The Fighting Methods (十) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第十章　十、交手法

占右進左，占左進右，發步時足根先著地，脚以十趾抓地，步要穩當，身要莊重，捶沉實而有骨力，去是撤手，著人成拳，用拳要卷緊，用把把有氣，上下氣要均停，出入以心為主宰，眼手足隨之去，不貪不歉，不即不離，肘落肘窩，手落手窩，右足當先，膊尖向前，此是換步，拳從心發，以身力催手，手以心把，心以手把，進人進步，一步一捶，一支動，百支俱隨，發中有絕，一握渾身皆握，一伸渾身皆伸，伸要伸得進，握要握得根，如卷炮，卷得緊，崩得有力，不拘提打，按打、烘打、旋打、斬打、冲打、錛打、肘打、膊打、胯掌打、頭打、進步打、退步打、順步打、橫步打，以及前后左右上下百般打法，皆要一氣相隨，出手先占正門，此之謂巧，骨節要對，不對則無力，手把要靈，不靈則生變，發手要快，不快則遲誤，舉手要活，不活則不快，打手要跟，不跟則不濟，存心要毒，不毒則不準，脚手要活，不活則擔險，存心要精，不精則受愚，發作要鷹捉勇猛，外皮膽大，機要熟運，還勿畏懼運疑，心小膽大，面善心惡，靜似書生，動如雷發，人之來勢，以當審察，脚踢頭歪，拳打膊體，窄身進步，仗身起發，斜行換步，攔打倒身，抬腿伸發，脚指東顧，須防西殺，上虛下必實著，跪敲指不勝屈，靈機自揣摩，手急打手慢，俗言即是其真的確，起望落，落望起，起落要相隨，身手齊到是為真，翦子股望眉斬，加上反背如虎搜山，三尺羅衣挂在無影樹上，起手如閃電，打下如迅雷，雨行風，鷹捉兔，鷂鑽林，鷄摸鵝，摸塌地，起手時，三心相對，不動如書生，動之如龍虎，遠不發手打，雙手雙心打，右來右迎，此為捷取，遠了便上手，近了便加肘，遠了便脚踢，近了便加膝，遠近宜知，拳打踢膀，頭歪把勢，審人能叫一思進，有意莫帶形，帶形必不贏，捷取人法，審顧地形，拳打上風，手要急，足要輕，把勢走動如貓行，心要正，目聚精，手足齊到定要贏，若是手到步不到，打人不得妙，手到步也到，打人如拔草，上打咽喉下打陰，左右兩肋在中心，前打一丈不為遠，近者只在一寸間，身動時如崩牆倒，脚落時如樹栽根，手起如炮直冲，身要如活蛇，擊首則尾應，擊尾則首應，擊中節而首尾皆相應，打前要顧后，知進須知退，心動快似馬，腎動速如風，操演時面前如有人，交手時有人如無人，起前手，后手緊催，起前脚，后脚緊跟，面前有手不見手，胸前有肘不見肘，如見空不打，見空不上，拳不打空起，亦不打空落，手起足要落，足落手要起，心要占先，意要勝人，身要攻人，步要過人，前腿似跏，后腿似鎮，首要仰起，胸要現起，腰要長起，丹田要運氣，自頂至足，要一氣相貫，膽戰心寒，必不能取勝，未能察言觀色者，必不能防人，必不能先動，先動為師，后動為弟，能叫一思進，莫教一思退，三節要停，三尖要照，四梢要齊，明了三心多一力，明了三節多一方，明了四梢多一精，明了五行多一氣，明了三節，不貪不歉，起落進退多變，三回九轉是一勢，總要一心為主宰，總乎五行，運乎二氣，時時操演，勿誤朝夕，盤打時而勉強，工用久而自然，誠哉是言，豈虛語哉。

