Friday, December 25, 2015

Bend the Legs, Tread Through the Mud; the Center of the Foot is Empty (曲腿蹚泥,足心涵空) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

曲腿蹚泥,足心涵空

曲腿就是在走轉時兩腿作適度之彎曲,身體往下坐,使力量貫注兩腿。蹚泥是兩腳前進不要過高,如蹚泥之狀。足心涵空是使腳掌和腳跟同時平落地面,五指抓地,這樣腳心就涵空了。

薑容樵
“'Bend the legs' means that when stepping or rotating, both legs must be slightly bent and the body must assume a sitting down posture, enabling all the power to be concentrated in the legs. 'Tread through the mud' means that when both legs advance, they must not be too high, the feet look as if dragging in the mud. 'The center of the foot is empty' means that the sole of the foot and the heel of the foot fall flatly to the ground simultaneously, the five toes grip the ground, thus the center of the foot becomes hollow."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, December 11, 2015

The Explanation of Taiji’s Understanding Jin (太極懂勁解 ) by Yáng​ Bān​hóu​ (楊班侯)

太極懂勁解

自己懂勁,接及神明,為之文成,而後採戰。身中之陰,七十有二,無時不然。陽得其陰,水火既濟,乾坤交泰,性命葆真矣!
於人懂勁,視聽之際,遇而變化,自得曲誠之妙。形,著明於不勞,運動知覺也。功至此,可為攸往鹹宜,無須有心之運用耳。

楊班侯
"With Understanding Jin applied to oneself, one reaches enlightment, learning is accomplished and that it can be applied to battle. Hidden within the body, seventy are two, there is no time. Yang is suitable to Yin, water and fire will support each other, the universe will revolve in harmony, life is truly preserved.
With Understanding Jin applied to the opponent, at the moment one looks and listens he sees the opportunities and the changes, and subtly adapt to the curve and the straight. With this level of achievement one can move forward unified and suitably, without the need to put the mind to use."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Wednesday, December 9, 2015

Excerpt from On Harmony (雍也) in the Analects (論語)Trecho do Sobre a Harmonia (雍也) dos Analetos (論語)

「知者樂水,仁者樂山;知者動,仁者靜;知者樂,仁者壽。」

孔子
"'The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived'"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project
"'O sábio aprecia as águas, o homem virtuoso aprecia as montanhas. O sábio é ativo, o homem virtuoso tranqüilo. O sábio é alegre, o homem virtuoso vive longos anos.'"

Traduzido à partir da tradução para o inglês do Chinese Text Project

Friday, December 4, 2015

The Four Antennas (四) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第四章 四、要論

試于論身論氣之外,而進論乎梢者焉,夫梢者身之余緒也,言身者初不及此,言氣者亦所罕論,捶以內而發外,氣由身而達梢,故氣之用不本諸身,則虛而不實,不形諸梢,則實而仍虛,梢亦焉可不講,然此特身之梢耳,而猶未及乎氣之梢也,四梢維何,發其一也,夫發之所系,不列于五行,無關于四體,似不足論矣,然發為血之梢,血為氣之海,縱不必本諸發以論氣,要不能離乎血而生氣,不離乎血,即得不兼及乎發,發欲冲冠,血梢足矣,抑舌為肉梢,而肉為氣囊,氣不能形諸肉之梢,即無以充其氣之量,故必舌欲催齒,而后肉梢足矣,至于骨梢者齒也,筋梢者指甲也,氣生于骨而聯于筋,不及乎齒,即未及乎筋之梢,而欲足手爾者,要非齒欲斷筋,甲欲透骨,不能也,果能如此則四梢足矣,四梢足而氣亦自足矣,豈復有虛而不實,實而仍虛者乎。

岳飛
"Examining beyond the body and the energy, there are then the “antennas”. The antennas are the leftover parts of the body. They are not addressed initially when discussing the body, and hardly dealt with at all when discussing the energy. A punch expresses outward from inside, and energy goes from the body into the antennas. Thus if the use of energy does not come from the whole body, it is empty rather than authentic, and if it does not reveal itself in the antennas, then even if it is there, it is still empty. The antennas must be given attention, although they are specifically antennas of the body, not purely antennas of energy.
What are the four antennas? Firstly, there is the head hair. It has nothing to do with the organs or limbs, and thus would appear to be irrelevant, but the hair is the antenna for the blood, and the blood is the sea which the energy swims in. Although it is not necessary to consider the hair when talking about the energy, we cannot talk about the energy without considering the blood. Since we have to consider the blood, how can we not at the same time consider the hair? The hair should be pricking up under the cap, which indicates the blood is in a state of sufficiency.
The tongue is then the antenna for the muscles. The muscles are a sack for holding the energy. If the energy is not able to reveal itself in the tongue, then the energy is not at full capacity. Therefore the tongue should be pressing up behind the teeth, indicating the muscles are in a state of sufficiency.
The teeth are the antenna for the bones, and the nails are the antenna for the sinews. Energy is born in the bones and unites with the sinews, and so if it is not apparent in the teeth, it will also not show up in the nails. For it to display sufficiency in this way, the key is that the teeth will determine the state of the sinews and the nails will disclose the condition of the bones.
Once they are thus, the four antennas are in a state of sufficiency, and that being so, naturally the energy is too. It is now not the case that it is empty rather than authentic, or that even if it is there, it is still empty.

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

Friday, November 27, 2015

Twist While Walking the Circle; Stamp the Foot and Rub the Calves. (擰旋走轉,蹬腳摩脛) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

擰旋走轉,蹬腳摩脛

擰旋走轉就是說在走轉時必須是腰要擰,肘臂要擰,手掌要擰,頸項要擰,使頭手肘身擰向圓心的一面,擰成一股旋勁。蹬腳摩脛,是指在走轉時前行之腳必須輕邁,後行之腳必須蹬勁,向前進步必須貼近前腳脛骨裡側摩擦而過,不要將腳提得過高或過寬。

薑容樵
“'Twist while walking the circle' means that while walking the circle, the waist should twist, the elbows should twist, the palms should twist and the neck should twist making one’s head, arms, hands, and body twisted toward the center of the circle. This twisting turn into a spiral strength in the tighs. 'Stamp the foot, rub the calves' means that when walking the circle the step with the front foot should be stepping the front foot must be light, the the step with rear foot should be strong. As one advances, the inside of the tibias stay close together and rub as they cross each other. One should not lift the stepping foot too high or excessively wide."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, November 20, 2015

Agile (靈) from Foundation (基礎)Ágil (靈) de Fundamentos (基礎)



靈者,靈敏之謂。由輕虛而鬆沉,由鬆沉而粘黏。能粘黏,即能連隨;能連隨,而後方能靈敏。則可悟及不丟不頂矣。
"Agile means quick. From light and insubstantial one gets to be loose and sunken, and from loose and sunken to stick and adhere. If one can stick and adhere then one can connect and follow and from there become agile. With agility 'no losing and no resisting' can be understood."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Wednesday, November 11, 2015

Chapter 11 (十一) from the Dào​dé​jīng (道德經) Capítulo 11 (十一) do Dào​dé​jīng (道德經)

十一

三十輻,共一轂,
當其無,
有車之用。

埏埴以為器,
當其無,
有器之用。

鑿戶牖以為室,
當其無,
有室之用。

故有之以為利,
無之以為用。

老子
"The thirty spokes unite in the one nave;
but it is on the empty space (for the axle),
that the use of the wheel depends.

