These are simplified translations to aid in study. For an in-depth look into the classics, please order Master Zhang Yun’s book The Taijiquan Classics.
Wáng Zōngyuè (王宗岳)
太极者，无极而生，动静之机，阴阳之母也。
Tàijí zhě, Wújí ér shēng, dòng jìng zhī jī, yīnyáng zhī mǔ yě.
Taiji is born from Wuji, it is the mechanism of movement and stillness, and the mother of yin and yang.
动之则分，静之则合。
Dòng zhī zé fēn, jìng zhī zé hé.
In movement, there is separation; in stillness, there is unity.
无过不及，随曲就伸。
Wú guò bují, suí qū jiù shēn.
Neither too much nor too little, follow the curve and extend accordingly.
人刚我柔谓之走，我顺人被谓之黏。
Rén gāng wǒ róu wèi zhī zǒu, wǒ shùn rén bèi wèi zhī nián.
When the opponent is hard and I am soft, it is called "moving away." When I follow the opponent and they are caught in a disadvantageous position, it is called "sticking."
动急则急应，动缓则缓随。
Dòng jí zé jí yīng, dòng huǎn zé huǎn suí.
If the opponent moves quickly, then respond quickly; if the opponent moves slowly, then follow slowly.
虽变化万端，而理唯一贯。
Suī biànhuà wànduān, ér lǐ wéi yīguàn.
Though there are countless technique variations and changes, the underlying principle remains singular.
由着熟而渐悟懂劲，由懂劲而阶及神明。然非用力之久，不能豁然贯通焉。
Yóu zháoshóu ér jiànwù dǒng jìn, yóu dǒng jìn ér jiē jí shénmíng. Rán fēi yònglì zhī jiǔ, bùnéng huòrán guàntōng yān.
Through familiarity with practice, one gradually awakens to understanding jin, and from understanding jin, one progresses step by step to reach the highest level of mastery. However, without prolonged dedicated effort, one cannot suddenly achieve complete mastery.
虚领顶劲，气沉丹田。不偏不倚，忽隐忽现。
Xū lǐng dǐng jìn, qì chén dāntián. Bù piān bù yǐ, hū yǐn hū xiàn.
Empty and upright, energy rising to the crown of the head, with breath sinking to the dantian. Neither leaning nor tilting in any direction, appearing and disappearing unpredictably.
左重则左虚，右重则右杳。仰之则弥高，俯之则弥深。进之则愈长，退之则愈促。
Zuǒ zhòng zé zuǒ xū, yòu zhòng zé yòu yǎo. Yǎng zhī zé mígāo, fǔ zhī zé mí shēn. Jìn zhī zé yù zhǎng, tuì zhī zé yù cù.
When weight is on the left, then the left becomes empty; when weight is on the right, then the right becomes insubstantial. When the opponent rises upward, follow to become higher; when he presses downward, follow to become deeper. When he advances, extend further away; when he retreats, follow with increasing urgency.
一羽不能加，蝇虫不能落，人不知我，我独知人。
Yī yǔ bùnéng jiā, yíng chóng bùnéng luò, rén bùzhī wǒ, wǒ dú zhīrén.
Not even a feather can be added, nor can a fly land; the opponent does not know me, but I alone know the opponent.
英雄所向无敌，盖皆由此而及也。
Yīngxióng suǒxiàng wúdí, gài jiē yóu cǐ ér jí yě.
Heroes who follow these principles become invincible; all great achievements arise from this path.
斯技旁门甚多，虽势有区别，概不外壮欺弱，慢让快耳。有力打无力，手慢让手快， 是皆先天自然之能，非关学力而有为也。
Sī jì pángmén shén duō, suī shì yǒu qūbié, gài bù wài zhuàng qī ruò, màn ràng kuài ěr. Yǒulì dǎ wúlì, shǒumàn ràng shǒukuài, shì jiē xiāntiān zìrán zhī néng, fēi guān xuélì ér yǒu wéi yě.
There are many different martial arts schools. Although they differ in form, they generally do not go beyond the strong overpowering the weak, or the slow yielding to the fast. Those with strength defeating those without strength, those with slower hands yielding to those with faster hands—these are all innate, natural abilities, not related to acquired skill or training.
察四两拨千斤之句，显非力胜。观耄耋能御众之形，快何能为。
Chá sì liǎng bō qiān jīn zhī jù, xiǎn fēilì shèng. Guān màodié néng yù zhòng zhī xíng, kuài hé néng wéi.
In examining the phrase "four ounces deflecting a thousand pounds," it is evident that this is not achieved through brute strength. Observing how the elderly can defend against multiple opponents, how could this possibly be accomplished through speed?
立如平准，活似车轮，偏沉则随，双重则滞。
Lì rú píng zhǔn, huóshì chēlún, piān chén zé suí, shuāngzhòng zé zhì.
Stand like a level scale, move like a wheel; when sinking to one side, you can follow; when double-weighted, you become stagnant.
每见数年纯功不能运化者，率皆自为人制，双重之病未悟耳。
Měi jiàn shù nián chún gōng bùnéng yùn huà zhě, lǜ jiē zì wéirén zhì, shuāngzhòng zhī bìng wèi wù ěr.