岳飛

"Stand on your right foot to advance with your left, then stand on your left foot to advance with your right.
When stepping, first the heel comes down, then the toes grip the ground. The step should be steady. The body should stand sturdy.
A punch is heavy and vigorous, leaving with the hand loose, then contacting with a completed fist. When making the fist, it should roll up tight to grasp with energy.
Above and below, the energy should be even. Going out and coming back is dictated by your mind. Your eyes, hands, and feet go along with the movement, no part overemphasizing nor underemphasizing, nothing acting independently.
The elbow lowers and covers, then the hand lowers and covers.
Your right foot begins, the elbow going forward. This is the exchanging of steps.
Punch from the center, putting the power of your whole body into the hand. Your hand acts through your mind and your mind acts through your hand. Advance with body and step so that in each step and punch, when one part moves, all parts move along with it. The key to issuing power is that when one part grasps in, the whole body grasps in, and when one part reaches out, the whole body reaches out. Grasp in all the way to your root, and reach out all the way with an advance. It is like a cannon tightly wrapped, which shoots that much more powerfully.
Regardless of what kind of attack, be it lifting up, pressing down, scraping, spinning, slashing, thrusting, hatcheting, elbowing, using the forearm, hip-slapping, headbutting, or whether it is advancing, retreating, the front hand and foot the same, the front hand and foot opposite, or whether it be forward or back, left or right, up or down, the various means of attack should all flow continuously one after the other.
When your hands go forth and are the first to occupy the “main entrance”, this is called skill.
Your joints should be coordinated. If they are not coordinated, there will be no power. When grabbing, the hand should be nimble. If it is not nimble, there will be randomness. When attacking, the hand should be quick. If it is not quick, it will be too late. When lifting, the hand should be lively. If it is not lively, it will not be quick. When striking, the hand should be followed upon. If it is not followed, there will be no reinforcements. Your intent should be poisonous. If there is no poison, there will be no precision. Feet and hands should be lively. If they are not lively, it will be risky. Your mind should be shrewd. If it is not shrewd, you will get tricked.
When attacking, you should have the fierceness of a seizing eagle. All that is seen outside is your skin, but within there is boldness. When the moment comes, act with skill. Never fear nor hesitate. Be both careful and courageous. Show a kind face to mask your vicious intent. In stillness, be like a scholar. In movement, be like a thunderclap.
The opponent’s incoming attack should be carefully observed. Is he tilting his head when he kicks? Is he lifting his arm when he punches? Is he twisting his torso when he steps forward? Is he leaning his torso when he strikes? Is he stepping out at an angle when he switches his feet? Is he pushing himself away when blocking and striking? Is he over-straightening his leg in order to get to you?
When guarding to the east, you must prepare against danger to the west. When there is emptiness above, there will be solidity below. The fast technique defeats the slow technique. There are countless cunning ways to attack, but the best will come from your own contemplations.
The real stuff is to be found in the common sayings.
Lifting seeks to drop. Dropping seeks to lift. Lifting and dropping should follow each other.
When torso and hands arrive at the same time, it is correct.
Using your thighs like scissors [i.e. your thighs squeezing together as your rear foot follows your front foot], target [with your hand] the opponent’s brow.
When you turn around, it is like a tiger searching a hillside, then like a delicate robe hanging from a tree that gives no shade [i.e. Decisively look behind you, but then wait in ghostly stillness for the moment to act.].