Clay is fashioned into vessels;
but it is on their empty hollowness,
that their use depends.

The door and windows are cut out (from the walls) to form an apartment;
but it is on the empty space (within),
that its use depends.

Therefore, what has a (positive) existence serves for profitable adaptation,
and what has not that for (actual) usefulness."


Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project
"Trinta raios convergem ao vazio do centro da roda
Através dessa não-existência
Existe a utilidade do veículo

A argila é trabalhada na forma de vasos
Através da não-existência
Existe a utilidade do objeto

Portas e janelas são abertas na construção da casa
Através da não-existência
Existe a utilidade da casa

Assim, da existência vem o valor
E da não-existência, a utilidade."

Tradução de Wǔ Rǔqīng (武汝清)

Friday, November 6, 2015

Shape of a Dragon, Appearance of a Monkey; Sit like a Tiger, Overturn like an Eagle (龍形猴像,虎坐鷹翻) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

龍形猴像,虎坐鷹翻

這是指鍛煉時的身形、身法、步法的變化而言。八卦掌的運動特點之一就是走,這種滔滔不絕的圓形步,必須使之形如游龍,悠然之中含著穩重。八卦掌的運動特點之二是視,八卦掌在轉行時或轉身換掌時,兩眼總是注視著兩掌,所謂「手眼相隨」,眼是視之苗,視能顯示出運動的內在精神,這種精神必須使之像猿猴守物那樣機靈之中蘊含著警惕意味,並通過眼的注視把它表達出來。八卦掌的運動特點之三是坐,在轉行時,它的兩腿並不伸直,採用坐跨,在轉身換掌時的一頓之間又有坐樁的動作,這些蹲坐的動作和腿法,必須使之像虎踞之形,沉著有力。八卦掌的運動特點之四是翻,就是轉身的動作,在轉身時必須採取鷂鷹盤旋空中翻身降落的那種靈敏灑脫之勢。

薑容樵
"These are rules for practice concern the changes body shape, the body posture and the footwoork. The first characteristic of the Baguazhang way of move is walking, the manner of the endless circular step. It has to have the shape of a swimming dragon, keeping it leisurely and natural inside, it manifests as solid and stable. The second characteristic of the Baguazhang way of move is in the gaze. In Baguazhang, whenever one changes the step or turn the body to switch palms, both eyes always watch attentively the both palms, this is what is called “hands and eyes follow each other”, the eyes inspect the generation. The gaze can to manifest the movement of the inner vitality. This should look like the vitality of a monkey when watching an object, the sort that implies quick-witted and alert eyes and the gaze that precedes grabing it. The third characteristic of the Baguazhang way of move is sitting, at the time changing none of the hips stretch straight at all as the sitting position is employed. At the time of turning the body and changing palms one is sitted the whole movement. These sitted movements and leg methods must look like a crouching tiger, steady, firm and vigourous. The fourth characteristic of the Baguazhang way of moving is overturning, this is the movement of turning the body. Whenever turning the body, one must adopt the attitude of an eagle or hawk circling in the air preparing to descend, the sharp and ease momentum."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, October 30, 2015

The Explanation of Taiji’s Learning and Martial Arts (太極文武解) by Yáng​ Bān​hóu​ (楊班侯)

太極文武解

文者體也;武者用也。文功在武,用於精氣神也,為之體育;武功得文,體於心身也,為之武事。
夫文武尤有火候之謂,在放,卷得其時中,體育之本也。文武使於對待之際,在蓄,發當其可者,武事之根本。故雲:武事文為,柔軟體操也,精氣神之筋勁:武事武用,剛硬武事也,心身之骨刀也。
義無武之頂備,為之有體無用;武無文之伴侶,為之有用無體。如獨木難支,孤掌不響。不惟體育,武事之功,事事諸如此理也。
文者,內理也;武者,外數也。有外數,無文理,必為血氣之勇,失於本來面目,欺敵必敗爾;有文理,無外數,徒恩安靜之學,未知用的採戰,差微則亡耳。自用,於人,文武二字之解,豈可不解哉!

楊班侯
"Learning is the system, the Martial Arts is the application. The achievement of Learning is in the Martial Arts. As one employs Jing, Qi and Shen as physical education, Martial Arts yield Learning. The system of mind and body becomes a martial discipline.
Those that are said to have reached the particular maturity of Learning and Martial Arts built the roots of physical training. When Learning and Martial Arts are bound, they enable the ability to store and emit, the foundation of Martial Arts work-out. As Martial Arts is approached through Learning, it manifests as a soft physical exercise. When Jing, Qi and Shen are manifested in the tendons, the Martial work-out is manifested in applications, it manifests as the hard Martial topic. It is the application of the mind and body upon the bone’s structure.
Martial Arts without physical preparation means the system is useless. Martial Arts without Learning is applicable but there is no system. As it is difficult for a lone pole to sustain a house, and as a lone palm cannot clap, the achievement of Martial Arts is not only physical, it adresses everything.
Learning is the internal system, Martial Arts is the external manifestation. It is certain that external manifestation without the internal system misses the true features of bravery of the blood and breath, therefore it gives an unfair advantage to an opponent. In the case of learning the internal system without the external manifestation, the apprentice favor peaceful study but does not know how to behave in a fight, the smallest error will be fatal. If the application of the two characters of Learning and Martial Arts is understood, how then may Learning and Martial Arts not be understood?"

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Friday, October 23, 2015

Scholar Warrior

Scholar Warrior
I am more used to go directly to source or scholar texts, both on Martial Arts or Philosophy. The modern commentary or explanation falls usually in two categories: the simplistic and the esoteric. The "Scholar Warrior" is a very good exception though. Not only it provides a overall view on the various topics that a contemporary Daoist Scholar Warrior, it also provides useful insight on some topics. It is certain that the chapters on Qi Gong, Meditation and Medicine are bound to be superficial. However the chapters on applied philosophy are very interesting, by bringing a more down-to-earth to usual difficult to grasp Internal Martial Arts concepts. For example explanations of Simplicity (撲), Noncontention(不爭) and Transcendence of Learning (絕學) allow a refreshing take on Wuwei (無為).

