The Study of the Snake Form (蛇形學) from The Study of Xing Yi Quan (形意拳學)

蛇形學

蛇形者，乃天地所賦之性，身體最玲瓏，最活潑者也。身形有撥草之能。二蛇相斗，能泄露天之靈機，能曲能伸，能繞能蟠。在腹內卻為腎中之陽，在易即為坎中之一也，在拳中謂之蛇形。能活動腰中之力，乃大易陰陽相摩之意也，又如易經方圖之中，震巽相接，十字當中求生活之謂也。其拳順則內中真陽透於外，如同九重天，玲瓏相透，無有遮蔽，人之精神如日月之光明矣。其拳謬則陰氣所拘，拙勁所綑，身體不能活潑，心竅亦不能通靈矣。學者於蛇形中勉力而行，久之自能有得。如蛇之精神，靈巧奧妙，言之不盡。

孫祿堂

"The snake is endowed with the most nimble and lively body in nature. It is able to move through the grass. The view of two snakes fighting exposes the ingenuity of nature: it can bend and stretch, coil and curl. Within the abdomen, it is the Yang aspect of the kidneys. In the Book of Changes, it is one with the trigram Kan. In boxing, it is called the snake form. It is the ability of a movable waist and therefore it means the rubbing of the Yin and the Yang from the Book of Changes, looking like the interlocking of the Zhèn and Xùn hexagrams in the square diagram, the crossover at the center that represent the generation of life. If the boxing is performed conveniently, then the real internal Yang aspect will reveal itself outwardly, like the nine levels of the sky delicately passing through each other without obstruction, one’s vitality like the radiance of the sun and the moon. If the boxing is performed erroneously, the Yin Qi will be restrained, the clumsy Jin will be tied up, one’s body will not be lively and the mind will not be able to perceive clearly. Students of the snake form that persevere may grasp it after a long time, and as in the vitality of the snake, they will be nimble beyond words."

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

The Study of the Drilling Fist in Xingyi (形意鑽拳學) from The Study of Xing Yi Quan (形意拳學)

形意鑽拳學

鑽拳者，屬水，是一氣之曲曲流行，無微不至也。鑽上如水在地中忽然突出，亦如泉水之上翻似閃。在腹內則屬腎，在拳中即為鑽。所謂鑽拳似閃屬水是也。其氣和則腎足，其氣乖則腎虛，腎虛則清氣不能上升，濁氣不能下降矣。其拳不順，真勁即不能長，而拙勁亦不能化矣。學者當知之。

孫祿堂

"The drilling fist is classified with water and its Unified Qi is bent and it spreads in every possible way. When drilling upwards, it is like water spurting suddenly out of the ground, as if the top of a spring flashes when turning over. In the body it belogs to the kidney, in boxing it is drilling. This is why it is said that the drilling fist springs up and is classified with water. When the Qi is harmonious, the kidney is full, when the Qi is irregular, the kidney is empty. An empty kidney means that a clean Qi cannon ascend, and the impure Qi cannot descend; the boxing is disturbed, real strength cannot be developed and the clumsy strength cannot be transformed. Practictioners are advised to be aware of this."

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.

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.

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.

The Study of the Cannon Fist in Xingyi (形意炮拳學) from The Study of Xing Yi Quan (形意拳學)

形意炮拳學

炮拳者，屬火，是一氣之開合，如炮忽然炸裂，其彈突出，其性最烈，其形最猛。在腹內則屬心，在拳中即為炮。所謂炮拳似炮屬火者是也。其氣和則心中虛靈，其氣乖則心中朦味，其人必愚矣。其拳和則身體舒暢，其拳謬則四體失和矣。學者務深究此拳也。

孫祿堂

"The cannon fist is classified with the element Fire and is the opening and closing of the unified Qi. It is like the sudden explosion of a cannon shooting its shell, its nature is the most vigorous, its shape the most fierce. In the body it belongs to the heart. In boxing it is like an explosion. This is why it is said that the pounding fist is like a cannon and belongs to fire. When its Qi is harmonius, one’s bosom is empty and alert. When its Qi is irregular, one’s bosom is muddled, one will necessarily be deceitful. When the boxing is harmonius, the body is comfortable. When the boxing is erroneous, it makes the four limbs lose their coordination. This fist should be carefully studied by practitioners."

