CCT4 Experiencing Real Kungfu: Documentary on Taiji Qinna (太极擒拿)

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 Explanation of Reversal of Yin and Yang in Taiji (太極陰陽顛倒解) by Yáng​ Bān​hóu​ (楊班侯)

太極陰陽顛倒解

陽：乾，天，日，火，離，放，出，發，對，開，臣，肉，用，氣，身，武，立命，方，呼，上，進，隅。
陰：坤，地，月、水，坎，卷，入，蓄，待，合、君，骨，體 ， 理，心，文，盡性，圓，吸，下，退、正。

"Yang: the trigram Qian, heaven, sun, fire, fire, the trigram Li, to release, to come out, to emit, to confront, to open, the servant, flesh, application, Qi, physical body, martial, heaven-ordained, square, to exhale, upward, to advance and the corners.
Yin: the trigram Kun, earth, moon, water, the trigram Kan, to roll up, to go into, to store, to relat, to close, the ruler, bones, the body structure, core, rules, Xin, scholar, to accomplish one’s nature, round, to inhale, downward, to retreat and the sides."

蓋顛倒之理，水、火二字詳之，則可明。如火炎上，水潤下者，水能使人在下而用。水在上，則為顛倒。然非有法治之，則不得矣。譬如水入鼎內，而治火之上，鼎中之水，得火以燃之，不但水不能下潤，藉火氣，水必有溫時。火雖炎上，得鼎以隔之，是為有極之地，不使炎上之火無止息，亦不使潤下之水永滲漏。此所謂水火既濟之理也，顛倒之理也。若使任其火炎上，水潤下，必至火，水必分為二，則為火水未濟也。故雲分而為二，合之為一之理也。故雲一而二，二而一，總斯理為三，天、地、人也。

"The intrinsic order of reversal can be explained in detail by “water-fire”. The flames fire upward, water floats downward. If water is kept above, the situation is reversed, and one can use its power. If the method is not correctly applied, this goal cannot be achieved. If water is put in a cauldron and put over fire, the water inside the cauldron will be heated by the fire. Not only the water cannot run downwards and extinguish the fire, water will also warm up. Even if fire wants to move up, the cauldron serves as a separation. There is a separation that does not allow fire to move up liberating breathing, but also prevents water to leak downwards. This is called the system of “water-fire helping each other”, the theory of reversal. If one allows the flame to go upwards and water to run downwards, water and fire will be certainly separated and will not be able to support each other. Therefore it is said, when they are separated, there are two and when they are unified, they are one. Thus, one is two and two is one. In summary, it is from this rule, the Three (powers) heaven, earth and human are derived."

明此陰陽顛倒之理，則可與言道：知道，不可須臾離，則可與言人；能以人弘道，知道，不遠人，則可與言天地同體。上，天;下，地:人在其中矣。苟能參天察地，與日月合英明，與五嶽四瀆華朽，與四時之錯行，與草木並枯榮，明鬼種之吉兇，知人事興衰，則可言乾坤為一大天地，人為一小天地也。夫如人之身心，致知格物十天地之知能，則可言人之良知，良能。若思不失固有，其功用，浩然正氣，直養無害，攸久無疆矣。聽謂人身生成一小天地者，天也，性也；地也，命也；人也，虛靈也，神也。若不明之者，烏能配天地為三乎？然非盡性立命，窮神達化之功，胡為乎來哉!

楊班侯

"If the theory of reversal of Yin and Yang is understood, then it is possible to talk about the Dao. Once understood, it is not possible to separate from the Da and one can talk about what is human. If one is able to apply and perceive the Dao as something that is not far for us, the one is able to discuss how heaven and earth are similar to the body. Heaven is above, earth is below, and the human is between them. If one is able to refer to heaven’s laws and observe earth’s rules, unify oneself with the brightness with the sun and the moon, endure with the Five Sacred Mountains and Four Great Rivers, act in synchrony with the Four Seasons, wither and flourish with the grass and woods, comprehend the seeds of good and bad destinies of ghosts and deities, understand the prosperity and adversity of human affaires, then it may be said that Qian and Kun are like a large Heaven and Earth, while human affairs ar a small Heaven and Earth. Therefore, in terms of human’s body and mind, if one is able to study the underlying principles of Heaven and Earth, then one is capable of understanding the innate wisdom and abilities, one ponders without failing its inherent characterstics, its function, its vast righteousness, its continuous generation without harm, its infinite size and duration. When it is said that the human body is a small heaven and earth, it means that heaven is the intrinsic human nature, the earth is the physical life, what is human is insubstantial spirit and the soul. If this is unclear, how can one join Heaven and Earth and act as three powers? If one is unable to develop one’s intrinsic nature and establish a healthy life, how the exhausted soul cannot attain the goal of transformation?"