Friday, October 16, 2015

Triple Sectioning (三) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第三章 三、要論

夫氣本諸身,而身之節無定處,三節上中下也,以身言之,頭為上節,身為中節,腿為下節,以上節言之,天庭為上節,鼻為中節,海底為下節,以中節言之,胸為上節,腹為中節,丹田為下節,以下節言之,足為梢節,膝為中節,胯為根節,以肱言之,手為梢節,肘為中節,肩為根節,以手言之,指為梢節,掌為中節,掌根為根節,觀于是,而足不必論矣,然則自頂至足,莫不各有三節,要之,若無三節之分,即無着意之處,蓋上節不明,無依無宗,中節不明,渾身是空,下節不明,自家吃跌,顧可忽乎哉,至于氣之發動,要皆梢節動,中節隨,根節催之而已,然此猶是節節而分言之者也,若夫合言之,則上自頭頂,下至足底,四體百骸統為一節,夫何三節之有哉,又何三節中之各有三節雲乎哉。

岳飛
"Because energy is the basis of the whole body, the sectioning of the body is not a matter of specific landmarks, but of dividing into the three sections of an upper section, a middle section, and a lower section [as well as a root section, a middle section, and a tip section for the limbs].
For instance, in the body, the head is the upper section, the torso is the middle section, and the legs are the lower section.
In the upper section [the head], the forehead is the upper section, the nose is the middle section, and the lower jaw is the lower section.
In the middle section [the torso], the chest is the upper section, the belly is the middle section, and the elixir field is the lower section.
In the lower section [the legs], the foot is the tip section, the knee is the middle section, and the hip is the root section.
Correspondingly in the arm, the hand is the tip section, the elbow is the middle section, and the shoulder is the root section.
In the hand, the fingers are the tip section, the palm is the middle section, and the heel of the palm is the root section.
Based on the previous example, it is then obvious enough how the foot is to be sectioned [toes, sole, heel].
Thus from your headtop to your feet, every part has three sections. The point is that if there is no dividing into three sections, there will be no areas of awareness. If the upper section is not understood, there will be no decisiveness. If the middle section is not understood, your whole body will be as though it is hollow. If the lower section is not understood, you will end up throwing yourself down. Can we afford to overlook them?
When expressing energy, it has to be the case that all the tips move, the middle sections follow, and the root sections hasten to keep up with them. This describes how the sections are divided.
To describe how they join, then from headtop above to foot below, all the limbs and bones are united into a single section, in which case it cannot be said there are three, and certainly not three within three. [The final message of this discussion of division is to return to the first principle of unification.]"

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

Wednesday, October 14, 2015

Empty Fort Strategy (空城計) from the Thirty-Six Stratagems (三十六計)Estratégia da Cidade Vazia (空城計) dos Trinta e Seis Estratagemas (三十六計)

空城計

兵虛者虛之,疑中生疑;剛柔之際,奇而復奇。
"When the enemy is superior in numbers and your situation is such that you expect to be overrun at any moment, then drop all pretence of military preparedness and act casually. Unless the enemy has an accurate description of your situation this unusual behavior will arouse suspicions. With luck he will be dissuaded from attacking."

Quoted from Chinese Classics and Translations
"Quando o inimigo é superior em número e a situação é tal que se espera ser invadido a qualquer momento, a estratégia é de deixar de lado todas as preparações e agir casualmente. A menos que o inimigo tenha uma descrição precisa da sua situação, esse comportamento não usual vai levantar suspeitas. Com sorte o inimigo será dissuadido de atacar."

Traduzido à partir de Chinese Classics and Translations

Friday, October 9, 2015

Lightness (輕) from Foundation (基礎)Leveza (輕) de Fundamentos (基礎)



輕者,輕虛之意。然忌漂浮。在盤架時,動作要輕靈而和緩。往復乃能自如,久之自生鬆活之勁,進而生粘黏之勁。故輕字是練太極拳下手之處,入門之途徑。
"Lightness means emptiness. The correct way is to avoid to float and drift. During practice of the form the movements are required to be agile and gentle. It can be then be performed back and forth with ease. After a long time looseness and liveliness will be spontaneously generated, and then stick and adhere jins will also be generated. Therefore the word “Lightness” is the place to start a Taijiquan practice and the way to enter the door."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Friday, September 25, 2015

Relax (舒) from Foundation (基礎)Relaxar (舒) de Fundamentos (基礎)



舒者,舒展之謂。故雲先求開展,後求緊湊。初學盤架時,姿勢動作,務求開展,使全體關節,節節舒展之。然非故意用力伸張筋骨,於自然之中,徐徐鬆展,久之自然鬆活沉著矣。
"To relax means to extend. Traditionally it is said that that first one seeks to open and extend and later to close and tighten. At first, when learning the form, the aim of the postures and movements is to open and extend in order to allow all joints to open up progressively. Deliberately exert physical force in extend bones and muscles is not the correct way. They should extend naturally from the interior, gradually relaxing and spreading out. After a long period the postures will relaxed, alive and steady."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Friday, September 18, 2015

To Roll, to Drill, to Press, to Wrap; the Indirect and the Direct Generate Each Other (滾鑽爭裹,奇正相生) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

滾鑽爭裹,奇正相生

這是指鍛煉時的勁力變化而言,滾是圓形的旋臂動作,鑽是既要轉又要向前的螺旋形的旋臂動作,爭是向外撐開,裹是向裡扣抱,這四種動作在運動時都必須使肌肉收縮產生力量。僅僅是圓形的滾動,沒有向前的力量,這種勁力它裡面沒有向外和向前的勁力矛盾,力量不能保持最大,因之在鍛煉的時候,必須要滾中帶鑽,使圓形的滾轉動作成為螺旋形的動作。爭和裹也是這個意思,兩臂肘的合抱固然該使用裹力,但是裹力只有向裡收的勁,而沒有向外擴張的勁,這裡面就沒有向裡和向外的勁力矛盾產生,如果是裹裡帶爭,這裡面就有了收縮和擴張的對抗性,就有了勁力的矛盾產生。奇正兩字,是代表著兩種不同性質的事物的矛盾,奇正相生,換句話說,也就是矛盾產生了。八卦掌的一切勁力,都是由滾、鑽、爭、裹四力的相互對抗,在奇正的矛盾產生中所發揮出來的。

薑容樵
"This refers to the various types of energies encountered during one’s practice. “To roll” is a circular coiling of the arm. “To drill” Drilling is both the revolving and forward spiral form of the arm. “To press” is to open outward. “To wrap” it to embrace within. These four types of movement are necessary to contract the muscles and generate strength. If the movement is round and circular but lacks the forward strength, this kind of energy remains within and doesn’t have the outward and forward strength, it cannot be maintained to the maximum. This is why during practice it is necessary to keep rolling with drilling, this will cause the circular movement to become a spiral. “To press” and “to wrap” follow the same idea, the elbows of both arms are used to wrap around and apply a wrapping force. However, the wrapping force tends towards receiving in the interior, it doesn’t have the outward expansion force and in this case the complementarity between the tendency towards the interior and the outward force does not arise. If there are “to wrap” and “to press”, there is the antagonism between contraction and expansion and immediately the complementary forces arise. Both the indirect and the direct words represent the two complementary and distinct characteristics of things, they generate one another, in other words, that is how complementarity arises."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, September 11, 2015

The Explanation of the Application of the Taiji System (太極體用解) by Yáng​ Bān​hóu​ (楊班侯)

太極體用解

理為精氣神之體: 精氣神為身之體,身為心之用;勁力為身之用。
心,身有一定之主宰者,理者;精,氣,神有一定之主宰者,意誠也。誠者,天道;誠之者,人道。俱不外意念須諛之間。
要知天人同體之理,自得日月流行之氣,其氣,意之流行,精神自隱微乎理矣。夫而後言乃武,乃文,乃聖,乃神,則得。若特以武事論之於心,身,用之於勁力,仍歸於道之本也,故不得獨以末技雲爾。
"Principles organize the Jing, Qi and Shen: Jing, Qi and Shen organize the physical body. The physical body is at the core of applications, energy and strength organize the applications.
Principles are certainly the ruler of the mind and the physical body. True intention is without doubt the ruler of Jing, Qi and Shen. Sincerity is heaven’s Way and those who are sincere follow the human Way. All of this necessarily takes place between intention and thought.
It is vital to be aware that heaven’s and man’s unification form the system for the principles, so the Qi’s circulation of the Sun and the Moon can be obtained. The flow of qi and intention are the secret hidden in the principles of vitality.
After understanding these words, one may apply them in martial arts, scholarship, holiness and spirituality. If this unique use of martial matters doctrine is the core, the application’s strength is the body. One should not speak about applications only if one is to remain affiliated with the original way."