In every case where I see people who have practiced diligently for many years but still cannot apply their skills effectively, they are invariably controlled by others because they have not yet understood the problem of double-weightedness.
欲避此病，须知阴阳。黏即是走，走即是黏。阴不离阳，阳不离阴，阴阳相济，方为懂劲。
Yù bì cǐ bìng, xūzhī yīnyáng. Nián jí shì zǒu, zǒu jí shì nián. Yīn bùlí yáng, yáng bùlí yīn, yīnyáng xiāng jì, fāng wéi dǒng jìn.
To avoid this problem, one must understand yin and yang. Sticking is moving away, and moving away is sticking. Yin never separates from yang, and yang never separates from yin. Only when yin and yang mutually support each other can one truly understand jin.
懂劲后愈练愈精，默识揣摩，渐至从心所欲。
Dǒngjìn hòu yù liàn yù jīng, mòzhì chuǎimó, jiàn zhì cóngxīnsuǒyù.
After understanding jin, the more you practice, the more refined your skill becomes. Through silent comprehension and careful exploration, you gradually reach a state where you can follow your heart's desire.
本是舍己从人，多误舍近求远。
Běn shì shějǐ cóngrén, duō wù shějìnqiúyuǎn.
The principle is to abandon yourself and follow the opponent, but many err by abandoning what is near to seek what is far away.
所谓差之毫厘，谬之千里。学者不可不详辨焉。是为论。
Suǒwèi chà zhī háolí, miù zhī qiānlǐ. Xuézhě bùkě bùxiáng biàn yān. Shì wèi lùn.
It is said that a small error at the beginning will lead to a great deviation in the end. Students must carefully differentiate these principles. That is why this article is written.
太极拳，一名长拳，又名十三势。
Tàijí quán, yī míng zhǎng quán, yòu míng shísān shì.
Taijiquan, also known as Long Fist, or Thirteen Postures.
长拳者，如长江大海，滔滔不绝也。
Chǎngquán zhě, rú Cháng Jiāng dàhǎi, tāotāo-bùjué yě.
Long Fist is like the Yangtze River or the great ocean, flowing continuously without interruption.
十三势者，分掤，捋，挤，按，採，裂，肘，靠，进，退，顾，盼，定也。
Shísān shì zhě, fēn pěng, lǚ, jǐ, àn, căi, liè, zhǒu, kào, jìn, tuì, gù, pàn, dìng yě.
The thirteen postures are: ward (掤 pěng), roll (捋 lǚ), press (挤 jǐ), push (按 àn), pluck (採 căi), split (挒 liè), elbow (肘zhǒu), lean (靠 kào), advance (进 jìn), retreat (退 tuì), look left (顾 gù), look right (盼 pàn), and central equilibrium (定 dìng).
掤，捋，挤，按，即坎，离，震，兑，四正方也。
Pěng, lǚ, jǐ, àn, jí kǎn, lí, zhèn, duì, sì zhèngfāng yě.
Ward, Roll, Press, Push correspond to Water (坎 kǎn), Fire (离 lí), Thunder (震 zhèn), and Lake (兑 duì)—they are the four cardinal directions.
採，挒，肘，靠，即乾，坤，巽，艮，四斜角也。
Căi, liè, zhǒu, kào, jí qián, kūn, xùn, gěn, sì xié jiǎo yě.
Pluck, Split, Elbow, Lean correspond to Heaven (乾 qián), Earth (坤 kūn), Wind (巽 xùn), Mountain (艮 gěn)—they are the four diagonal corners.
此八卦也。
Cǐ Bāguà yě.
This is the Eight Trigrams.
进步，退步，左顾，右盼，中定，即金，木，水，火，土也。
Jìnbù, tuìbù, zuŏgù, yòupàn, zhōngdìng, jí jīn, mù, shuǐ, huǒ, tǔ yě.
Advancing, retreating, looking to the left, looking to the right, and being centered are the equivalents of Metal (金 jīn), Wood (木 mù), Water (水 shuǐ), Fire (火 huǒ), and Earth (土 tǔ).
此五行也。
Cǐ wǔxíng yě.
This is the Five Elements.
合而言之，曰十三势。
Hé ér yán zhī, yuē shísān shì.
Collectively speaking, these are called the Thirteen Postures.
十三总势莫轻视，命意源头在腰隙。
Shísān zǒng shì mò qīngshì, mìngyì yuántóu zài yāo xì.
Do not take the Thirteen Postures lightly, the source of intent and purpose lies in the waist.
变换虚实须留意，气遍身躯不稍滞。
Biànhuàn xūshí xū liúyì, qì biàn shēnqū bù shāo zhì.
Pay attention to the shifts between substantial and insubstantial, and let the qi flow throughout your body without any stagnation.
静中触动动犹静，因敌变化示神奇。
Jìng zhōng chùdòng dòng yóu jìng, yīn dí biànhuà shì shénqí.
In stillness there is movement, and in movement there remains stillness. It is through responding to the opponent's changes that one demonstrates the miraculous nature of the art.
势势存心揆用意，得来不觉费功夫。
Shì shì cúnxīn kuí yòngyì, dé lái bu jué fèi gōngfū.
