Thirteen Postures Song (十三势歌 – Shi San Shi Ge)
Translator’s Note: Wherever the term “Thirteen” is mentioned with regards to discussing the theory and practice of Taijiquan – it invariably refers to the basic (cardinal) eight directional techniques (said to equate to South, North, West, and East – and every-point inbetween – as the Chinese traditional compass favours “South” at its top) and five-steps relating to the required footwork. Elaborations of this philosophy (linked to the Change Classic) often superimposes other layers of vital considerations – such as "Fist Methods", "Open-Hands”, “Eyes”, “Body” “[torso]" and "mind" developmental techniques. Although often more than “Thirteen” – it is this number that is agreed to be the “fundamental” basis of Taijiquan technique (premised upon the Eight Trigrams and Five Phases). As for a precise date – it is difficult to say. A Chinese-language reference states that these principles are mentioned in a text entitled the “Qing Dynasty Yang Family Transmission Handwritten Old Lineage (清代杨氏传抄老谱 – Qing Dai Yang Shi Chuan Chao Lao Pu). Given that “Yang Luchan” [杨露禅] (1799-1872) – the first Yang-family member to learn Taijiquan from the Chen (陳) family – probably limits this reference firmly to the 19th century with the caveat that the Chen family had been practicing Taijiquan (and other martial arts) for generations before this point in time. Chen Changxing [陳長興] (1771-1853) - the man who taught Yang Luchan – was the “Sixth-Generation” master. Although I do not possess the time to embark on such an investigation (at least at this present time) it may be that each biography of every outstanding Taijiquan master should be carefully examined and these “anonymous” texts eventually ascribed an author. Indeed, it seems likely that this text was penned by the Confucian Scholar and Daoist practitioner - Wang Zongyue (王宗岳) [1525-1606) - as a text with this exact title appears in a list of documents associated with this name.
ACW (18.5.2026) The Thirteen (collected) Postures should not be underestimated – “Commanding Inner-Awareness” (命意 – Ming Yi) has its “Source-Origin” (源头 – Yuan Tou) located in the “Waist” (腰 – Yao) “Cavity”( 隙 – Xi).
十三总势莫轻视，命意源头在腰隙。 Regarding the transformative-cycle of “Void” (虚 – Xu) and “Form” (实 – Shi) it is necessary to retain “Inner-Awareness” (意 – Yi) [intention] – so that “Vital-Force” (气 – Qi) should permeate the body’s interior without the slightest hesitation. 变转虚实须留意，气遍身躯不稍滞。 “Stillness” (静 – Jing) remains “Centralised” (中 – Zhong) [in the mind and body] when an incoming “Attack” (触 – Chu) is in “Motion” (动 -Dong) whilst “Moving” (动 -Dong) [in retaliation] to an incoming attack - “Stillness” (静 – Jing) [is retained in the mind and body] – therefore “Adapting” (因 – Yin) to the “Enemy” (敌 – Di) manifests a “Changing-Transformation” (变化 – Bian Hua) that causes a sense of “Spiritual” (神 – Shen) “Wonderment” (奇 – Qi) [in the attacker]. 静中触动动犹静，因敌变化示神奇。 Each “Movement” (势 – Shi) is “Mind-Measured” (心揆 – Xin Kui) using “Inner-Awareness” (意 – Yi) [intention] – it is “Obtained” (得 – De) “Without-Undue-Awareness” (不觉 – Bu Jue) concerning the performing (of arduous] “Cultivating-Practice” (工夫 – Gong Fu) [manifest in the physical world]. 势势存心揆用意，得来不觉费工夫。 During every moment “Concentrate the Mind” (留心 – Liu Xin) in the “Waist” (腰 – Yao) cavity [space] – so that the “Lower-Abdomen” (腹 – Fu) “Interior” (内 – Nei) is “Relaxed” (松 – Song) and “Still” (静 – Jing) so that the “Vital-Force” (气 – Qi) “Rises-Up” (腾 – Teng) thus it is. 刻刻留心在腰间，腹内松静气腾然。 When the “Coccygeal and Sacral” (尾闾 – Wei Lu) areas [the tail-bone] are “Centrally-Correct” (中正 – Zhong Zheng) the “Spirit” (神 – Shen) “Pierces” (贯 – Guan) the “Top” (顶 – Ding) [centre of the top of the head] – the entirety of the body is “Light and Agile” (轻利 – Qing Li) whilst the top of the head is “Suspended” (悬 – Xuan). 尾闾中正神贯顶，满身轻利顶头悬。 Carefully “Apply-the-Mind” (留心 – Liu Xin) to “Comprehend” (推求 – Tui Qiu) – “Bend and Stretch” (屈伸 – Qiu Shen) – “Open and Close” (开合 – Kai He) whilst “Hearing” (听 – Ting) [perceiving-attaining] “Liberation” (自由 – Zi You). 仔细留心向推求，屈伸开合听自由。 “Entering the Gate” (入门 – Ru Men) of the “Guiding-Method” (引路 – Yin Lu) - which is an “Oral-Teaching” (口授 – Kou Shou) – is a “Cultivated-Practice” (工夫 – Gong Fu) which does not interrupt [the breath] of the “Law” (法 – Fa) - when engaging in “Self-Study” (自修 – Zi Xiu). 入门引路须口授，功夫无息法自修。 When “Discussing” (言 – Yan) the “Torso” (体 – Ti) usage – what is the “Standard” (准 – Zhun) [water-level]? “Inner-Awareness” (意 – Yi) [intention] and “Vital-Force” (气 – Qi) are like a [feudal] “Lord” ) (君 – Jun) - whilst the “Bone” (骨 – Gu) and “Muscle” (肉 – Rou) [flesh] act as the “Minister” (臣 – Chen). 若言体用何为准？意气君来骨肉臣。 Detailed “Reasoning” (推 – Tui) using “Inner-Awareness” (意 – Yi results in what reality? It is “Beneficial” (益 – Yi) to “Longevity” (寿 – Shou) which “Extends” (延 – Yan) “Life” (年 – Nian) and achieves a “No-Ageing-Spring” (不老春 – No Lao Chun) [eternal-spring]. 详推用意终何在？益寿延年不老春！ “Oh, Sing” (歌兮 – Ge Xi)! “Oh, Sing” (歌兮 – Ge Xi)! These “One-Hundred- and-Forty Characters” (百卅字 – Bai Sa Zi) – “Word-by-Word” (字字 – Zi Zi) possesses a “True-and-Incisive” (真切 – Zhen Qie) “Meaning” (义 – Yi) “Without-Omission” (无遗 – Wu Yi). 歌兮歌兮百卅字，字字真切义无遗。 Not “Reasoning” (推 – Tui) and “Seeking” (求 – Qiu) in this manner – is “To-Waste” (枉费 – Fei Wang) “Effort” (功 – Gong) for the “Practitioner” (夫 – Fu) [man] who will “Issue” (贻 – Yi) a “Sigh-of-Lamentation” (叹息 – Tan Xi). 若不向此推求去，枉费功夫贻叹息 NOTE: Alternative Titles for this text include: 1) “Thirteen Postures of Rhymical Directions” (十三势歌诀 – Shi San Shi Ge Jue) 2) “Thirteen Postures of Active-Self-Cultivation Song” (十三势行功歌 Shi San Shi Xing Gong Ge) ©opyright: Adrian Chan-Wyles (ShiDaDao) 2026. |