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.

The Study of the Chicken Form (雞形學) from The Study of Xing Yi Quan (形意拳學)

雞形學

雞形者，雞於世最有益者也。能以司晨報曉，又有單腿獨立之能，抖翎之威，爭斗之勇，故雞形拳中之功夫可謂甚大。在腹內而為陰氣初動，又為巽掛，在天為風，在人為氣，在拳中謂之雞形。又能起足根之勁上升，又能收頭頂之氣下降，又能散其真氣於四體之中。其拳順，則上無腦筋不足之患，下無腿足疼痛之憂。其拳謬則腦筋不足，耳目不靈，手足亦麻木不仁矣。學者於此雞形中最當注意。

孫祿堂

"The cock is the most useful of the animals there is. It is able to take charge for announcing the break of day, it is also able to stand on a single leg, the sternness of shaking the feathers and it is a brave fighter. Because all of this, it can be said that the chicken form within the martial arts is highly important within the martial arts. It is the beginning of the movement of the Yin Energy (Qi) in the body, it corresponds to the Wind Trigram (Xùn Guà), to wind in heaven, to respiration in man and in boxing it is called the chicken form. It can at the same time initiate the raise of the strength from the root in the feet, stop the decline of the energy (qi) from the top of the head and spread that real energy (zhen qi) through the core of the four limbs. If one complies with this boxing method, above the brain does not suffer from deficiency and below one does not worry about excessive pain in the legs. If one perform this boxing method erroneously then the brain will be deficient, the attention will be ineffective and the feet and hands will be apathetic. It is of greatest importance to take notice of the study of the chicken form."

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

The Study of the Crossing Fist in Xingyi (形意橫拳學) from The Study of Xing Yi Quan (形意拳學) O Estudo do Punho que Cruza (形意橫拳學) do Estudo do Xíngyì Quán (形意拳學)

形意橫拳學

橫拳者，屬土，是一氣之團聚。在腹內則屬脾，在拳中即為橫。其形圓，是以性實，其氣順，則脾胃和緩。其氣乖，則脾虛胃弱，而五臟必失和矣。其拳順，則內五行和而百物生。其拳謬，則內氣必努力矣。內氣努則失中，失中則四體百骸無所措施，諸勢亦無形矣。其氣要圓，其勁要和，萬物土中生，所謂橫拳似彈屬土者是也。先哲雲：“在理則為信，在人則為脾，在拳則為橫。”
人而無信，百事不成，人傷在其脾，則五臟失調，橫拳不和，百勢無形。此言形名雖殊，其理則一也。橫拳乃形意之要著也，學者不可不慎詳之。

孫祿堂

"The crossing fist is affiliated to the earth and is reunion of the unified Qi. In the body it is in the same category as the spleen, in the boxing it is the crossing fist. As its form is round, its nature solid. When its qi is convenient; the spleen and the stomach are at ease. When its qi is abnormal, the spleen is depleted and the stomach feeble; therefore the five viscera will necessarily be in disharmony. When the boxing is convenient, the internal five elements are in harmony and all things develop. When the boxing is erroneous, the internal qi will certainly be strained. When the internal qi is strained, the center is lost. Loosing the center causes the limbs and the structure to loose their placements. All forms become shapeless. Its qi should be round and its strength should be soft. All beings grow from earth. The so-called crossing fist is round and affiliated with the earth. The ancient sages said: “It is like the faith in the principle, like the spleen in a man, like the crossing fist in boxing.”
A man without faith is unable to do anything. A person with a hurt spleen loses the harmony of the five viscera. When crossing fist becomes disharmonius, all forms become shapeless. These sentences appear different, their logic is the same. Therefore, crossing fist is important in Xingyi. Students should be attentive to all its details."

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.