In each posture keep your mind present, carefully considering how to apply your intent, and progress will come naturally without feeling like hard work.
刻刻留心在腰间，腹内松静气腾然。
Kè kè liúxīn zài yāo jiān, fù nèi sōng jìng qì téng rán.
Keep your attention constantly on your waist, with your abdomen relaxed and calm allowing the qi to rise naturally.
尾闾中正神贯顶，满身轻利顶头悬。
Wěilǘ zhōngzhèng shén guàn dǐng, mǎn shēn qīng lì dǐngtóu xuán.
The coccyx is centered and straight while the spirit threads through to the crown; the whole body becomes light and nimble as if the top of the head is suspended.
仔细留心向推求，屈伸开合听自由。
Zǐxì liúxīn xiàng tuīqiú, qū shēnkāi hé tīng zìyóu.
Carefully pay attention and investigate thoroughly; in bending and stretching, opening and closing, everything should be done naturally.
入门引路须口授，功夫无息法自修。
Rùmén yǐnlù xū kǒushòu, gōngfū wú xī fǎ zìxiū.
To enter the door and be guided on the path requires oral instruction, but cultivation of skill is endless and must be refined through self-practice.
若言体用何为准，意气君来骨肉臣。
Ruò yán tǐ yòng hé wéi zhǔn, yìqì jūn lái gǔròu chén.
When speaking of substance and function, what should be the standard? Intent and qi are the rulers, while bones and flesh are their subjects.
详推用意终何在，益寿延年不老春。
Xiáng tuī yòngyì zhōng hézài, yì shòu yánnián bù lǎo chūn.
Upon deep reflection, what is the ultimate purpose of training? It is to promote longevity and maintain youthful vitality into old age.
歌兮歌兮百四十，字字真切意无遗。
Gē xī gē xī bǎi sìshí, zì zì zhēnqiè yì wúyí.
Oh song, oh song of one hundred and forty characters, every word is genuine and complete in meaning with nothing omitted.
若不向此推求去，枉费功夫贻叹惜。
Ruò bù xiàng cǐ tuīqiú qù, wǎngfèi gōngfū yí tànxī.
If you do not pursue this path of investigation, you will waste your efforts and be left with nothing but regret and sighs.
掤捋挤按须认真，上下相随人难进。
Pěng lǚ jǐ àn xū rènzhēn, shàngxià xiāng suí rén nán jìn.
Ward, roll, press, and push must be taken seriously; when upper and lower body move in coordination, it is difficult for the opponent to advance.
任他巨力来打我，牵动四两拨千斤。
Rèn tā jù lì lái dǎ wǒ, qiāndòng sìliǎngbōqiānjīn.
Let them come at me with great force, I'll draw them in and use four ounces to deflect a thousand pounds.
引进落空合即出，粘黏连随不丢顶。
Yǐnjìn luòkōng hé jí chū, zhān nián lián suí bù diū dǐng.
Draw in the opponent and let them fall into emptiness, then unite and issue power; stick, adhere, connect, and follow without losing contact or opposing directly.
Wǔ Yǔxiāng (武禹襄)
以心行气，务令沉着，乃能收敛入骨，所谓“命意源头在腰隙”也。
Yǐ xīn xíng qì, wù lìng chénzhuó, nǎi néng shōuliǎn rùgǔ, suǒwèi “mìngyì yuántóu zài yāo xì” yě.
Use the heart-mind to guide the qi, making sure it sinks down and settles, so that it can be drawn inward and enter the bones; this is what is meant by "the source of intent and purpose lies in the waist."
意气须换得灵，乃有圆活之趣，所谓“变换虚实须留意”也。
Yìqì xū huàn dé líng, nǎi yǒu yuánhuó zhī qù, suǒwèi “biànhuàn xūshí xū liúyì” yě.
The intent and qi must change with agility, only then will there be a sense of roundness and liveliness; this is what is meant by "pay attention to the shifts between substantial and insubstantial."
立身中正安舒，支撑八面，行气如九曲珠，无微不到，所谓“气遍身躯不稍滞”也。
Lìshēn zhōngzhèng ānshū, zhīchēng bā miàn, xíngqì rú jiǔ qū zhū, wú wēi bùdào, suǒwèi “qì biànshēn qū bù shāo zhì” yě.
Stand with your body centered and upright, relaxed and comfortable, supporting yourself in all eight directions. Let the qi flow like a nine-bend pearl, reaching every minute part of your body; this is what is meant by "qi circulates throughout your entire body without the slightest stagnation."
发劲须沉着松静，专注一方，所谓“静中触动动犹静”也。
Fā jìn xū chénzhuó sōng jìng, zhuānzhù yīfāng, suǒwèi “jìng zhōng chùdòng dòng yóu jìng” yě.
When issuing jin, one must remain steady, relaxed, and calm, with focused concentration in one direction; this is what is meant by "within stillness there is movement, yet within movement there remains stillness."
往复须有折叠，进退须有转换，所谓“因敌变化示神奇”也。
Wǎngfù xū yǒu zhédié, jìntuì xū yǒu zhuǎnhuàn, suǒwèi “yīn dí biànhuà shì shénqí” yě.
