Therefore, in practicing the Form we want slowness not speed.
Push hands is the kung fu of knowing others. As for movement and stillness, although it is to know others, you must still ask yourself. If you arrange yourself well, when others touch you, you don't move a hair. Follow the opportunity and meet his chin and let him fall naturally outward. If you feel someplace in your body is powerless, it is double-weighted and unchanging. You must seek the defect in yin and yang, opening and closing. Know yourself and know others: in one hundred battles you will win one hundred times.
as researched by Lee N. Scheele
Formerly people said: "being able to attract to emptiness, you can use four ounces to deflect a thousand pounds." Not being able to attract to emptiness, you cannot deflect a thousand pounds. The words are simple, but the meaning is complete. The beginner cannot understand it. Here I add some words to explain it. If someone is ambitious to learn this art, he can find some way to enter it and every day he will have some improvement.
Desiring to attract to emptiness and deflect a thousand pounds, first you must know yourself and others. If you want to know yourself and others, you must give up yourself and follow others. If you give up yourself and follow others, first you must have the correct timing and position. To obtain the correct timing and position, you must first make your body one unit. Desiring to make the body one unit, you must first eliminate hollows and protuberances. To make the whole body without breaks or holes, you must first have the shen [spirit of vitality] and ch'i [vital life energy] excited and expanded. If you want the shen and ch'i activated and expanded, you must first raise the spirit (pay attention) and the shen should not be unfocussed. To have your shen not unfocussed, you must first have the shen and ch'i gather and penetrate the bones. Desiring the shen and ch'i to penetrate the bones, first you must strengthen the two thighs and loosen the two shoulders and let the ch'i sink down.
The chin [intrinsic strength] raises from the feet, changes in the legs, is stored in the chest, moved in the shoulders and commanded in the waist. The upper part connects to the two arms and the lower part follows the legs. It changes inside. To gather is to close and to release is to open. If it is quiet, it is completely still. Still means to close. In closing there is opening. If it is moving, everything moves. Moving is open. In opening there is closing. When the body is touched it revolves freely. There is nowhere that does not obtain power. Then you can attract to emptiness and use four ounces to deflect a thousand pounds.
Practicing the Form every day is the kung fu of knowing yourself. When you start to practice, first ask yourself, "Did my whole body follow the above principles or not?" If one little place did not follow them, then correct it immediately. Therefore, in practicing the Form we want slowness not speed.
Push hands is the kung fu of knowing others. As for movement and stillness, although it is to know others, you must still ask yourself. If you arrange yourself well, when others touch you, you don't move a hair. Follow the opportunity and meet his chin and let him fall naturally outward. If you feel someplace in your body is powerless, it is double-weighted and unchanging. You must seek the defect in yin and yang, opening and closing. Know yourself and know others: in one hundred battles you will win one hundred times.
EXPOSITIONS OF INSIGHTS INTO THE PRACTICE OF THE THIRTEEN POSTURES
by Wu Yu-hsiang (Wu Yuxian) (1812 - 1880)
sometimes attributed to Wang Chung-yueh
as researched by Lee N. Scheele
The hsin [mind-and-heart] mobilizes the ch'i [vital life energy].
Make the ch'i sink calmly;
then the ch'i gathers and permeates the bones.
The ch'i mobilizes the body.
Make it move smoothly, so that it may easily follows the hsin.
The I [mind-intention] and ch'i must interchange agilely,
then there is an excellence of roundness and smoothness.
This is called "the interplay of insubstantial and substantial."
The hsin is the commander, the ch'i the flag, and the waist the banner.
The waist is like the axle and the ch'i is like the wheel.
The ch'i is always nurtured without harm.
Let the ch'i move as in a pearl with nine passages
without breaks
so that there is no part it cannot reach.
In moving the ch'i sticks to the back and permeates the spine.
It is said "First in the hsin, then in the body."
The abdomen relaxes, then the ch'i sinks into the bones.
The shen [spirit of vitality] is relaxed and the body calm.
The shen is always in the hsin.
Being able to breathe properly leads to agility.
The softest will then become the strongest.
When the ching shen is raised,
there is no fault of stagnancy and heaviness.
This is called suspending the headtop.
Inwardly make the shen firm,
and outwardly exhibit calmness and peace.