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)

Bamboo and Rock (竹石) by Dèng Yǔ​​ (鄧宇​)​

Raise levelly, Drop and Hook; Continuously Move Unhindered (起平落扣，連環縱橫) from The Real Theory of Baguazhang (八卦掌真理篇) by Jiāng Róngqiáo (薑容樵)

起平落扣，連環縱橫

起平是將腳提起時也要像足心涵空那樣平。落扣是說落步時不僅要平落，還要使腳裡扣。連環是不斷的意思，意識不斷，勁力不斷，動作不斷，從連環中生出縱橫，上下左右四面八方一氣連環。

薑容樵

“'Raise levelly' means that while liftting the leg one shall shall make the heart of the foot empty and that is level. 'Falling and hooking' means that the falling step not only must fall levelly, but also must hook inward. 'Continuous' means uninterrupted intention, unceasing awareness, constant force and continuous movement; from within continuity is generated the vertical and horizontal, the above and below, left and right, the four sides, the eight directions and the unified qi, all interconnected.."

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

Lively (活) from Foundation (基礎)Redondo (圓) de Fundamentos (基礎)

活

活者，靈活之謂。無笨重遲滯之意。上述各節貫通後，則伸屈開合、進退俯仰，無不自由。所謂能呼吸，而後能靈活也。

"Lively means agile. There is no clumsiness to block the intention. As mentioned in the paragraphs above, after every segment is linked up extend and bend, open and close, advance and retreat, lower and raise, will all be done freely. This means that from the ability to breathe comes agility."

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 Bāguàzhăng (八卦掌) Training

The Explanation of Eight, Five and Thirteen Postures in Long Fist (八五十三勢長拳解) by Yáng​ Bān​hóu​ (楊班侯)

八五十三勢長拳解

自己用功，一勢一式，用成之後，含之為長，滔滔不斷，周而復始，所以名“長拳”也。萬不得有一定之架子，恐日久入於滑拳也，又恐入於硬拳也，決不可失其綿軟。周身往復，精神意氣之本，用久自然貫通，無往不至，何堅不推也。於人對待，四手當先，亦自八門五步而來。跕四手，四手碾磨，進退四手，中四手，上下四手，三才四手，由下乘長拳四手起，大開大展，練至緊湊，屈伸自由之功，則升之中，上成矣。

楊班侯

"After succeeding in one’s diligent study of each posture and each form, they should be kept as in one long, continuous, endless cycle called therefore “Long Fist”. The form should not become fixed, it should be feared that it gradually becomes smooth, it should also be feared that it gradually becomes stiff, one should not lose the continuous flexibility. The back and forth movement of the whole body is the root of the spirit of vitality, the intention and the energy. After a long practice, they will all be linked together naturally and can be used at will. When sparring correctly with an opponent, if the four hands are suitable, they will be first, this is originated from the eight doors and the five steppings. Variating the four hands, turning and coiling with the four hands, advance and retreat with the four hands, keep the central equilibrium with the four hands, go up and down with these four hands, harmonize the three powers with these four hands. Start from the basic four hands of “Long Fist”, open and extend widely until they become compact and tight. This bending and extending freely as wished is the achievement of a higher level of skill."

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)

Drinking Alone with the Moon (月下獨酌) by Lǐ​ Bái (李白)

月下獨酌

花間一壺酒， 獨酌無相親；
舉杯邀明月， 對影成三人。
月既不解飲， 影徒隨我身；
暫伴月將影， 行樂須及春。
我歌月徘徊， 我舞影零亂；
醒時同交歡， 醉後各分散。
永結無情遊， 相期邈雲漢。

李白

"From a pot of wine among the flowers
I drank alone. There was no one with me –
Till, raising my cup, I asked the bright moon
To bring me my shadow and make us three.
Alas, the moon was unable to drink
And my shadow tagged me vacantly;
But still for a while I had these friends
To cheer me through the end of spring....
I sang. The moon encouraged me.
I danced. My shadow tumbled after.
As long as I knew, we were boon companions.
And then I was drunk, and we lost one another.
...Shall goodwill ever be secure?
I watch the long road of the River of Stars."

Unless noted otherwise, all translations of Tang Poetry come from the Chinese Classics and Translations website, tranlations by Witter Bynner.

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.