In going back and forth there must be folding, in advancing and retreating there must be transformation; this is what is meant by "adapting to the opponent's changes reveals the miraculous."
曲中求直，蓄而后发，所谓“势势存心揆用意，刻刻留心在腰间”也。
Qū zhōng qiú zhí, xù érhòu fā, suǒwèi “shì shì cúnxīn kuí yòngyì, kè kè liúxīn zài yāo jiān” yě.
Seek the straight within the curved, store energy before releasing it; this is what is meant by "in every posture maintain awareness and examine your intent, and at every moment keep your attention at the waist."
精神能提得起，则无迟重之虞，所谓“腹内松静气腾然”也。
Jīngshén néng tí dé qǐ, zé wú chí zhòng zhī yú, suǒwèi “fù nèi sōng jìng qì téng rán” yě.
When the spirit is raised, there is no concern about being slow or sluggish; this is what is meant by "when the abdomen is relaxed and calm, the qi rises naturally."
虚领顶劲，气沉丹田，不偏不倚，所谓“尾闾中正神贯顶，满身轻利顶头悬”也。
Xū lǐng dǐng jìn, qì chén dāntián, bùpiān bùyǐ, suǒwèi “wěilǘ zhōngzhèng shén guàn dǐng, mǎn shēn qīng lì dǐngtóu xuán” yě.
Suspend the crown of your head with intention, sink your qi to the dantian, neither leaning nor tilting to any side; this is what is meant by "keep the tailbone centered and straight so that spirit penetrates to the crown, suspending the head as if from above makes the whole body agile and nimble."
心为令，气为旗，神为主帅，腰为驱使，所谓“意气君来骨肉臣”也。
Xīn wèi lìng, qì wèi qí, shén wéi zhǔshuài, yāo wèi qūshǐ, suǒwèi “yìqì jūn lái gǔròu chén” yě."
The heart-mind serves as the command, the qi acts as the banner, the spirit functions as the commanding general, and the waist serves as the messenger; this is what is meant by "intent and qi are the rulers, while bones and flesh are their subjects."
身虽动， 心贵静； 气须敛， 神宜舒。
Shēn suī dòng, xīn guì jìng; qì xū liǎn, shén yí shū.
Though the body moves, the mind values stillness; the qi should be gathered, the spirit should be relaxed and expanded.
心为令，气为旗；神为主帅，身为驱使。刻刻留意， 方有所得。
Xīn wèi lìng, qì wèi qí; shén wéi zhǔshuài, shēn wèi qūshǐ. Kè kè liúyì, fāng yǒu suǒdé.
The heart-mind is the command, qi is the banner; spirit is the commanding general, the body is the messenger. Be attentive at every moment, only then will you gain achievement.
先在心，后在身。在身，则不知手之舞之，足之蹈之，所谓“一气呵成〃，"舍己从人〃， “引进落空"，“四两拨千斤"也。
Xiān zàixīn, hòu zài shēn. Zài shēn, zé bùzhī shǒu zhī wǔ zhī, zú zhī dǎo zhī, suǒwèi “yīqìhēchéng〃,"shě jǐ cóng rén〃, “yǐnjìn luòkōng", “sìliǎngbōqiānjīn" yě.
First in the mind, then in the body. When moving, one is not conscious of how the hands wave or the feet step; this is what is meant by "integrating as one qi," "abandoning oneself to follow the opponent," "drawing them in to fall into emptiness," and "using four ounces to deflect a thousand pounds."
须知：一动无有不动，一静无有不静。视动犹静，视静犹动。
Xūzhī: Yīdòng wú yǒu bù dòng, yī jìng wú yǒu bù jìng. Shì dòng yóu jìng, shì jìng yóu dòng.
Know this: When one part moves, all parts move; when one part is still, all parts are still. View movement as stillness, and view stillness as movement.
内固精神， 外示安逸。
Nèi gù jīngshén, wài shì ānyì.
Fortify the spirit within, display ease and serenity without.
须要从人，不要由己。从人则活，由己则滞。
Xūyào cóng rén, bùyào yóu jǐ. Cóng rén zé huó, yóu jǐ zé zhì.
You must follow your opponent, not act according to your own initiative. Following your opponent leads to liveliness and changeability, acting from your own initiative leads to stagnation.
尚气者无力，养气者纯刚。
Shàng qì zhě wúlì, yǎngqì zhě chún gāng.
Those who merely chase after qi will have no power; those who nurture qi will develop true strength.
彼不动，己不动；彼微动，己先动。
Bǐ bù dòng, jǐ bù dòng; bǐ wēi dòng, jǐ xiān dòng.
If the opponent does not move, I do not move; when the opponent makes the slightest movement, I move first.
以己从人，务要知己，乃能随转随接；以己黏人，必须知人，乃能不后不先。
Yǐ jǐ cóng rén, wù yào zhījǐ, nǎi néng suí zhuǎn suí jiē; yǐ jǐ nián rén, bìxū zhīrén, nǎi néng bù hòu bù xiān.
In following the opponent, one must know oneself first, only then can one follow, adapt, and connect naturally; in adhering to the opponent, one must understand the opponent, only then can one's timing be neither too late nor too early.