"O punho que cruza é classificado com o elemento Terra e é a reunião do Qi unificado. No corpo, pertence à mesma categoria que o baço, nas artes marciais é o punho que cruza. Como sua forma é redonda, sua natureza é sólida. Quando seu Qi é adequado; o baço e o estômago ficam confortáveis. Quando seu Qi está desorganizado, o baço fica debilitado e o estômago fraco; deixando assim as cinco vísceras sem harmonia. Quando praticado convenientemente, os cinco elementos internos ficam em harmonia e tudo se desenvolve. Quando a prática é incorreta, a energia interna será estressada. Quando a energia interna é estressada, perde-se o centro. Perder o centro causa aos membros e à estrutura a perda do posicionamento. Todas as formas ficam sem forma. Seu Qi deve ser arredondado e sua força, suave. Todos os seres crescem da Terra. O punho chmado “punho que cruza” é arredondado e classificado com a Terra. Os sábios antigos diziam: “ é como acreditar em um pricípio, como o baço no homem, como o punho que cruza nas artes marciais.”
Um homem sem fé é incapaz de realizer o que quer que seja. Uma pessoa com um baço debilitado perde a harmonia das cinco vísceras. Quando cruzar perde a harmonia, todas as formas ficam sem forma. Essas sentenças pareceme diferentes, a lógica delas é a mesma. Assim, o punho que cruza é importante no Xingyi. Estudantes devem prestar atenção a todos os seus detalhes."

Do livro O Estudo do Xíngyì Quán (形意拳學), de Sūn Lùtáng (孫祿堂), baseado na tradução de Albert Liu e Dan Miller.

The Study of the Splitting Fist in Xingyi (形意劈拳學) from The Study of Xing Yi Quan (形意拳學) O Estudo do Punho que Parte (形意劈拳學) do Estudo do Xíngyì Quán (形意拳學)

形意劈拳學

劈拳者，屬金，是一氣之起落也。前四節三體重生萬笺張，三體總是陰陽相合。陰陽相合，總是上下內外合為一氣。故其形象太極，是三體合一，是氣之靜也。氣以動而生物。其名為橫，橫屬土，土生萬物，故內包四德。按其五行循環之數，是土生金也。故先練習劈拳。劈拳者，是氣之起落上下運用之，有劈物之意，故於五行之理屬金，其形象斧，在腹內則屬肺，在拳中即為劈。其勁順，則肺氣和；其勁謬，則肺氣乖。夫人以氣為生，氣和則體壯，氣乖則體弱，體弱必病生，而拳亦必不通矣。故學者不可不先務也。

孫祿堂

"The splitting fist is classified with the element Metal and contains the rise and fall of the unified Qi. The former four sections (of the book) explain how San Ti is generated and creates the ten thousand things, San Ti always conforms to the Yin-Yang. To conform with the Yin-Yang means that the high and low, the internal and external always combine in the unified Qi. Therefore it looks like Taiji, Santi is unified and the Qi is at rest. Life is created by the movement of Qi. This is called crossing, which is affiliated to earth. Earth gives birth to everything, within crossing there are the four virtues. According to the circulation of the five elements (Wu Xing), earth produces metal. This is the reason the first practice is the splitting fist. The qi of the splitting fist is to rise and fall, to put the high and low into use, there is the idea of a chopping object. In the the five elements (Wu Xing) system it is affiliated with metal, its image is an axe, it belongs to the lungs in the human body, in boxing it is defined as splitting. If the splitting fist energy flows naturally, there will be harmonius Qi in the lungs. If its energy is mixed-up, there will be perverse Qi in the lungs. Qi is the basis of life of the human body. From harmonious Qi follows a strong body, from perverse Qi debilitates the body. Debility necessarily generates illness and boxing will necessarily be blocked. Therefore the student should not study any other topic before (the splitting fist)."

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.