勁由於筋,力由於骨。如以持物論之,有力能執數百斤,是骨節,皮毛之外操也,故有硬力。如以全體之有勁,似不能持幾斤,是精氣之內壯也。雖然,若是功成後,猶有妙出於硬力者。修身,體育之道,有然也。

楊班侯
"Strenght is originated from tendons while force is generated from bones. In order to undestand this one can hold an object. It is possible to lift several hundred kilograms through the application of the external function of the skeleton, skin and hair: lifting will be due to hard force. It is also possible to mobilise the entire body to manifest the strength, even if it seems on cannont even hold a few kilograms. This strength is due to the internal power, essence and Qi. The one who is able to marvelously manisfest his strength more than his hard force is in the correct way of practice."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Wednesday, September 9, 2015

Excerpt from The Great and Most Honoured Master (大宗師) in Zhuāng zi (莊子)

顏回曰:「回益矣。」仲尼曰:「何謂也?」曰:「回忘仁義矣。」曰:「可矣,猶未也。」他日復見,曰:「回益矣。」曰:「何謂也?」曰:「回忘禮樂矣。」曰:「可矣,猶未也。」他日復見,曰:「回益矣。」曰:「何謂也?」曰:「回坐忘矣。」仲尼蹴然曰:「何謂坐忘?」顏回曰:「墮肢體,黜聰明,離形去知,同於大通,此謂坐忘。」仲尼曰:「同則無好也,化則無常也。而果其賢乎!丘也請從而後也。」

莊子
"Yan Hui said, 'I am making progress.' Zhongni replied, 'What do you mean?' 'I have ceased to think of benevolence and righteousness,' was the reply. 'Very well; but that is not enough.' Another day, Hui again saw Zhongni, and said, 'I am making progress.' 'What do you mean?' 'I have lost all thought of ceremonies and music.' 'Very well, but that is not enough.' A third day, Hui again saw (the Master), and said, 'I am making progress.' 'What do you mean?' 'I sit and forget everything.' Zhongni changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?' Yan Hui replied, 'My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader. This I call sitting and forgetting all things.' Zhongni said, 'One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps.'"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

Friday, September 4, 2015

Duality (二) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第二章 二、要論

嘗有世之論捶者,而兼論氣者矣,夫氣主于一,可分為二,所謂二者,即呼吸也,呼吸即陰陽也,捶不能無動靜,氣不能無呼吸,吸則為陰,呼則為陽,主呼靜者為陰,主乎動者為陽,上升為陽,下降為陰,陽氣上升而為陽,陽氣下行而為陰,陰氣下行而為陰,陰氣上行而為陽,此陰陽之分也,何為清濁,升而上者為所清,降而下者為濁,清氣上升,濁氣下降,清者為陽,濁者為陰,而要之陽以滋陰,渾而言之,統為氣,分而言之為陰陽,氣不能無陰陽,即所謂人不能無動靜,鼻不能無呼吸,口不能無出入,此即對待循環不易之理也,然則氣分為二,而實在于一,有志于斯途者,慎勿以是為拘拘焉。

岳飛
"Based on experience, a discussion of boxing is simultaneously a discussion of energy. Energy is one thing, but it can be divided into two parts, such as the two parts of breathing. Breathing breaks down into passive and active aspects [yin & yang]. As punching cannot happen without its states of movement [punching] and stillness [not yet punching / having punched], so too energy cannot be without its exhaling and inhaling: inhaling is passive and exhaling is active.
Stillness is passive and movement is active. Rising is active and lowering is passive. Active energy rising is active, but active energy lowering is passive. Passive energy lowering is passive, but passive energy rising is active.
These are distinguishings between passive and active. What about “clear” and “murky”? What rises is clear and what lowers is murky. The clear energy rises and the murky energy lowers. The clear is active and the murky is passive.
The key is that the active nourishes the passive. When mixed together, they are described as a single energy. When separated, they are described as the passive and active aspects. Energy cannot be without its passive and active aspects. Along the same lines, the body cannot be without its movement and stillness, the nose cannot be without its inhalations and exhalations, and the mouth cannot be without what comes out from it [as in talking] and what goes into it [as in eating].
This is the concept of the eternal cycling of opposites. Although energy divides into two, the two are actually one, and so if you are intent upon this path of theorizing, be careful not to get lost in being overly literal. [i.e. Change is, yet the reality that there is change is changeless. To move forward, you must accept this paradox rather than defy it for the sake of sophomoric semantics.]"

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

Friday, August 21, 2015

Relax the Shoulders; Sink the Elbows. Strengthen the Abdomen; Free the Chest. (鬆肩沉肘,實腹暢胸) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

鬆肩沉肘,實腹暢胸

鬆肩是使兩肩向下鬆沉,在鍛煉時不要向上聳肩。沉肘是使肘部經常保持著向下沉墜,在鍛煉時必須屈如半月形。腹是蓄氣的良好部位,實腹就是指在鍛煉時必須將呼吸深入到腹部,使腹部充實鼓蕩,即所謂「氣沉丹田,內宜鼓蕩」的意思。胸部的向外挺凸,固然會影響氣沉丹田,而胸部的向裡收縮,也足以影響到心臟的壓縮,阻礙了血液的流暢,因之,暢胸就是指胸部要寬鬆開展,既不要挺胸也不必縮胸。

薑容樵
"'Relax the Shoulders' is to make both shoulders tilt downwards and kept down; during practice one should not let them escape up. 'Sink the Elbows' is to maintain the elbow explicitly down as weighing down; during practice it must always bend in a half-moon shape. The abdomen is the best place to store Qi; 'Strengthen the Abdomen' emphasizes that during practice on must breathe deeply through the abdomen, causing it to expand and vibrate like a drum. This is the meaning of 'When the Qi sinks in the Dantian; the inside vibrates.' If the chest sticks out, it will influence the sinking of the Qi in the Dantian. If the chest is pulled back inwards it will cause the heart to be compressed, obstructing the flow of blood. This is the reason to emphasize the requirement of relaxing and open the chest. One should neither straighten the chest nor depress it. "

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, August 14, 2015

Calm (安) from Foundation (基礎)Calma (安) de Fundamentos (基礎)



安者,安然之意。切忌牽強。由自然之中,得其安適,乃無氣滯之弊,而能氣遍身軀矣。此由於姿勢安穩、動作均勻、呼吸平和、神氣鎮靜所致。
"Calm means the mind is in peace. One should avoid by all means to be coercive and forceful in the movements. If one follows one’s inner nature, the movements will be quiet and comfortable. The problem of stagnant Qi will not exist and the Qi can reach the entire body. This is due to the postures being peaceful and steady, the movements being uniform, the breathing being gentle and the spirit and the Qi are calm and quiet."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Wednesday, August 12, 2015

Excerpt from the Great Learning (大學) in the Analects (論語)Trecho do Grande Aprendizado (大學) dos Analetos (論語)

「茍日新,日日新,又日新。」

孔子
"'If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation.'"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project
"'Se alguém pode se renovar, ele de fazê-lo um dia apos o outro. Que haja renovação todo dia.'"