精神能提得起，则无迟重之虞；黏依能跟得灵，方见落空之妙。
Jīngshén néng tí dé qǐ, zé wú chí zhòng zhī yú; nián yī néng gēn dé líng, fāng jiàn luòkōng zhī miào.
When the spirit is raised, there is no concern about being slow or sluggish; when you can stick and follow with agility, only then will you see the wonder of "drawing in to emptiness."
往复须分阴阳，进退须有转合。
Wǎngfù xū fēn yīnyáng, jìntuì xū yǒu zhuǎn hé.
In moving back and forth, yin and yang must be distinguished; in advancing and retreating, there must be turning and integration.
机由己发， 力从人借。
Jī yóu jǐ fā, lì cóngrén jiè.
The opportunity starts from oneself, but power is borrowed from the opponent.
发劲须上下相随，乃能一往无敌。
Fā jìn xū shàngxià xiāng suí, nǎi néng yī wǎng wúdí.
When releasing power, the upper and lower parts of the body must move in unison, only then can one be unstoppable.
立身须中正不偏，方能八面支撑。
Lìshēn xū zhōngzhèng bù piān, fāng néng bā miàn zhīchēng.
Your body should be centered and upright, without leaning, only then can it withstand pressure from all directions.
静如山岳， 动若江河。
Jìng rú shānyuè, dòng ruò jiānghé.
In stillness be like a mountain, in motion be like a flowing river.
迈步如临渊，运劲如抽丝。
Màibù rú lín yuān, yùn jìn rú chōusī.
Take each step as if approaching the edge of a deep abyss, and apply jin as if drawing silk from a cocoon.
蓄劲如张弓，发劲如放箭。
Xù jìn rú zhānggōng, fā jìn rú fàng jiàn.
Store energy as if drawing a bow, release energy as if shooting an arrow.
行气如九曲珠，无微不到；运劲如百炼钢，何坚不摧？
Xíng qì rú jiǔ qū zhū, wú wēi bù dào; yùn jìn rú bǎi liàn gāng, hé jiān bù cuī?
Circulate qi like a pearl passing through a nine-bend bead, reaching every subtle place; mobilize power like steel that has been tempered a hundred times, what hardness cannot then be broken?
形如搏兔之鹘，神似搏鼠之猫。
Xíng rú bó tù zhī gǔ, shénsì bó shǔ zhī māo.
The form is like a hawk catching a rabbit, the spirit resembles a cat pouncing on a mouse.
曲中求直，蓄而后发。收即是放，连而不断。
Qū zhōng qiú zhí, xù érhòu fā. Shōu jí shì fàng, lián ér bùduàn.
Seek the straight within the curved, store energy before releasing it. Withdrawing is releasing, continuous and uninterrupted.
极柔软，然后能极坚刚。
Jí róuruǎn, ránhòu néng jí jiān gāng.
The ultimate softness leads to the ultimate hardness.
能黏依， 然后能灵活。
Néng nián yī, ránhòu néng línghuó.
Only by being able to stick and adhere can one then achieve agility and flexibility.
气以直养而无害，劲以曲蓄而有余。
Qì yǐ zhí yǎng ér wú hài, jìn yǐ qū xù ér yǒuyú.
Cultivate qi directly and without harm, store power with circularity so there is abundance.
渐至物来顺应，是亦知止能得矣！
Jiàn zhì wù lái shùnyìng, shì yì zhī zhǐ néng dé yǐ!
Gradually you will reach a state where you naturally respond to whatever comes, and this is truly knowing when to stop in order to achieve mastery!
解曰： 先在心， 后在身。
Jiě yuē: Xiān zàixīn, hòu zài shēn.
Explanation says: First in the mind, then in the body.
腹松，气敛入骨，神舒体静，刻刻存心。
Fù sōng, qì liǎn rùgǔ, shén shū tǐ jìng, kè kè cúnxīn.
Relax your abdomen, draw the qi into the bones, calm your spirit while quieting the body, and maintain mindfulness at every moment.
切记一动无有不动，一静无有不静。视静犹动，视动犹静。
Qièjì yīdòng wú yǒu bù dòng, yī jìng wú yǒu bù jìng. Shì jìng yóu dòng, shì dòng yóu jìng.
Remember, when one part moves, everything moves; when one part is still, everything is still. Regard stillness as movement, and movement as stillness.
动牵往来气贴背，敛入脊骨。
Dòng qiān wǎnglái qì tiē bèi, liǎn rù jǐ gǔ.
With movements, qi is driven and travels along your back, and is gathered into your spine.
要静，内固精神，外示安逸。
Yào jìng, nèi gù jīngshén, wài shì ānyì. Be still, concentrate and fortify your spirit internally; exude calmness, relaxation, composure and ease on the outside.
Be still, internally concentrate your spirit, externally display ease and tranquility.
迈步如猫行，运劲如抽丝。
Màibù rú māo xíng, yùn jìn rú chōu sī.
Take steps like a cat walking, and apply jin like drawing silk from a cocoon.
全身意在蓄神，不在气，在气则滞。
Quánshēn yì zài xù shén, bùzài qì, zài qì zé zhì.
The whole body's intention should be on cultivating spirit, not on qi. If focused on qi, stagnation will result.
