What is the meaning of Peng energy?
It is like the water supporting a moving boat.
First sink the Qi to the Dantian,
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 made to float without difficulty.

The Song of Lu

What is the meaning of Lu energy?
Entice the opponent toward us by allowing him to advance,
lightly and nimbly follow his incoming force
without separate and without resist.
When his force reaches its farthest extent,
it will naturally become empty.
The opponent can then be rushed or countered at will.
Maintain your central equilibrium
and your opponent cannot gain an advantage.

The Song of Ze

What is the meaning of Ze 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 Cai

What is the meaning of Cai 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 Lie

What is the meaning of Lie 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 Zhou

What is the meaning of Zhou energy?
Its method relates to the Five Elements.
Yin and Yang are divided above and below.
Emptiness 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 Kao

What is the meaning of Kao 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 of gravity.
Those who lose it will have no achievement.

Let Qi circulate freely so that the body will easily follow the Xin.

If you can lift the Jingshen (spirit), there will be no clumsiness and heaviness. This is done by suspending the headtop.

Yi (intention) and Qi must change between full and empty agilely then there be the wonder of roundedness and liveliness. This is what is called the changes and turning of the empty and full.

When Fajing (release energy), one must completely Chen (sink) and Song (relax) and concentrated in one direction.

When standing, the body must be upright and relaxed, able to sustain eight direction (any direction).

Move Qi like threading a pearl with nine crooked paths; there is no hollow which it does not reach.

Mobilize Jing (energy) like steel refined a hundred times, then there is no other that cannot be destroyed.

Appear like hawk seizing a rabbit; Shen (spirit) is like a cat catching a rat.

Rest like a mountain, move like a great river.

Xujing (store energy) like drawing abow; Fajing (release energy) like shooting an arrow. 

Seek the straight from the curved; Xu (store) then Fa (release).

Li (strength) is Fa (release) from the spine. The steps follow the changes of the body.

To receive is to attack, to attack is to receive. Break and rejoin.

Moving back and forth there must have folding; Advancing and retreating must have changing.

From the most flexible, arrive the most hardness. If breathing correctly, the body will be agile.

Qi is cultivated fairly without injuring. Jing store in curve then there is a surplus.

The Xin is the commander; Qi is the flag; the Yao (waist) is the banner.

First Seek the expanded then seek the compact and then fine status will be attained.

It is also said:

First in the Xin, then in the body, the abdomen is relaxed and Qi enters the bones. Shen is at rest and the body is in peachful. At every moment keep this in the Xim.

Keep in mind:

Every movement, nothing does not move. Every Stillness, nothing is not still.

Leading back and forth, Qi  sticks to the back and collectes entering the spine. Shen firm inside, appear peaceful outside.

Take steps like a cat walking, mobilize Jing like drawing silk.

Yi is on the Jingshen (spirit), not on the Qi. If it is on the Qi, then it is inactive.

When have Qi, it will not have Li (strength). If no Qi there is just hardness.

The Qi is like a cartwheel; the Yao (waist) is like an axletree.

It is also said:

If the opponent doesnot move, I do not move. If the opponent has a slightest bit move, I move first. Seeming Song (relax) is not just relax, about to expand is not yet expanded, Jing may be broken but Yi is not.

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In moving it separates; in rest it unites.

No excess and no insufficiency. Bend then extend, the opponent is hard, I am soft; This is call Zou (Yielding). I go along with the opponent goes against; this is called Nian (Sticking).

Respond quickly to the quick, slowly to the slow. Alghough the changes are numerous, the principle remains the same.

From the mastery of all the postures one will have JianWu (Gradually comprehension) and interpretation energy; from interpretation energy, one will arrive at a state of Shenming (divine-like clarity). But without a long period of hard practice,  cannot suddenly one possessed of a wide and far-reaching insight.

Xu (Empty), Ling (Agile) Ding (Top of the head) Jing, The energy at the top of the head must be light and lively agile. Qi sinks to the Dantian.

No inclination and no leaning. Suddenly hidden and suddenly appear.

If left is heavy then left is empty. If right is heavy then right is disappears.

