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.

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

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

輕

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).

Féng​ Zhèng​bǎo​ (馮正寳) demonstrating Old Eight Palms (老八掌)

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

舒

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).

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

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)

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

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.

Chén Xiǎowàng (陳小旺) explaining the Eight Jins of Tàijíquán (太極拳)