Traduzido à partir da tradução para o inglês do Chinese Text Project

Friday, August 7, 2015

Unification (一) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第一章 一、要論

從來散之必有其統也,分之必有其合也,以故天壤間四面八方,紛紛者各有所屬,千頭萬緒,攘攘者自有其源,蓋一本散為萬殊,而萬殊成歸于一本,事有必然者,且武事之論,亦甚繁矣,而要之千變萬化,無往非勢,即無往非氣,勢雖不類,而氣歸于一,夫所謂一者,從上至足底,內而有臟腑筋骨,外而有肌肉皮膚五官之百骸,相連而一貫也,破之而不開,撞之而不散,上欲動而下自隨之,下欲動而上自領之,上下動而中節攻之,中節動而上下和之,內外相連,前后相需,所謂一貫者,其斯之謂歟,而要非勉強以致之,襲為之也,當時而靜,寂然湛然,居其所而穩如山岳,當時而動,如雷如塌,出乎爾而疾如閃電,且靜無不靜,表里上下,全無參差牽挂之意,動無不動左右前后,并無抽扯游移之形,洵乎若水之就下,沛然而莫之能御,若火之內攻,發之而不及掩耳,不假思索,不煩疑義,誠不期然而然,莫之致而至,是豈無所自而雲然乎,蓋氣以日積而有益,功以久練而始成,觀聖門一貫之傳,必俟多聞強識之后,豁然之境,不廢格物致知之功,是知事無難易,功惟自盡,不可躥等,不可急遽,按步就步,循次而進,夫而后官骸肢節,自有通貫,上下表里,不難聯絡,庶乎散者統之,分者合之,四體百骸,終歸于一氣而已矣。

岳飛
"It is always the case that what disperses will have its way of reintegrating, what separates will have its way of rejoining.
So it is in the world. There are four compass directions, then eight, then too many to keep track of, but each has its place [meaning every specific angle of direction can be more conveniently generalized into the area it belongs within the basic compass points]. Things are numerous, then innumerable, then a haze of meaningless detail, but all things have their basic sources [by which they can be more understandably grouped and classified under].
Everything is distributed from a single source to which everything ultimately and inevitably returns. The content of martial arts is very complex, but really the endless variations consolidate into matters of merely posture and energy, and even though there is a variety of postures, there is only one energy.
This single energy goes from head to foot, inwardly filling your organs and tissues, outwardly covering your muscles and skin, and from your five senses to your many bones, all are joined together to link into one [“a single thread”]. If smashed against, it does not leave a gap. If crashed into, it does not break apart.
When your upper body is about to move, your lower body naturally goes along with the movement. When your lower body is about to move, your upper body naturally takes charge of the movement. Once your upper body and lower body are in motion, your middle section attacks. When your middle moves, your upper body and lower work in harmony.
Inside and out are linked together. Front and back are relying on each other. When we talk of linking into one, this is what is meant. But it is crucial that you do not force it to happen or try to sneak up on it, for that will not make it work.
When the moment comes for stillness, be silent and calm, staying put as stable as a mountain. When the moment comes for movement, be like thunder or an avalanche, expressing as fast as lightning. When still, all parts are still, inside and out, above and below, and without any part feeling out of place. When moving, all parts are moving, left or right, forward or back, and without any part pulling the posture off course. Truly it is like water as it fills in downward, too much to be resisted, or like a cannon going off, too fast for you to cover your ears.
There is no contrivance of pondering, nor any worrying over doubts, for truly it will happen in its own time, achieved without your attaining. Yet how could such an effect happen without a cause? To get any benefit means the energy has to be built up day after day, and that means working at it for a long time for that to begin to happen. As for the wise teaching of the “single thread” [Lun Yu, 4.15 & 15.3], you must be patient and hear it many times until it is deeply ingrained, and then you will finally realize. Do not abandon the work of “broadening your knowledge to gain understanding” [Da Xue], and therefore be aware it is not a matter of difficulty or ease, just a process of doing your best.
You must not skip steps or rush through it, but go step by step and in the right order. That being the case, your senses, bones, limbs, and sections will link up naturally, above and below, inside and out, smoothly connecting. Thereby the dispersed are reintegrated, the separated rejoined, and all your limbs and bones returned to being a single energy."

Excerpt from the translation by Paul Brennan of "The Art of Xingyi Boxing" (形意拳術) by Lǐ Jiànqiū​(李劍秋), to be found in the Brennan Translation blog.

Friday, July 31, 2015

The Song of Eight Words in Taiji’s Engagement with the Opponent (太極人盤八字歌) by Yáng​ Bān​hóu​ (楊班侯)

太極人盤八字歌

八卦正隅八字歌,十三之數不幾何。
幾何若是無平準,丟了腰頂氣歎哦。
不斷妄言只而宇,君臣骨肉細琢磨。
功夫內外均不斷,對待數兒豈錯他。
對行於人出自然,由茲往復於地天。
但求捨己無深病,上下進退永連綿。

楊班侯
"The eight trigrams, sides and corners, are the song of the eight words; the number thirteen, after all, is not too large.
It becomes complex if there is no balance and precision; the waist, the push upwards and the breathing will be lost, only to be lamented.
The saying on uninterrupted movement contains only two words; one shall refine the relations between the sovereign and the minister, the muscles and bones.
If in Gongfu the internal and external are uniform and uninterrupted all not broken, one cannot be wrong in sparring. The right answer to the opponent is to go out naturally; to follow him back and forth like heaven and earth.
Only seek to give up oneself without defects; the top and the bottom, advance and retreat, can be executed continuously forever."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Friday, July 17, 2015

Straighten the Nape; Lift the Crown. Buttocks Slip; Hold the Anus (順項提頂,溜臀收肛) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

順項提頂,溜臀收肛

順項是使頸項自然豎直,在鍛煉時不要仰頭,不要低頭,也不要左右歪斜。提頂是將下頦裡收,頭向上直頂。溜臀是將臀部下垂向裡收縮,在鍛煉時不要有絲毫的向後撅臀的現象產生。收肛是將肛門的肌肉予以收縮控制,不要使它放鬆。

薑容樵
"Straighten the nape means the neck becomes naturally upright; during the practice one should not raise or bow the head nor incline it left or right. To lift of the crown means the chin is collected in; the head pushes up and straighten the crown of the head. Buttocks slip means the buttocks will hang down and contract inward. During the practice one should not let the buttocks even to start to stick out backwards. To hold the anus means one must apply a controlled contraction to the rectal muscle; and not allow it to loosen."