Lookign upward, it seems to become higher and higher; looking downward, it seems to become deeper and deeper. Advancing, one feels the distance incredibly long; when retreating, one feels it is rather short.

A feather cannot be added to the body, nor can a fly alight.

My opponent does not know me, but I know him quite well. If you can master these, become a great hero will you.

In martial arts there are many other schools. Although they differ in postures, they do not go beyond the strong defeating the weak, the swift conquering the slow, or the slow yielding to the quick and the weak being defeated by the strong. But these are all from XianTian (Pre-heavenly) ability and not relate to what acquired by long study and attainment.

Examines the principle of deflecting a thousand pounds with four ounces, clearly it is not Li (brute force) that wins.

Sees an old man defending himself and defeating a number of men, what has this to do with swiftness.

Stand like a balanced scale; move actively like a cartwheel.

keeping weight on one side you can adapt to all circumstances; if you “double-weight,” the actions will be stiff.

We often see one who has practiced TaijiQuan for several years but cannot neutralize an attacking energy and is generally controled by an opponent. This is because he has not understood the fault of double-weighting.

Desiring to avoid this defect, one must know Yin and Yang.

To Nian (adhere) is to Zou (yield); to yield is to adhere. Yang does not leave Yin and Yin does not separate from Yang. Yin and Yang complete each other can be called interpretation energy.

After one attain  interpretation energy, the more one practice, the better one’s skill will be, and by examining thoroughly and remembering silently, one will gradually reach a stage of what is the Xin (heart) desire.

The fundamental point is to give up oneself and follow others. But most people misunderstand it and sacrifice the near for the distant.

This is what is called “being off by a hair’s breadth is to miss by a thousand miles.” Those who study must do it in detail.

Every phrase of this treatise is to the point, without a superfluous word. Without innate intelligence it cannot be understood. Our founding teacher was not willing to recklessly pass it on, not only because selecting people, but he also feared that his effort would be wasted.

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In every movement the entire body must be Qing (light) and Ling (agile) and all of its parts connected throughout.

Qi should be stimulated and the Shen (spirit of vitality) should be retained within

There should be neither hollows nor projections, neither severance nor splice.

Its root is in the feet, Fa (release) through the legs, is controled by the waist, and shaping in the fingers. The feet, legs and waist must act as one continuous movement so that when advancing and retreating one can obtain an opportunity and a superior position.

If one fail to gain these advantages, the body will be in a state of disorder and confusion. To correct this fault is only by adjusting  legs and waist.

The same principle is for upward and downward, forward and backward, left and right. All directed by Yi (mind) internally, rather than by external appearance.

There is up, and therefore there is down; there is forward, and therefore there is backward; there is left, and therefore there is right. If one intends to move upward, then send the Yi downward. If one wants to lift something up, one should rock it first and the opponent’s root will be broken then ruining him quickly with no hesitate.

The insubstantial and the substantial should be clearly discriminated. Each single part of the body has both a substantial and an insubstantial aspect at anytime and the body in its entirety also has an insubstantial and a substantial aspect. All the joints of the whole body are to be threaded together without the slightest severance.

TaijiQuan is also called ChangQuan (Long boxing) because its consecutive movements like the stream of a Long River and the Great Sea which rolls on ceaselessly. 

Peng, Lu,  Ze, An, Cai, Lie, Zhou, Kao (Ward Off, Roll Back, Press, Push, Pull, Split, Elbow-Strike, and Shoulder-Strike) in TaijiQuan are equivalent to Qian, Kun, Kan, Li, Xun, Zhen, Dui and  Gen (Heaven, Earth, Water, Fire, Wind, Thunder, Lake and Mountain) in the Bagua (Eight Trigrams). The first four postures represent the four cardinal points (South, North, West and East). The second four postures are the four corners (Southwest, Northeast, Southeast, and Northwest).  Advance, Retreat, Look to the Left, Gaze on the Right and Central Equilibrium are equivalent to WuXing (the Five Elements of Chinese philosophy): Metal, Wood, Water, Fire and Earth. Together then, these are the Thirteen Postures.

This treatise left by Founder Zhang SanFeng of WuDang mountain so that the brave men of the world can prolong their life, and not just take these as a means to martial skill.

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