"O punho que parte é classificado com o elemento Metal e contém a ascensão e descida do Qi unificado. As primeiras quatro seções (do livro) explicam como o San Ti é gerado e como a partir dele são criadas os dez mil seres. O San Ti sempre está em conformidade com o Yin-Yang. Estar conforme com o Yin-Yang significa que o alto e o abaixo, o interno e o externo estão sempre combinados no Qi unificado. Assim é criada a aparência do Taiji, o Santi é unificado e o Qi está em repouso. A vida é criada pelo movimento do Qi. A isso se dá o nome de Cruzar, que é afiliado ao elemento Terra. A terra dá vida à tudo, no interior do Cruzar estão as quatro virtudes. De acordo com a circulação dos cinco elementos (Wu Xing), a Terra produz o Metal. Esta é a razão pela qual a primeira prática é o Punho que Parte. O Qi do Punho que Parte é subir e descer, colocar em prática o acima e o baixo, existe a idéia de um objeto cortante. No sistema dos cinco elementos (Wu Xing) ele é afiliado com o elemento Metal, a sua imagem um machado, é relacionado aos pulmões no corpo humano, na artes marciais é definido como partir (ou dividir). Se a energia de partir flui naturalmente, o Qi dos pulmões estará em harmonia. Se a energia está desorganisada, o Qi dos pulmões será prejudicial. Qi é a base da vida do corpo humano. Do Qi em harmonia resulta um corpo forte, o Qi prejudicial debilita o corpo. Debilidade gera doença, e a capacidade de boxear será necessariamente bloqueada. Em consequência, o praticance não deve estudar nenhum outro tópico antes (do Punho que Parte)."

Do livro O Estudo do Xíngyì Quán (形意拳學), de Sūn Lùtáng (孫祿堂), baseado na tradução de Albert Liu e Dan Miller.

The Study of the Tiger Form (虎形學) from The Study of Xing Yi Quan (形意拳學)O Estudo da Forma do Tigre (虎形學) do Estudo do Xíngyì Quán (形意拳學)

虎形學

虎形者，有伏虎離穴之勢，而又有扑食之勇也。在腹內為腎水清氣上升。丹書雲：“虎向水中升”是也。又為風，風從虎，在拳中而為虎形。臀尾（名督脈，又名長強）起落不見形，猛虎坐臥出洞中是也。其拳順，則清氣上升而腦筋足矣。其拳逆，則濁氣不降而諸脈亦不貫通矣。醫書雲：督脈為百脈之原，督脈一通，諸脈皆通，即此意也。學者務格其虎形之至理，而得之於身心，以通諸竅。

孫祿堂

"Within the tiger style there are the “lying tiger leaving its cave” posture and the boldness of a tiger catching its prey. Within the abdomen, the clear Qì ascend from the kidneys. The Dan Shu says that the tiger ascends towards the water. Wind follows tiger and, in boxing, wind represents the tiger form. Túnwěi, (also known as Cháng qiáng in the Governing Vessel), cannot be seen while going up and down; This is how a crouching tiger goes out of its cave. If boxing is performed mildly, clean Qi ascends and the brain is replenished. If boxing is performed adversely, the impure Qi does not descend and all channels are blocked. Medical books point out that the Governing Vessel is the source of all channes. The idea is that if the Governing Vessel it is clear all vessels are clear. Students should study this principle of the tiger form, as well as apply it properly to body and mind in order to clear all channels."

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

"No interior do estilo do tigre acham-se a postura do “o tigre deitado deixando a caverna” e a audácia do tigre capturando sua presa. No abdômen, o Qì puro sobe dos rins. O Dan Shu diz que tigre sobe em direção da água. O vento segue o tigre, e nas artes marciais, o vento representa a forma do tigre. Túnwěi, (também conhecido como Cháng qiáng no Vaso Governador), não pode ser visto subindo e descendo. Assim é a maneira que um tigre encolhido sai da caverna. Se executado suavemente, o Qì puro sobe e o cérebro é preenchido. Se executado incorretamente, o Qì impuro não desce e todos os meridianos se bloqueiam. A literatura médica indica que o Vaso Governador é a fonte de todos os meridianos. O princípio é que se o Vaso Governador está desbloqueado, todos os meridianos estão livres. Os praticantes devem estudar este princípio da forma do tigre e aplicá-la corretamente ao corpo e à mente para limpar todos os meridianos."