Lift your hand like a flash of lighting. Drop your hand like a crash of thunder. It is also like wind pushing aside rain, an eagle catching a rabbit, a hawk slipping through the forest, a rooster pecking away a goose, and like you are trying to [go through the opponent to] touch the ground.
When your hand lifts, the three centers are to be aligned with each other.
When you are still, be like one reading a book, and when you are in motion, be like a dragon or tiger.
When out of range to strike with your hands, both hands are to be guarding your ribs.
When attacked to your right side, meet it with your right side [and likewise for the left]. This will deal with an opponent quicker.
At a distance, strike with hand or foot. When close in, strike with elbow or knee. The two ranges should be understood when punching and kicking.
The direction of your head will compel the direction of your posture, but examine the opponent to be able to decide when to advance.
Do not outwardly reveal your intention, for if you do you are sure to fail.
To deal with an opponent quickly, consider the surrounding environment so as to strike from a superior position.
Your hands should be quick. Your feet should be nimble. The movements of the postures are like the steps of a cat. Your mind should be decisive. Your eyes should be focused. When your hands and feet act in unison, you are sure to win.
If your hand arrives but your step does not, your attack on an opponent will not have its full effect, but if hand and step arrive at the same time, the attack on the opponent will be like spreading grass aside.
When attacking above, go for the throat. When below, go for the groin. When to the side, go for the ribs. When to the middle, go for the solar plexus. When attacking forward, the range can be more than ten feet. When close in, it all happens within an inch.
When your body moves, it is like a wrecking ball going through a wall. When your foot comes down, it is like a tree planting roots.
Your hand lifts like a cannon shooting straight ahead. Your body should be like a writhing snake. “Attack its head, its tail counters. Attack its tail, its head counters. Attack its middle, head and tail counter together.” [Art of War, chapter 11]
When attacking forward, you must consider behind. To know how to advance, you must know how to retreat.
Your mind moves fast as a horse. Your spirit moves fast as the wind.
When you practice, there seems to be an opponent in front of you, yet when you fight an opponent, it is as though no one is there.
When your front hand lifts, your rear hand hastens after it, and when your front foot lifts, your rear foot closely follows.
You do not perceive your hands in front of you as hands, nor your elbows in front of your chest as elbows [because the key is the whole sum that they are merely parts of].
Neither attack nor advance just because you see a gap. [Control the opponent first, preventing him from covering his center when you attack, then go in.] Your fist is not to strike when you are lifting and dropping without purpose.
Once your hand lifts, your foot should come down. Once your foot comes down, your hand should lift.
Your mind should be ahead of the opponent’s, your intent should defeat him, your body should attack him, and your step should walk through him. What your front leg seems to add, your rear leg seems to further increase.
Your head should go up, your chest should go forward, your waist should lengthen, and your elixir field should wield energy. From headtop to foot, there should be a single energy running between them.
If you are afraid, you will lose. If you are unable to interpret his words or manner,you will be unable to guard against him, and you will certainly be unable to beat him to the punch.
The one who moves first becomes the teacher. The one who moves after becomes the student. The more you can give thought to advancing, the less you are being trained to retreat.
The three sections should be settled into place. The three points should align with each other. The four tips should be equal.
Understanding the three centers means more power. Understanding triple sectioning means more focus. Understanding the four antennas means more essence. Understanding the five elements means more energy. Understanding that none of the three sections are to be excessive or deficient means greater adaptability in lifting and dropping, advancing and retreating.
A posture is made by the “three turnings in nine revolutions” [the process of essence turning into energy, energy turning into spirit, spirit returning to void, exercised over and over again], and the mind should always be in charge. The cooperation of the five elements moves the two energies [passive and active – metal and water being passive, wood and fire being active, earth being a balance of both]. Practice constantly, never missing a day. When in a fight, there is struggle. But if you have been working at it for a long time, there will instead be naturalness.
These are words of conviction, not empty platitudes."

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.

The Stepping Methods (九) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第九章　九、要論