From the book Bāguàzhăng Practice Method (八卦掌練習法), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, July 10, 2015

Taiji Above and Below explained as Heaven and Earth (太極上下名天地) by Yáng​ Bān​hóu​ (楊班侯)

太極進退不已功

四手上下分天地,採列肘靠有由去。
採天靠地相應求,何患上下不既濟!
若使挒肘習遠離,迷了乾坤遺歎惜。
此說亦明天地盤,進用肘挒歸人字。

楊班侯
"Differentiating the four hands above below are like heaven and earth; pluck, split, elbow and bump have their source in this separation.
If pluck from heaven and bump from earth correspond and look for each other; one should not worry if above and below support each other!
If one creates the habit of using split and elbow separately, one will lament the unbalance between heaven and earth.
This also explains the circles of heaven and earth; to advance in the application of split and elbow one should return to the word “man”."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Friday, June 26, 2015

Thirty-sixth Secret Song (歌訣三十六) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Trigésima Sexta Canção Secreta (歌訣三十六) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣三十六

用時最要是精神,
精神煥發耳目真,
任憑他人飛燕手,
蟻鳴我聽虎龍吟。

"When in application the key is vitality.
When one is glowing with health and vigor, all senses are alert.
It does not matter if the opponent’s hands are fast like a flying swallow,
The shout of an ant is like a tiger’s roaring or a dragon hissing to my ears."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"

Friday, June 19, 2015

Upright (正) from Foundation (基礎)Centro (中) de Fundamentos (基礎)



正者,姿勢端正。每一姿勢,務宜端正,而忌偏斜。然各種姿勢,各不相同,或仰,或俯,或伸,或屈,非盡中正。是以其發勁,及其用意之方向,而求其重心。蓋重心為全體樞紐。重心立,則開合靈活自如,重心不立,則開合失其關鍵。如車軸為車輪之樞紐,若使車軸置於偏斜,而不适於車身之重心處,則車輪轉動,進退失其效用矣。故拳架之姿勢,務求正确,則重心平穩,要不自牽扯其重心,而辨別虛實也。
"Upright means that the postures are correct. It means that every posture should be appropriate and upright, no posture should be given up and slant. Differente types of postures exist that have nothing in common with each other, they face upward, look down, extend, bend, at the end not centered and upright. The emission of Jin and the direction of the intention request the weight center. This is because the weight center is the main hinge of the entire body. Once the weight center is established, then opening and closing are nimble and unconstrained; if it is not established, opening and closing will miss its pivotal point. It is like the axle, who is the major hinge of the wheel; if it is out of alignement and not located at the weight center of the car, then the wheels with turn back and forth without being effective. This is why the frame of the boxing is the posture, it is important that it is correct so the weight center is steady; otherwise the weight center will be shifted and it will be impossible to differentiate the insubstantial and the substantial."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Friday, June 12, 2015

Baguazhang - Theory and Applications

YangJwingMing - Baguazhang Theory and Applcations
As far as a Martial Art goes, Bāguàzhăng (八卦掌) seems to me the least likely to be treated on a book format. The rich and varied traditions, styles and approaches make a pure programatic book - as the ones usually seen for Tàijíquán (太極拳) - look very partial. In particular for a beginner like me, it is difficult to identify what are the good entry points.
This book overcomes these difficulties. Even if the technical overview is related to Swimming Body Baguazhang, a specific tradition, the content is laid out in a way that the western beginner can follow. And as any book on martial arts, it has to be approached as a support for the practice. The main use I have for this book is as a reference. The chapters on The Essence of Baguazhang and Training Concepts are extremely useful to frame the instruction received in the regular practice. It is really a companion book for the Baguazhang beginner.

Wednesday, June 10, 2015

Excerpt from Man in the World, Associated with other Men (人間世) in Zhuāng zi (莊子)

山木自寇也,膏火自煎也。桂可食,故伐之;漆可用,故割之。人皆知有用之用,而莫知無用之用也。

莊子
"The mountain by its trees weakens itself. The grease which ministers to the fire fries itself. The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advantage of being useful, but no one knows the advantage of being useless. "

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

Friday, June 5, 2015

Taiji Endless Workings of Advancing and Retreating (太極進退不已功) by Yáng​ Bān​hóu​ (楊班侯)

太極進退不已功

掤進捋退自然理,
陰陽水火相既濟。
先知四手得來真,
採捌肘靠方可許。
四隅從此演出來,
十三勢架永無已。
所以因之名長拳,
任君開展與收斂,
千萬不可離太極。

楊班侯
"That Peng advances and Lu retreats is the natural order,
As Yin and Yang, water and fire support each other.
First reach a genuine understanding of the four hands,
Then can the directions of Cai, Lie, Zhou and Kao be allowed.
Once the four cornes can be performed,
The thirteen postures go on without an end.
This is the reason for calling it Long Fist,
It allows one to master how to start and finish,
By all means one should not part from Tai Chi."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Friday, May 29, 2015

The Study of the Smashing Fist in Xingyi (形意崩拳學) from The Study of Xing Yi Quan (形意拳學)

形意崩拳學

崩拳者,屬木,是一氣之伸縮,兩手往來之理也。勢如連珠箭,在腹內則屬肝,在拳中即為崩,所謂崩拳如箭,屬木者是也。其拳順則肝氣舒,其拳謬則肝氣傷。肝氣傷則脾胃不和矣。其氣不舒,則橫拳亦必失和矣。此拳善能平氣舒肝,長精神,強筋骨,壯腦力,故學者,當細研究也。

孫祿堂
"The smashing fist is classified with wood and it contains the unified Qi of stretching and contracting, and both hands going back and forth in order. The motion is like a succession of arrows, in the body it belongs to the liver, in boxing it is smashing. It is said it is like an arrow, its category is wood. When the boxing is appropriate, the Qi in the liver will be comfortable. If the boxing is irregular, it will injure the liver’s Qi. If the liver’s Qi is injured, the spleen and the stomach will not work with each other. An irregular Qi in the liver will put the crossing fist in disharmony. This fist can make an even Qi to unfold in the liver, enhance the vitality, strengthen the tendons and the bones, and fortify the brain. For these reasons students should study it in detail."

From the book The Study of Xing Yiquan (形意拳學), by Sūn Lùtáng (孫祿堂), based on the translation by Albert Liu and Dan Miller.

Friday, May 15, 2015

Thirty-fifth Secret Song (歌訣三十五) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Trigésima Quinta Canção Secreta (歌訣三十五) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣三十五

冰天雪地雨濘滑,
前腳橫使且莫差,
翻身切忌螺絲轉,
高低緊避乃為佳。

"Icy sky, snowy ground, it is slippery and muddy in the rain,
The front foot is employed horizontally; please don’t make a mistake,
When turning over, avoid to spin it,
Avoid difficult heights, then handling becomes fine."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"

Wednesday, May 13, 2015

Excerpt from Energy (兵勢) in The Art of War (兵法)

故善戰者,求之于勢,不責于人,故能擇人任勢;任勢者,其戰人也,如轉木石,木石之性,安則靜,危則動,方則止,圓則行。故善戰人之勢,如轉圓石于千仞之山者,勢也。

孫子
"The clever combatant looks to the effect of combined energy, and does not require too much from individuals. Hence his ability to pick out the right men and utilize combined energy. When he utilizes combined energy, his fighting men become as it were like unto rolling logs or stones. For it is the nature of a log or stone to remain motionless on level ground, and to move when on a slope; if four-cornered, to come to a standstill, but if round-shaped, to go rolling down. Thus the energy developed by good fighting men is as the momentum of a round stone rolled down a mountain thousands of feet in height. So much on the subject of energy."