Do livro O Estudo do Xíngyì Quán (形意拳學), de Sūn Lùtáng (孫祿堂), baseado na tradução de Albert Liu e Dan Miller

The Study of the Dragon Form (龍形學) from The Study of Xing Yi Quan (形意拳學)

龍形學

龍形者，有降龍之勢，有伏龍登天之形，而又有搜骨之法。龍者真陰物也（龍本屬陽，在拳則屬陰），在腹內而謂心火下降。
丹書云：龍向火中出是也，又為云，雲從龍，在拳中而謂龍形。此形勢之勁，起於承漿之穴（即唇下陷坑之處，又名任脈起處），與虎形之氣輪回相接。二形一前一後，一升一降是也。其拳順則心火下降，其拳謬則身必被陰火焚燒矣。身體必無活潑之理，而心竅亦必不開矣。故學者，深心格緻，久則身體活潑之理，自然明矣。

孫祿堂

"Within the dragon style there are the “descending dragon” posture and the “hiding dragon ascending to heaven” form; in it lies also the method to circulate through the bones. Dragon belongs in reality to Yin, (originally it belonged to Yang, but in the boxing it belongs to Yin). It is inside the abdomen and is said to bring down the heart’s fire. The Dan Shu says it can rise from within the fire, it can also become a cloud and clouds are the substance of the dragon . This is called the dragon in boxing.
In this style, the strength begins from the point Cheng Jiang. It connects with the Qiof the tiger style. For those two styles, one is forward and ascendant, the other is backward and descendant. The boxing with the mild Qi can promote the internal fire going down: if performed erroneously the Qi will cause the body to be burnt in the Yin Fire. In the later case, the body will be with stagnation of the circulation of vital energy and a loss of flexibility. Students can realize this point through profound study and practice."

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

Pakua Chang Journal

The Pakua Chang Journal is the main reference on the art. It has a somewhat mytical status for its duration and the breadth of the information it conveys. Bāguàzhăng (八卦掌) has developped through inoumerous families which makes an overview of its styles quite a complicated topic. The curiosity of its editor, Dan Miller, made that took an agnostic attitude and was able to reach for many different styles. His persistence made it run for seven years, allowing the time for a broad coverage.
The magazine stopped running in 1997, and is now sold as a CD-ROM archive with the full set of editions. This makes it almost a mini-encyclopedia of the styles that were reachable in the 90's. Beyond the editions themselves, in the set that is currently being sold there is an editor's letter included. It is quite interesting for the description of Dan Miller's own history. One point in particular drew my attention: the reasons why he stopped editing the magazine. In short it was so absorbing that it was polluting his training. At some point he stopped being a publisher, journalist and teacher; he became a student of the art.

The Study of the Water Lizard Form (鼉形學) from The Study of Xing Yi Quan (形意拳學)

鼉形學

鼉形者，水族中之身體最靈者也。此形有浮水之能，在腹內則為腎，而能清散心火，又能化積聚，消飲食。在拳中則為鼉形。其形能活潑周身之筋絡，又能化身體之拙氣拙力。其拳順，則筋骨弱者能轉而為強；柔者能轉而為剛；筋縮者易之以長；筋弛者易之以和，則謂順天者存也。其拳謬，則手足肩胯之勁必拘束矣。拘束則身體亦必不輕靈，不活潑矣。不活潑，即欲如鼉之能與水相合一氣而浮於水面難矣。

孫祿堂

"From the group of water, the body of the water lizard is the most agile in the water. Its form has the ability to float, in the abdomen it belongs to the kidney, it can calm and disperse heart fire, it can also eliminate indigestion. In the boxing, it belongs to the water lizard form. This for can activate the tendons and sinews of the entire body; it can also transform the body’s clumsy energy and clumsy force. When performed appropriately, weak muscles and bones can be strengthened; the frail can be enforced; contracted tendons can be extended; and all slackened tendons can be adjusted; this is the meaning of following heaven. When performed erroneously, the strength of hands and feet, shoulders and hips will be restrained. The body will also be akward, not agile and not lively. “Not lively” means that if one desires to do replicate the water lizard’s ability of floangti and uniting with the surface of the water and unite with the qi, one will have difficulty."

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