今夫五官百骸，主于動，而實運以步，步乃一身之根基，運動之樞紐也，以故應戰對敵，皆本諸身，而實所以為身之砥柱者，莫非步，隨機應變在于手，而所以為手之轉移者，以在步，進退反側，非步何以作鼓蕩之機抑揚伸縮，非步何以示變化之妙，所謂機關者在眼，變化者在心，而所以轉彎抹角，千變萬化，而不至于窘迫者，何莫非步為之司令歟，而要非勉強以致之也，動作出于無心，鼓舞出于不覺，身欲動而步以為之周旋，手將動而步以早為之催逼，不期然而然，莫之軀而軀，所謂上欲動而下自隨之者，其斯之謂歟，且步分前后，有定位者步也，然而無定位者以為步，如前步進焉，后步隨焉，前后自有定位，若以前步作后，后步作前，更以前步作后之前步，后步作前之后步，則前后以自然無定位矣，總之，拳以論勢，而握要者為步，活與不活，以在于步，靈與不靈，以在于步，步之為用大矣哉，捶名心意，心意者，意自心生，拳隨意發，總要知己知人，隨機應變，心氣一發，四肢皆動，足起有地，膝起有數，動轉有位，合膊望胯，三尖對照，心意氣內三相合，拳與足合，肘與膝合，肩與胯合，外三相合，手心足心本心三心一氣相合，遠不發手，捶打五尺以內，三尺以外，不論前后左右，一步一捶，發手以得人為準，以不見形為妙，發手快似風箭，響如雷崩，出沒遇象園，如生鳥入群籠之狀，單敵似巨炮推薄壁之勢，骨節帶勢，踴躍直吞，未曾交手，一氣當先，既人其手，靈動為妙，見孔不打，見橫打，見孔不立，見橫立，上中下總氣把定，身足手規矩繩束，既不望空起，亦不望空落，精明靈巧，全在于活，能去能就，能柔能剛，能進能退，不動如山岳，難知如陽陰，無窮如天地，充實如太倉，浩渺如四海，炫曜如三光，察來勢之機會，揣敵人之短長，靜以待動有法，動以處靜借法容易上法難，還是上法最為先，交勇者不可思誤，思誤者寸步難行，起如箭攢落如風隈催烹絕手摟手，皆合暗迷中，由路如閃電，兩邊撾防左右，反背如虎搜山，斬捶勇猛不可當，斬梢迎面取中堂，搶上搶下勢如虎，好似鷹下鷄場，翻江倒海不須忙，丹鳳朝陽才為強，雲背日月天地變，武藝相爭見短長，步路寸開把尺，劈面就去，上右腿，進左步此法前行，進人要進身，身手齊至是為真，發中有絕何從用，解明其意妙如神，鹞之鑽林麻著翅，鷹捉四平足存身，取勝四梢要聚齊，不勝必因合射心，計謀施運化，霹靂走精神，心毒稱上策，手眼方勝人，何謂閃，何謂進，進即閃，閃即進，不必遠求，何為打，何謂顧，顧即打，打即顧，發手便是，心如火藥，拳如子，靈機一動鳥難飛，身似弓弦手似箭，弦向鳥落見神奇，起手如閃電，閃電不及合眸，打人如迅雷，迅雷不及掩耳，五道本是五道關，無人把守自遮欄，左腮手過，右腮手去，右腮手過去，左腮手來，兩手束拳迎面出，五關之門關得嚴，拳從心內發，向鼻尖落，從足下起，足起快向心火作，五行金木水火土，火炎上而水就下，我有心肝脾肺腎，五行相推無錯誤。