尚气者无力，养气者纯刚。
Shàng qì zhě wúlì, yǎngqì zhě chún gāng.
Those who merely prize qi will have no power; those who cultivate qi will obtain pure strength.
气如车轮， 腰如车轴。
Qì rú chēlún, yāo rú chēzhóu.
Qi is like the wheel of a cart, and the waist is like the axle.
又曰：彼不动，己不动；彼微动，己先动。
Yòu yuē: Bǐ bù dòng, jǐ bù dòng; bǐ wēi dòng, jǐ xiān dòng.
It is also said: If the opponent does not move, I do not move; if the opponent begins to move slightly, I move first.
似松非松，将展未展，劲断意不断。
Shì sōng fēi sōng, jiāng zhǎn wèi zhǎn, jìn duàn yì bùduàn.
Appearing relaxed yet not completely relaxed, as if about to expand but not yet expanding, physical force may pause but the mind remains continuous.
每一动，惟手先着力，随即松开。犹需贯串一气，不外起，承，转，合。始而意动，即 而劲动，转接要一气串成。
Měi yīdòng, wéi shǒu xiān zhuólì, suíjí sōngkāi. Yóu xū guànchuàn yīqì, bù wài qǐ, chéng, zhuǎn, hé. Shǐ ér yì dòng, jí ér jìn dòng, zhuǎn jiē yào yīqì chuàn chéng.
With each movement, first apply force with your hands, then immediately release. You must maintain one continuous flow of energy, not departing from the sequence of initiate, support, turn, and unite. The mind moves first, then the jin follows, and transitions must flow as one continuous thread.
一举动， 周身俱要轻灵，尤须贯串。
Yī jǔdòng, zhōushēn jù yào qīng líng, yóu xū guànchuàn.
With each movement, your entire body should be light and nimble, and especially needs to be connected in a continuous flow.
气宜鼓荡， 神宜内敛。
Qì yí gǔ dàng, shén yí nèiliǎn.
The qi should be full and pulsing, while the spirit should be drawn inward.
勿使有缺陷处， 勿使有凹凸处， 勿使有断续处。
Wù shǐ yǒu quēxiàn chù, wù shǐ yǒu āotú chù, wù shǐ yǒu duàn xù chù.
Do not allow any area of the body be deficient, uneven, or discontinuous.
其根在脚，发于腿，主宰于腰，形于手指。由脚而腿，而腰，总需完整一气。向前，后退, 乃能得机得势。
Qí gēn zài jiǎo, fā yú tuǐ, zhǔzǎi yú yāo, xíng yú shǒuzhǐ. Yóu jiǎo ér tuǐ, ér yāo, zǒng xū wánzhěng yīqì. Xiàngqián, hòutuì, nǎi néng dé jī déshì.
The root of jin is in the feet, generated from the legs, is governed by the waist, and takes form in the fingers. From the feet to the legs to the waist, everything must be completely unified as one. Moving forward and backward, one can then seize the opportunity and gain advantage.
有不得机得势处，身便散乱，必至偏倚，其病必于腰腿求之。上下，前后，左右皆然。
Yǒu bùdé jī déshì chù, shēn biàn sànluàn, bìzhì piānyǐ, qí bìng bì yú yāo tuǐ qiú zhī. Shàngxià, qiánhòu, zuǒyòu jiē rán.
If you fail to seize the opportunity and advantage, your body will become disordered, inevitably leading to imbalance. The source of the problem must be sought in your waist and legs. This principle applies to up and down, front and back, left and right.
凡此皆是意， 不是外面。
Fán cǐ jiē shì yì, bùshì wàimiàn.
All of this is about the mind, not external appearances.
有上即有下， 有前即有后， 有左即有右。
Yǒu shàng jí yǒu xià, yǒu qián jí yǒu hòu, yǒu zuǒ jí yǒu yòu.
If there is an above, there is a below; if there is a front, there is a back; if there is a left, then there is a right.
如意要向上，即寓下意，若将物掀起，而加以挫之之力，斯其根自断，乃坏之速而无疑。
Rúyì yào xiàngshàng, jí yù xià yì, ruò jiāng wù xiānqǐ, ér jiāyǐ cuò zhī zhī lì, sī qí gēn zì duàn, nǎi huài zhī sù ér wúyí.
If you intend to move upward, simultaneously incorporate a downward intention, like when lifting an object while applying a countering force to break it, thus severing its root - this will surely lead to its swift destruction.
虚实宜分清楚，一处自有一处虚实，处处总有此一虚实。
Xūshí yí fēn qīngchǔ, yī chù zì yǒuyī chù xūshí, chùchù zǒng yǒu cǐ yī xūshí.
Insubstantial and substantial should be clearly distinguished. Each part has its own aspect of insubstantial and substantial and everywhere maintains this relationship between insubstantial and substantial.
周身节节贯串，勿令.丝毫间断
Zhōushēn jié jié guànchuàn, wù lìng. Sīháo jiànduàn.
The entire body should be connected section by section, without allowing even the slightest break.
敷：敷者，运气于己身，敷布彼劲之上，使不得动也。
Fū: Fū zhě, yùnqì yú jǐ shēn, fūbù bǐ jìn zhī shàng, shǐ bu dé dòng yě.
