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.

Round (圓) from Foundation (基礎)Redondo (圓) de Fundamentos (基礎)

圓

圓者，圓滿之謂。每一姿勢一動作， 務求圓滿，而無缺陷。則能完整一氣，而免凸凹斷續之病。推手運用各勁，非圓不靈。能圓則活，處處能圓，則無往不利。

"Round means consummate. Every posture is a complete action, in which one engages to be consummate and without flaws, and therefore be able to unify the movement, and avoid the flaw of the intermittent concave and convex. It is put to use in each and every Jin in Tuishou, if it is not round it is not effective. If the movement can be round, it is lively. If every movement is round, then one will be always successful."

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).

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

Féng​ Zhèng​bǎo​ (馮正寳) demonstrating Xíngyìquán (形意拳) Training

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)

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

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.

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

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

靈

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).

National Geographic Kung Fu Quest: The Origin of Xíngyìquán (形意拳)