岳飛

"From your five senses to your many bones, your movement is presided over by your stepping. Your step provides the base for your body and the crux for its movement. When fighting with an opponent, it is always the case that you are to use your whole body. But without your step, your body really has nothing to stand on. Adapting according to the situation lies with your hands, but the capacity for your hands to maneuver lies with your stepping.
When advancing or retreating, turning around or to the sides, you will create no opportunity for power generation unless you step. When raising or lowering, expanding or contracting, you will show no ingenuity of adaptation unless you step. We say that operations are in your sight and adaptations are in your mind, and therefore you are to twist and turn in endless variations to stay out of danger, but this cannot happen without the step being in charge. However, it is crucial that you do not try to force this.
The movement begins mindlessly, its motivation arising unconsciously. When your body is about to move, your step [with the front foot] turns outward [to prepare]. When your hand is about to move, your step [with the rear foot] hastens to get ahead of it. This quality will happen in its own time, arriving without your driving it. When we talk of the upper body being about to move and the lower body naturally going along with the movement, this is what is meant.
Stepping divides into front and rear, fixed and unfixed. When the front foot advances and the rear foot follows, they are fixed [i.e. front foot remaining forward, rear foot remaining in the rear]. When the front foot becomes the rear foot or the rear foot becomes the front foot, whether it be because of the front foot becoming the rear foot by way of the rear foot stepping forward, or because of the rear foot becoming the front foot by way of the front foot stepping back, they are unfixed [i.e. front foot and rear foot switching roles].
It is always the case in boxing theory that the crucial thing to grasp is the stepping. Whether you are lively or not is a matter of stepping. Whether you are nimble or not is a matter of stepping. The function of stepping is a huge factor. [The specific theme of stepping now fades from the spotlight. The text from this point on was likely originally intended as part of the 10th section.]
This kind of boxing is called Mind & Intent [Xinyi – an older name for Xingyi]. It is called this because intent is generated by mind and the fist then expresses as dictated by the intent. You should always know both yourself and your opponent, and respond according to the situation. Mind and energy express as one. Your limbs act together. In lifting your foot, there is direction. In lifting your knee, there is degree. In turning around, there is position. Unify your forearms and aim with your hips. The three points are to align with each other. Mind [is united with intent], intent [united with energy], energy [united with power] – these are the three internal unions. Fist is united with foot, elbow united with knee, shoulder united with hip – these are the three external unions. The three centers – palm, sole, solar plexus – are united as a single energy.
Do not shoot your hands out from a distance. When the striking range is between three and five feet, whether going forward or back, left or right, step with each strike in order to strike the opponent with precision and to keep your technique wonderfully invisible to him.
Your hand shoots out fast as wind or an arrow, the sound like thunder or an avalanche. Come and go like a rabbit darting here and there, attacking like a hungry bird entering a crowded coop. When fighting an opponent, be like a huge cannon reducing a wall to rubble. With your joints readied to spring, leap straight in to consume him. Before there is contact, energy should go forth, but once your hands have connected, the ingenuity lies in quick action.
Do not attack just because you notice a gap, look for a way to deflect him aside and then attack. Do not seize the position just because you notice a gap, look for a way to deflect him aside and then seize the position. Above, middle, below, always the energy between them is kept consistent. Body, feet, and hands are bound by discipline. Do not seek to lift and drop meaninglessly.
Proficient skill is entirely a matter of fluency. Be able to both strike and stick, to be both hard and soft, to both advance and retreat.
When not moving, be like a mountain. Be as mysterious as duality, as limitless as the universe, as filled as a warehouse, as vast as the ocean, as dazzling as the sun, moon, and stars. While watching for the moment in which the opponent may attack, estimate his strong points and shortcomings. The superior method is to use stillness to await his movement. The baiting method is to use movement to occupy his stillness. The baiting method is easier and the waiting method more difficult, nevertheless start with the waiting method.
When fighting a courageous opponent, you must not worry about doing anything wrong, for if you do, you will seize up and not be able to do anything right. Lift like an arrow releasing, then drop like the wind. When pressed to frustration, stop his hand and draw it aside. Cloak everything you are doing, then emerge like lightning. Deflect to your sides, guarding both, and when you turn around, it is like a tiger searching a hillside. Swipe aside and strike fiercely, and he will not be able to withstand you. Swipe aside his limbs and go directly forward, and you will seize his center. Striking above or below, move like a tiger. Seem like an eagle descending on chickens in a coop. Having “diverted the river and turned back the sea” [signifying a stupendous achievement], you do not need to be in a rush. Because “the phoenix has landed on the sunny slope” [signifying the arrival of talent], your ability has become potent. When sun and moon go behind clouds, the world is changed. When martial artists clash, inferior and superior become apparent.
Step in this way: between your feet is an inch in width and a foot in length.
When chopping to his face, step forward with your right leg and follow with your left foot. Here is the method of moving forward: when advancing on an opponent, you must advance with your body. When body and hand act in unison, it is right.
There is a trick to issuing, and when you get the idea, it will seem miraculous. A hawk slips through the trees without a touch to its wings. A eagle catches prey without unbalancing its body.
To win, your limbs must act in unison. If you lose, it must be because you brought his aim to your center. Carry out your strategy adaptively, send out your spirit thunderously, consider viciousness to be the best plan, and your hands and eyes will then defeat him.
What are evading and advancing? Advancing is an evasion. Evading is an advance. It is not necessary to think about this too hard. What are attacking and defending? Defending is an attack. Attacking is a defense. Just shoot out your hand. Mind like gunpowder, fist like a bullet – just a nudge of the trigger [i.e. with the merest thought], and the bird cannot escape. Body like a bow, hand like an arrow – aim, and the bird falls like magic. Lift your hand like lightning flashing. When lightning flashes, there is no chance to close your eyes. Strike the opponent like thunder clapping. When thunder claps, there is no chance to cover your ears.
The five methods [the five elements techniques] are basically five ways of closing off an opponent. There is no one there to guard against because the blocking is an intrinsic part of it. As your left hand covers your left side, your right hand attacks from your right side, and then as your right hand covers your right side, it is your left hand’s turn. Each hand is wrapped into a fist and punches directly forward while the doorways of the five closings close tight. Your fist shoots from your center and lands upon his nose, while your foot lifts and steps quickly through his center like fire surging. Of the five elements of metal, wood, water, fire, and earth, fire blazes upward and water floods downward. We each possess a heart, a liver, a spleen, lungs, and kidneys. Our five elements urge each other on without error."