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

Friday, May 8, 2015

Center (中) from Foundation (基礎)Centro (中) de Fundamentos (基礎)



中者,心氣中和,神清氣沉。其根在腳,即是立點,重心繫於腰脊,所謂命意源頭在腰隙。精神含斂於內,不表於外,乃能中定沉靜矣。
"Center means that the state of mind is neutral, the spirit is clear and the Qi is sunk. The root is in the feet, this is the key point of standing, the weight center is linked to the waist and spine, it is said that life has its source on the waist. Vitality is contained internally, it does not manifest externally, in this way there is a quiet central equilibrium."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Friday, May 1, 2015

Guiding principles for the Study of Wuji in Xingyiquan (總綱形意無極學) from The Study of Xing Yi Quan (形意拳學)

總綱形意無極學

無極者,當人未練之先,無思無意,無形無象,無我無他,胸中混混沌沌,一氣渾淪,無所向意者也。世人不知有逆運之理,但斤斤於天地自然順行之道,氣拘物蔽,昏昧不明,以致體質虛弱,陽極必陰,陰極必死。於此攝生之術,概乎未有諳也。惟聖人獨能參透逆運之術,攬陰陽、奪造化、轉乾坤、扭氣機,於後天中返先天,復初歸元。保合太和,總不外乎後天五行拳八卦拳之理,一氣伸縮之道。所謂無極而能生一氣者是也。
起點面正,兩手下垂,兩足為九十度之勢。此勢是順行天地自然之道,謂之無極形勢也。

孫祿堂
"Wuji means the state during the moment before practice when there is neither thought nor intention, neither shape nor form, neither self nor others, one’s mind is muddled in undistictive confusion, one’s qi is muddy, there is no intention towards any direction. Most people ignore the existence of the principle of inverse motion, and only know the ways of ordinary movement of heaven and earth. In this way Qi is restrained and this become hidden, the mind becomes unclear, the body gets week. They are unaware that extreme Yang leads to extreme Yin and extreme Yin leads to death. Alas, the method to keep fit is not well known. Only the sages can fully grasp the methods of inverse motion, to embrace the relationship between Yin and Yang, to control the natural principles, to reverse Heaven and Earth, to turn the Qi generation, to return from post-natal to pre-natal, to recover the original state of the beginning. To keep the whole in great harmony is nothing more than applying the applied principles of unified stretching and contracting from the Five Elements Boxing or Baguazhang. This is called the ability of generating the unified Qi from Wuji.
The starting point is upright, both hands hanging down, and keeping a 90 degree angle between the two feet. This posture follows the ordinary way of nature and is called the Wuji posture."

From the book The Study of Xing Yiquan (形意拳學), by Sūn Lùtáng (孫祿堂), based on the translation by Albert Liu and Dan Miller.

Friday, April 17, 2015

Introduction from Foundation (基礎)Introdução aos Fundamentos (基礎)

基礎

太極拳以拳架為體,以推手為用。在最初盤架時,基礎最關重要。其姿勢務求正確而中正安舒,其動作必須緩和而輕靈圓活。此繫入門之徑。學者循序而進,不致枉費功夫,而得其捷徑也。
"Taijiquan makes use of postures as the system and of pushing hands as the application. The beginning is the time to build the frame, the foundation is the most important aspect. One should seek an accurate posture, centered, upright, tranquil and comfortable. The movements must be slow, light, agile, round and alive. This is the path for the entry gate. The student should abide by this order to advance. In this way he is not likely to work in vain and progress quickly."

By Wú Gōngzǎo (吳公藻), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).
""

De Wú Gōngzǎo (吳公藻), baseado na tradução de Yang Jwing Ming (楊俊敏) apresentada no livro Tai Chi Secrets of the Wu Style (太極拳吳氏先哲秘要).

Friday, April 10, 2015

Thirty-fourth Secret Song (歌訣三十四) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Trigésima Quarta Canção Secreta (歌訣三十四) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣三十四

伸手不見前掌伸,
又無油松照彼身,
收縮眼皮努睛看,
底盤掌使顯神奇。

"When extending the hand one cannot see the front palm stretching,
And there is no light to illuminate the opponent’s body,
Contract the eyelids to exert the eyeballs to see,
The palm at the bottom portion enables the miracle."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"

Friday, April 3, 2015

The Taiji Circle (太極圈) by Yáng​ Bān​hóu​ (楊班侯)

太極圈

退圈容易進圈難,不離腰頂後與前。
所難中士不離位,退易進難仔細研。
此為動功非站定,倚身進退並比肩。
能如水磨摧急緩,雲龍風虎象周旋。
要用大盤從此覓,久而久之出天然。

楊班侯
"It is easy to retreat from the circle and hard to enter it; one should not part from the waist, the crown of the head, and the back united with the front.
The most difficult is to keep the earth center without losing its position; retreating is easy and advancing is hard, this should be studied carefully.
This is because one is in movement and not stationary; one relies upon the advance and retreat of the body and maintain it at level with the opponent’s.
One should be able to turn like a water mill, fast or slow; the shapes of the cloud dragon and the wind tigers revolve in circles.
If one wishes to apply the heavenly circle, its search must start immediately; over a long time it will become natural. "

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Friday, March 27, 2015

The Song of Seven Stars (七星歌) by Jiāng Róngqiáo (薑容樵)

七星歌

用必七體,
頭肩肘手,
胯膝合足,
相助為友。

薑容樵
"For application it is necessary to use the seven bodies:
The head, shoulder, elbow, hand,
Crotch, knees coordinated with the feet,
They are like friends helping one other."

From the book Xing Yi Mother Fists (形意母拳), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, March 13, 2015

The Shape of the Body, the Waist and the Crown of the Head (身形腰頂) by Yáng​ Bān​hóu​ (楊班侯)

身形腰頂

身形腰頂棄可無,缺一何必費工夫。
腰頂窮研生不已,身形順我自伸舒。
捨此真理終何極,十年數載亦糊塗。

楊班侯
"One cannot relinquish the shape of the body, the waist and the crown of the head, as soon as one is abandoned there is no need to spend time practicing.
The endless study of the waist and of the crown cannot be exhausted in a lifetime, the shape of the body follows me when I extend and relax.
If one abandons these truths, what is reached at the end? Even after ten years of practive, still there will be be confusion."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Wednesday, March 11, 2015

Excerpt from Energy (兵勢) in The Art of War (兵法)

凡戰者,以正合,以奇勝。故善出奇者,無窮如天地,不竭如江河,終而復始,日月是也;死而復生,四時是也。聲不過五,五聲之變,不可勝聽也。色不過五,五色之變,不可勝觀也。味不過五,五味之變,不可勝嘗也。戰勢不過奇正,奇正之變,不可勝窮也。奇正相生,如循環之無端,孰能窮之哉!

孫子
"In all fighting, the direct method may be used for joining battle, but indirect methods will be needed in order to secure victory. Indirect tactics, efficiently applied, are inexhaustible as Heaven and Earth, unending as the flow of rivers and streams; like the sun and moon, they end but to begin anew; like the four seasons, they pass away to return once more. There are not more than five musical notes, yet the combinations of these five give rise to more melodies than can ever be heard. There are not more than five primary colors (blue, yellow, red, white, and black), yet in combination they produce more hues than can ever been seen. There are not more than five cardinal tastes (sour, acrid, salt, sweet, bitter), yet combinations of them yield more flavors than can ever be tasted. In battle, there are not more than two methods of attack - the direct and the indirect; yet these two in combination give rise to an endless series of maneuvers. The direct and the indirect lead on to each other in turn. It is like moving in a circle - you never come to an end. Who can exhaust the possibilities of their combination?"