Covering: covering means circulating qi through your body, spreading it over your opponent's force so they cannot move.
盖：盖者，以气盖彼来处也。
Gài: Gài zhě, yǐ qì gài bǐ lái chù yě. Gài - blanketing: use your qì to cover your opponent's in-coming force.
Blanketing: blanketing means using your qi to envelop the incoming force of your opponent.
对：对者，以气对彼来处，认定准头而去也。
Duì: Duì zhě, yǐ qì duì bǐ lái chù, rèndìng zhǔntou ér qù yě.
Intercepting: intercepting means using your qi to counter the opponent's incoming force, identifying the exact target point and then releasing.
吞：吞者， 以气全吞而入于化也。
Tūn: Tūn zhě, yǐ qì quán tūn ér rù yú huà yě.
Swallowing: swallowing means using qi to completely engulf and transform the opponent's force.
此四字无形无声，非懂劲后，练到极精地位者，不能全知。是以气言，能直养其气而无害, 始能施于四体。四体不言而喻矣。
Cǐ sì zì wúxíng wúshēng, fēi dǒng jìn hòu, liàn dào jí jīng dìwèi zhě, bùnéng quánzhī. Shì yǐ qì yán, néng zhí yǎng qí qì ér wú hài, shǐ néng shī yú sì tǐ. Sì tǐ bù yán ér yù yǐ.
The actions of these four characters are formless and soundless. Without understanding jìn and unless one has trained to an extremely refined level, one cannot fully comprehend them. They speak of qi - only by directly nurturing one's qi without harm can it be extended to the four limbs. The four limbs will understand without words.
搠((上平声)，業(入声)，噫(上声)，咳(入声)，呼(上声)，吭，啊，哈。
Shuò (shàng píngshēng), yè (rù shēng), yī (shàng shēng), hāi (rù shēng), hū (shàng shēng), kēng, a, hā.
Bouncing force
Short force
Sinking force
Straight force
Relaxed force
Upward force
Long force
Downward force
涵胸， 拔背。
Hánxiōng, bábèi.
Hollow the chest, straighten the back.
裹裆， 护肫。
Guǒ dāng, hù zhūn.
Round the crotch, protect the abdomen.
提顶， 吊裆。
Tí dǐng, diào dāng.
Lift the head, suspend the crotch.
松肩，沉肘。
Sōng jiān, chén zhǒu.
Relax the shoulders, sink the elbows.
Lǐ Yìyú (李亦畲)
一曰心静： 心不静则不专， 一举手前后左右全无定向， 故要心静。
Yī yuē xīnjìng: Xīn bù jìng zé bù zhuān, yī jǔ shǒu qìánhòu zuǒyòu quán wú dìngxiàng, gù yào xīnjìng.
First, calmness of mind: if the mind is not calm, it cannot be focused. When raising your hand, there should be no predetermined direction, whether forward, backward, left, or right; therefore, the mind must be calm.
起初举动未能由己，要息心体认，随人所动，随屈就伸，不丢不顶，勿自伸缩。
Qǐchū jǔdòng wèinéng yóujǐ, yào xī xīn tǐ rèn, suí rén suǒ dòng, suí qūjiù shēn, bù diū bù dǐng, wù zì shēnsuō.
In the beginning, your movements are not yet under your control; you must calm your mind and sense with your body, follow your opponent's movements, bend when they press and extend when they withdraw, neither losing contact nor opposing directly, and do not expand or contract on your own initiative.
彼有力，我亦有力，我力在先；彼无力，我亦无力，我意仍在先。
Bǐ yǒulì, wǒ yì yǒulì, wǒ lì zài xiān; bǐ wúlì, wǒ yì wúlì, wǒ yì réng zài xiān.
If the opponent uses force, I also use force, but my force arrives first; if the opponent doesn't use force, I also don't use force, but my intention still precedes theirs.
要刻刻留意，挨何处，心要用在何处，须向不丢不顶中讨消息。
Yào kè kè liúyì, āi hé chù, xīn yào yòng zài hé chù, xū xiàng bù diū bù dǐng zhōng tǎo xiāoxī.
You must be mindful at every moment, noting where contact occurs and where to focus your mind, seeking information through neither losing connection nor resisting directly.
从此做去，一年半载，便能施于身。此全是用意，不是用劲。久之，则人为我制，我不为 人制矣！
Cóngcǐ zuò qù, yī nián bàn zǎi, biàn néng shī yú shēn. Cǐ quán shì yòngyì, bùshì yòngjìng. Jiǔzhī, zé rénwéi wǒ zhì, wǒ bù wéirén zhì yǐ!
Practice like this for a year or half a year, and you will be able to apply it to your body. This is all about using intention, not using force. With time, you will control the opponent, and you will not be controlled by them!
二曰身灵：身滞则进退不能自如，故要身灵。
Èr yuē shēn líng: Shēn zhì zé jìntuì bùnéng zìrú, gù yào shēn líng.
Second, agility of the body: when the body is stagnant, it cannot advance and retreat freely, so the body must be agile.