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.

The Body Methods (八) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第八章　八、要論

身法維何，縱橫高低，進退反側而已，縱則放其勢，一往而不返，橫則裹其力，開拓而莫阻，高則揚其身，而身若有增長之勢，低則抑其身，而身若有攢捉之形，當進則進，殫其身而勇往直冲，當退則退，領其氣而回轉伏勢，至于反身顧后，后即前也，側顧左右，使左右無敢當我，而要非拘拘焉為之也，必先察人之強弱，運我之機關，有忽縱而忽橫，縱橫因勢而變遷，不可一概而推，有忽高而忽低，高低隨時以轉移，不可執格而論，時而宜進，故不可退而餒其氣，時而宜退，即當以退，而鼓其進，是進固進也，即退而亦實以賴其進，若返身顧后，顧其后而以不覺其為后，側顧左右，而左右以不覺其為左右矣，總之機關在眼，變通在心，而握其要者，則本諸身，身而前，則四體不令而行矣，身而却，則百骸莫不冥然而處矣，身法顧可置而不論乎。

岳飛

"What are the methods for the body? To release and rein in, to go high and low, to advance and retreat, to turn and incline.
To release is to express power, sending it all in one direction so it does not get turned back. To rein in is to bind up power, building it up so no one will be able to resist it.
To go high is to raise the body up so it seems to be lengthened. To go low is to bow the body down so it seems to be squeezed in.
When it is time to advance, I advance, springing with my body, valiantly charging straight in. When it is time to retreat, I retreat, leading my energy so that it reverses me into a crouched posture [i.e. prepared to spring forward again].
When turning around to face behind, what is behind becomes what is in front. When facing to the left and right, I ensure no one dare attack me from the side.
It is important that these points not be turned into a restrictive formula.
I must first observe an opponent’s strengths and weaknesses, which will give me my strategy. I suddenly release and suddenly rein in, adjusting according to the situation, for I must not be stubborn about when to use one or the other. I go suddenly high or suddenly low, adapting as circumstances demand, for I must not hold to a preconceived pattern.
When it is appropriate to advance, I must not retreat and thereby make myself timid. When it is appropriate to retreat, I should retreat, and yet with a readiness to advance. Therefore, advancing is a matter of advancing whole-heartedly, and retreating is also actually a matter of advancing.
When I turn around to face behind me, I have no notion of it as being behind. When I face to either side, I have no notion of them as being a left or a right. To sum up, operations are in your sight and adaptations are in your mind. [To clarify the summing up, your view of the situation is always forward and your sense of your changing surroundings is always inside you.]
Once the essentials have been grasped, they become the basis for the whole body. When going forward, every limb moves uncommanded, and when withdrawing, every bone arrives without a thought. However, these things cannot be considered without being described."

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.

Seven Advancing as One (七) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第七章　七、要論

頭為六陽之首，而為周身之主，五官百骸，莫不惟此是賴，故頭不可不進也，手為先行，根基在膊，膊不進而手則却而不前矣，此所以膊貴于進也，氣聚中腕，機關在腰，腰不進，而氣則餒而不實矣，此所以腰貴于進也，意貫周身，運動在步，步不進而意則堂然無能為矣，此所以步必取其進也，以及上左必須進右，上右必須進左，其為七進，孰非所以著力之地歟，而要之未及其進，合周身而毫無關動之意，一言其進，統全體而俱無抽扯游移之形。