Throughout the body, the I relies on the shen,
not on the ch'i.
If it relied on the ch'i, it would become stagnant.
If there is ch'i, there is no li [external strength].
If not focused on ch'i, there is pure steel.
The chin [intrinsic strength] is sung [relaxed], but not sung;
it is capable of great extension, but is not extended.
The chin is broken, but the I is not.
The chin is stored (having a surplus) by means of the curved.
The chin* is released by the back,
and the steps follow the changes of the body.
The mobilization of the chin is like refining steel a hundred times over.
There is nothing hard it cannot destroy.
Store up the chin like drawing a bow.
Mobilize the chin like drawing silk from a cocoon.
Release the chin like releasing the arrow.
To fa-chin [discharge energy],
sink,
relax completely,
and aim in one direction!
In the curve seek the straight,
store,
then release.
Be still as a mountain,
move like a great river.
The upright body must be stable and comfortable
to be able to sustain an attack from any of the eight directions.
Walk like a cat.
Remember, when moving, there is no place that does not move.
When still, there is no place that is not still.
First seek extension, then contraction;
then it can be fine and subtle.
It is said if the opponent does not move, then I do not move.
At the opponent's slightest move, I move first."
To withdraw is then to release,
to release it is necessary to withdraw.
In discontinuity there is still continuity.
In advancing and returning there must be folding.
Going forward and back there must be changes.
The Form is like that of a falcon about to seize a rabbit,
and the shen is like that of a cat about to catch a rat.
sometimes attributed to Wang Chung-yueh
as researched by Lee N. Scheele
The hsin [mind-and-heart] mobilizes the ch'i [vital life energy].
Make the ch'i sink calmly;
then the ch'i gathers and permeates the bones.
The ch'i mobilizes the body.
Make it move smoothly, so that it may easily follows the hsin.
The I [mind-intention] and ch'i must interchange agilely,
then there is an excellence of roundness and smoothness.
This is called "the interplay of insubstantial and substantial."
The hsin is the commander, the ch'i the flag, and the waist the banner.
The waist is like the axle and the ch'i is like the wheel.
The ch'i is always nurtured without harm.
Let the ch'i move as in a pearl with nine passages
without breaks
so that there is no part it cannot reach.
In moving the ch'i sticks to the back and permeates the spine.
It is said "First in the hsin, then in the body."
The abdomen relaxes, then the ch'i sinks into the bones.
The shen [spirit of vitality] is relaxed and the body calm.
The shen is always in the hsin.
Being able to breathe properly leads to agility.
The softest will then become the strongest.
When the ching shen is raised,
there is no fault of stagnancy and heaviness.
This is called suspending the headtop.
Inwardly make the shen firm,
and outwardly exhibit calmness and peace.
Throughout the body, the I relies on the shen,
not on the ch'i.
If it relied on the ch'i, it would become stagnant.
If there is ch'i, there is no li [external strength].
If not focused on ch'i, there is pure steel.
The chin [intrinsic strength] is sung [relaxed], but not sung;
it is capable of great extension, but is not extended.
The chin is broken, but the I is not.
The chin is stored (having a surplus) by means of the curved.
The chin* is released by the back,
and the steps follow the changes of the body.
The mobilization of the chin is like refining steel a hundred times over.
There is nothing hard it cannot destroy.
Store up the chin like drawing a bow.
Mobilize the chin like drawing silk from a cocoon.
Release the chin like releasing the arrow.
To fa-chin [discharge energy],
sink,
relax completely,
and aim in one direction!
In the curve seek the straight,
store,
then release.
Be still as a mountain,
move like a great river.
The upright body must be stable and comfortable
to be able to sustain an attack from any of the eight directions.
Walk like a cat.
Remember, when moving, there is no place that does not move.
When still, there is no place that is not still.
First seek extension, then contraction;
then it can be fine and subtle.
It is said if the opponent does not move, then I do not move.
At the opponent's slightest move, I move first."
To withdraw is then to release,
to release it is necessary to withdraw.
In discontinuity there is still continuity.
In advancing and returning there must be folding.
Going forward and back there must be changes.
The Form is like that of a falcon about to seize a rabbit,
and the shen is like that of a cat about to catch a rat.