Unless noted otherwise, all quotations of classical texts and accompanying translations come from the Chinese Text Project

Friday, March 6, 2015

The Song of Bēng​quán (崩拳歌) by Jiāng Róngqiáo (薑容樵)

崩拳歌

崩拳似箭性屬木,
生炮克橫理不謬,
兩拳輪流循環進,
牢記左前右足跟。

薑容樵
"Bēng​quán is like an arrow, its nature is affiliated with wood.
It produces Pao and overcomes Heng, the theory is not absurd.
The two fists advance in alternate cycles.
Keep in mind that the left is in front and the right foot follow closely."

From the book Xing Yi Mother Fists (形意母拳), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, February 27, 2015

Robert Smith on Zhèng Mànqīng (鄭曼青)

"This is not to say that T'ai-chi does not require effort. It does. But it requires quite as much faith. I asked Cheng once why none of his students approached him in skill. His terse answer: 'No faith.' Faith in what? Simply in the twin principles of relax and sink, in not resisting and always remaining gently attached to the opponent."

Quoted from Chinese Boxing - Masters & Methods

Friday, February 20, 2015

Thirty-third Secret Song (歌訣三十三) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Trigésima Terceira Canção Secreta (歌訣三十三) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣三十三

人眾我寡力難擋,
巧破千鈞莫要忙。
一手不勞憑指力,
犁牛猶怕反弓張。

"When the opponents are numerous, my force is scant and in distress to resist,
To break a thousand pounds it is important not to rush.
One hand cannot work relying only on the strength of the fingers,
Though the ox is strong, yet it still fears the whip."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"
""

Baseado na tradução de Yang Jwing Ming (楊俊敏) e Liang Shou You (梁守渝) apresentada em "Baguazhang - Theory and Applications" (峨嵋八卦掌) e na tradução de Frank Allen e Tina Chunna Zhang em "The Whirling Circles of Ba Gua Zhang".

Friday, February 13, 2015

Unification of Jin (勁整) from the Five Key Words (五字訣)

四,曰勁整

一身之勁,練成一家,分清虛實。發勁要有根源。勁起手腳根,主於腰間,形於手指,發於脊背;又要提起全副精神。於彼勁將出未發之際,我勁已接入彼勁,恰好不後不先;如皮燃火,如泉湧出。前進後退,無絲毫散亂,曲中求直,蓄而後發,方能隨手奏效。此謂"借力打人,四兩撥千斤"也。

李亦畬
"Fourh saying: unification of Jin
The whole body Jin when trained becomes one family, substantial and insubstantial are clearly distinguished, and root is a requirement to emitting Jin. Jin raises from the root of the feet, it is led by the waist, expressed by the fingers sent out by the back; it is also required to completely raise the spirit of vitality. As the opponent’s Jin is just about to be emitted my Jin already receives ant enter, at the exact time, no later, no earlier. It is just like the skin being burned by fire, like a spring bubbling up from the ground. Forward, backward, without the slightest disorganization, look for the straight in the curved, store and then emit. Only then it will be smooth and effective. This is called “borrowing the opponent’s force to strike him, and four ounces to repel a thousand pounds”. "

By Lǐ Yìyú (李亦畬), based on the translation by by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Wu/Li Style (太極拳武李氏先哲秘要) and various translations on the internet

Friday, February 6, 2015

The Song of Zuànquán (鑽拳歌) by Jiāng Róngqiáo (薑容樵)

鑽拳歌

鑽拳似電性屬水,
生崩克炮手足腿,
起鑽落翻陰陽轉,
功至還虛是洗髓。

薑容樵
"Zuanquan is like lightning, its nature is affiliated with water.
It produces Beng and overcomes Pao, one must use hands, feet and legs.
Raise, drill, fall, overturn: the Yin and Yang turn.
The achievement arrives when one returns to nothingness and washes the marrow."

From the book Xing Yi Mother Fists (形意母拳), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall

Friday, January 23, 2015

Thirty-second Secret Song (歌訣三十二) from the The Thirty-Six Songs of Baguazhang (八卦掌三十六歌) Trigésima Segunda Canção Secreta (歌訣三十二) das Trinta e Seis Canções do Bāguàzhăng (八卦掌三十六歌)

歌訣三十二

短兵相接似難防,
哪怕鋒利似魚腸。
伸手來接囊中物,
指山打磨妙中藏。

"It seems difficult to guard against hand-to-hand fight,
One should not be afraid even if the knife looks like the Yu Chang.
Extend one’s hands to seize it like picking up an object from a bag,
Point the mountain and strike the millstone, the marvelous is hidden within."

Based on the translations by Yang Jwing Ming (楊俊敏) and Liang Shou You (梁守渝) in "Baguazhang - Theory and Applications" (峨嵋八卦掌) and by Frank Allen and Tina Chunna Zhang in "The Whirling Circles of Ba Gua Zhang"
""

Baseado na tradução de Yang Jwing Ming (楊俊敏) e Liang Shou You (梁守渝) apresentada em "Baguazhang - Theory and Applications" (峨嵋八卦掌) e na tradução de Frank Allen e Tina Chunna Zhang em "The Whirling Circles of Ba Gua Zhang".

Friday, January 16, 2015

Proper Diligent Method to Keep the Central Earth (對待用功法守中土) by Yáng​ Bān​hóu​ (楊班侯)

對待用功法守中土
(俗名站樁)

定之方中足有根,先明四正進退身。
掤捋擠按自四手,須費功夫得其身。
身形腰頂皆可以,粘黏連隨意氣均。
運動知覺來相應,神是君位骨肉臣。
分明火候七十二,天然乃武并乃文。

楊班侯
(commonly known as standing pole)
"When the center is defined, the feet are rooted; First one should understand the four principles of body’s advancing and retreating.
Wardoff, Rollback, Press, and Push manifest as four hands; in order to obtain them costs a great deal of GongFu.
The body’s shape, waist, and the crown of the head are all regulated correctly; the Yi and the Qi in attaching, adhering, connecting and following are uniform.
Movements and perception come one with another; the spirit is the sovereign, the bones and the tendons are the subjects.
Clearly discriminate the seventy-two stages of maturity; naturally, both martial and scholar capabilities will come."

Based on the translation by Yang Jwing Ming (楊俊敏) presented in the book Tai Chi Secrets of the Yang Style (太極拳楊氏先哲秘要)

Wednesday, January 14, 2015

Excerpt from Words by a Brushwood Gate (柴門の辞)

古人の跡を求めず、
古人の求めたるの所を求めよ。

松尾芭蕉
"Seek not the paths of the ancients;
Seek that which the ancients sought."

Quoted from Wikiquote

Friday, January 9, 2015

The Song of Mutual Creation (相生歌) by Jiāng Róngqiáo (薑容樵)

相生歌

劈能生鑽鑽生崩,
崩能生炮炮生橫,
橫能生劈各形本,
萬物于土五行生。

薑容樵
"Pi is able to generate Zuan; Zuan is able to generate Beng,
Beng is able to generate create Pao; Pao is able to generate Heng,
Heng is able to generate Pi; it is the root of every form.
Everything is contained in Heng; this is the creation of five elements."

From the book Xing Yi Mother Fists (形意母拳), by Jiāng Róngqiáo (薑容樵), based on the translation by Joseph Crandall