岳飛

"[1 – head] Your head is the source of the six active meridians and is the commander of your whole body, from senses to bones. There is no part that does not rely on it, therefore the head must advance.
[2&3 – hand & forearm] The hand is the first to go forth, but it is rooted in the forearm. If the forearm does not advance, the hand cannot go forward. This is why it is important for the forearm to advance.
[4&5 – energy & waist] Energy gathers in the wrist, but its engine lies in the waist. If the waist does not advance, the energy will not have enough energy to manifest. This is why it is important for the waist to advance.
[6&7 – intent & step] Intent courses through the whole body, but movement lies in the stepping. If the step does not advance, the intent is unable to proceed. This is why it is essential for the step to advance. Further, when going forward with your left, you must advance your right, and when going forward with your right, you must advance your left.
These are the seven parts that advance. Which of them is not therefore involved in the effort? The key is that before you advance, you unify your whole body so there is not the slightest notion of any isolated action. When you then decide to advance, no part is truantly doing its own thing."

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.

Six and More Unions (六) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第五章　六、要論

心與意合，意與氣合，氣與力合，內三合也，手與足合，肘與膝合，肩與胯合，外三合也，此為六合，左手與右足相合，左肘與右膝相合，左肩與右胯相合，右之與左以然，以及頭與手合，手與身合，身與步合，孰非外合，心與眼合，肝與筋合，脾與肉合，肺與身合，腎與骨合，孰非內合，豈但六合而已哉，然此特分而言之也，總之一運而無不動，一合而無不合，五形百骸，悉用其中矣。

岳飛

"Mind is united with intent, intent united with energy, energy united with power – these are the three internal unions. Hand is united with foot, elbow united with knee, shoulder united with hip – these are the three external unions. These together are the six unions.
Left hand is united with right foot, left elbow united with right knee, left shoulder united with right hip – likewise with left and right reversed. In addition, head is united with hand, hand united with torso, torso united with step. Are these not external unions? Heart is united with eye, liver united with sinew, spleen united with muscle, lungs united with torso, kidneys united with bones. Are these not internal unions? We cannot say there are only six unions, for these particular distinctions are also talked of.
It is always the case that when one part moves, all parts move, and when one part unites, all parts unite. Therein lies the complete functioning of the whole body in all of its parts.
" 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.

The Five Organs and Their Associations (五) from The Essentials of Yue Fei's Boxing Art (附岳武穆形意拳術要論)

第五章　五、要論

今夫捶以言勢，勢以言氣，人得五臟以成形，即由五臟而生氣，五臟實為生性之源，生氣之本，而名為心、肝、脾、肺、腎是也，心為火，而有炎上之象，肝為木，而有曲直之形，脾為土，而有敦厚之勢，肺為金，而有縱革之能，腎為水，而有潤下之功，此乃五臟之義，而必準之于氣者，以其各有所配合焉，此所以論武事者，要不能離乎斯也，胸膈為肺經之位，而為諸臟之華蓋，故肺經動而諸臟不能靜，兩乳之中為心，而肺包護之，肺之下，胃之上，心經之位也，心為君火，動而相火無不奉合也，而兩肋之間，左為肝，右為脾，背脊十四骨節，皆為腎，此固五臟之位，然五臟之系，皆系于背脊，通于腎髓，故為腎，至于腰，則兩腎之本位，而為先天之第一，尤為諸臟之根源，故腐水足而金木水火土咸有生機，此乃五臟之位也，且五臟之存于內者，

"In boxing arts, we discuss postures, and to do that, we discuss energy. The posture is made by the five organs in the body, for the energy is generated from the five organs. The five organs are truly the source of our life force and the basis of generating energy. They are the heart, liver, spleen, lungs, and kidneys.
The heart relates to the element of fire, which blazes upward. The liver relates to the element of wood, which bends and straightens. The spleen relates to the element of earth, which supplies abundance. The lungs relate to the element of metal, which obeys and overthrows. The kidneys relate to the element of water, which soaks downward. These are the relationships for the five organs. Their energies must be maintained at the right level, for they each play their role within a cooperative whole. A discussion of martial matters cannot avoid this.
The diaphragm is where the lung energy is positioned. It is the canopy for the other organs. When the lungs move, the other organs are unavoidably affected. At the center of the chest is the heart. The lungs are wrapped over it and protect it. Under the lungs and above the stomach is where the heart energy is positioned. The heart is ruler over [the other body parts associated with] the element of fire. When it moves, all the other fire correspondences [such as the vessels, the blood, and the tongue] accord with it. Behind the ribs on the left [right] side is the liver, and on the right [left] side is the spleen. To the sides of the lumbar vertebrae are the kidneys.
This is how the five organs are positioned, but as for their relationship, they are all connected through the spine to the essential fluid of the kidneys. Positioned in the waist, the kidneys are the first stage in the processing of innate energy and are the basis for the other organs. When the kidney fluid is sufficient, all of the five elements have vitality. This is why the five organs are positioned as they are.

各有其定位，而具于身者，亦自有所專屬，領頂腦骨背腎是也，兩耳亦為腎，兩唇，兩腮皆脾也，兩發則為肺，天庭為六陽之首，而萃五臟之精華，實為頭面之主腦，不啻一身之座督矣，印堂者，陽明胃氣之衝，天庭性起，機由此達，生發之氣，由腎而達于六陽，實為天庭之樞機也，兩目皆為肝，而究之上包，為脾，下包為胃，大角為心經，小角為小腸，白則為肺，黑則為肝，瞳則為腎，實為五臟之精華所聚，而不得專謂之肝也，鼻孔為肺，兩頤為腎，耳門之前為膽經，耳后之高骨，亦腎也，鼻為中央之土，萬物資生之源，實中氣之主也，入中為血氣之會，上衝印堂，達于天庭，亦為至要之所，兩唇之下為承漿，承漿之下為地閣，上與天庭相應，亦腎經位也，領頂頸項者，五臟之道途氣血之總會，前為食氣出入之道，后為腎氣升降之途，肝氣由之而左旋，脾氣由之而右旋，其系更重，而為周身之要領，兩乳為肝，兩肩為肺，兩肘為腎，四肢為脾，兩肩背膊皆為脾，而十指則為心、肝、脾、肺、腎是也，膝與脛皆腎也，兩脚根為腎之要，涌泉為腎穴，大約身之所系，心者為心，窩者為肺，骨之露處皆為腎，筋之聯處皆為肝，肉之厚處皆為脾，象其意，心如猛虎，肝如箭，脾氣力大甚無窮，肝經之位最靈變，腎氣之動快如風，其為用也，用其經，舉凡身之所屬于某經者，終不能無意焉，是在當局者自為體認，而非筆墨所能為者也，至于生克制化，雖別有論，而究其要領，自有統會，五行百體，總為一元，四體三心合為一氣，奚必昭昭于某一經絡節節而為之哉。

岳飛

"The five organs have their fixed positions within, but also have special areas of association throughout the body, for instance the neck, headtop, brain, bones, and back are related to the kidneys. The ears are also related to the kidneys. The lips and cheeks are related to the spleen. The hair is related to the lungs. Tianting [the acupoint at the center of the forehead] is the source of the six active meridians, the gathering place of the essence of the five organs. Truly it is the leader of the face, and is no less than the supervisor over the whole body.
Yintang [the acupoint between the eyebrows] is the major spot on the stomach meridian. When vitality awakens at Tianting, it is because of activity at Yintang, and when energy is generated from the kidneys and reaches to the six active meridians, it is indeed because of the activity at Tianting.
The eyes as a whole are related to the liver, but as for the specific parts of the eye: the inner corner is related to the heart energy, the outer corner is related to the small intestine, the sclera is related to the lungs, the iris is related to the liver, and the pupil is related to the kidneys. Truly this is the place where the essence of the five organs is gathered, and is not just related to the liver.
The nostrils are related to the lungs. The cheeks are related to the kidneys. The forward flap of the ear is related to the energy of the gallbladder. The area of skull rising up from behind the ear is also related to the kidneys. The nose is related to the center, the source of sustenance for all parts [seeing as air is the most basic fuel we take in], and is truly lord over the central 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.

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.

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.

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.

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.