举手不可有呆像。彼之力方碍我毛皮，我之意已入彼骨内。
Jǔ shǒu bùkě yǒu dāi xiàng. Bǐ zhī lì fāng ài wǒ máopí, wǒ zhī yì yǐ rù bǐ gǔ nèi.
When raising the hands, there should be no dullness or rigidity. Just as the opponent's force barely touches my skin, my intention has already penetrated into his bones.
两手支撑，一气贯串。左重则左虚，而右已去；右重则右虚，而左已去。
Liǎngshǒu zhīchēng, yīqì guànchuàn. Zuǒ zhòng zé zuǒ xū, ér yòu yǐ qù; yòu zhòng zé yòu xū, ér zuǒ yǐ qù.
Both hands support each other with qi flowing through them like a unifying force. When pressure becomes heavy on the left, the left yields and becomes empty while the right has already advanced; when pressure becomes heavy on the right, the right yields and becomes empty while the left has already advanced.
气如车轮，周身都要相随。有不相随处，身便散乱，便不得力，其病于腰腿求之。
Qì rú chēlún, zhōushēn dōu yào xiāng suí. Yǒu bù xiāng suíchù, shēn biàn sànluàn, biàn bùdé lì, qí bìng yú yāo tuǐ qiú zhī.
Qi is like a wheel, the whole body must move in coordination. Where coordination fails, the body becomes disordered and lacks power. The source of this problem can be found in the waist and legs.
先，以心使身，从人不从己；后，身能从心，由己仍是从人。由己则滞，从人则活。
Xiān, yǐ xīn shǐ shēn, cóng rén bù cóng jǐ; hòu, shēn néng cóng xīn, yóujǐ réng shì cóng rén. Yóujǐ zé zhì, cóng rén zé huó.
First, use your mind to direct your body, following your opponent rather than yourself; later, your body can follow your mind, and even when following yourself, you are still following your opponent. Following yourself leads to stagnation, following your opponent leads to vitality.
能从人，手上便有分寸。枰彼劲之大小，分婺不错；权彼来之长短，毫发无差。前进后退, 处处恰合，功弥久而技弥精矣！
Néng cóng rén, shǒu shàng biàn yǒu fèn cùn. Píng bǐ jìn zhī dàxiǎo, fēn wù bùcuò; quán bǐ lái zhī chángduǎn, háofǎ wú chà. Qiánjìn hòutuì, chùchù qià hé, gōngmí jiǔ ér jì mí jīng yǐ!
When you can follow the opponent, your hands develop precise awareness. You can gauge the magnitude of their force without error, like weighing on a scale; you can measure the range of their approach without the slightest deviation, like using a ruler. Advancing and retreating, everything fits perfectly together. The longer you practice, the more refined your skill becomes!
三曰气敛：气势散漫，便无含蓄，身易散乱。
Sān yuē qì liǎn: Qìshì sànmàn, biàn wú hánxù, shēn yì sànluàn.
Third, collection of qi: When qi energy is scattered, there is no accumulation, and the body easily becomes disordered.
务使气敛入脊骨， 呼吸通灵， 周身罔间。
Wù shǐ qì liǎn rù jǐ gǔ, hūxī tōnglíng, zhōushēn wǎng jiān.
Ensure that qi is gathered into the spine, breathing is free and unobstructed, flowing throughout the entire body without gaps.
吸为合，为蓄；呼为开，为发。
Xī wèi hé, wèi xù; hū wéi kāi, wèi fā.
Inhaling is closing and accumulating; exhaling is opening and releasing.
盖吸则自然提得起， 亦擎得人起； 呼则自然沉得下，亦放得人出。此是以意运气，非以力 使气也！
Gài xī zé zìrán tí dé qǐ, yì qíng dé rén qǐ; hū zé zìrán chén dé xià, yì fàng dé rén chū. Cǐ shì yǐ yì yùnqì, fēi yǐ lì shǐ qì yě!
When inhaling, your body naturally rises, and you can also lift your opponent up; when exhaling, your body naturally sinks down, and you can also release your opponent. This is using intention to direct qi, not using physical force to control qi!
四曰劲整：一身之劲，练成一家，分清虚实。
Sì yuē jìn zhěng: Yīshēn zhī jìn, liàn chéng yījiā, fēnqīng xūshí.
Fourth, integrated force: The power of the entire body should be trained as a unified whole, with clear distinction between substantial and insubstantial.
发劲要有根源：劲起于脚根，主于腰间，形于手指，发于脊骨。
Fā jìn yào yǒu gēnyuán: Jìn qǐ yú jiǎogēn, zhǔ yú yāo jiān, xíng yú shǒuzhǐ, fā yú jǐ gǔ.
When releasing force, there must be a source: force originates from the heels, is controlled by the waist, takes form in the fingers, and is discharged through the spine.
又要提起全副精神，于彼劲将发未发之际，我劲已接入彼劲。恰好不先不后，如皮燃火， 如泉涌出。
Yòu yào tíqǐ quánfù jīngshén, yú bǐ jìn jiāng fā wèi fā zhī jì, wǒ jìn yǐ jiē rù bǐ jìn. Qiàhǎo bù xiān bù hòu, rú pí rán huǒ, rú quányǒng chū.
You must also raise your full spirit; at the moment when your opponent is about to release force but has not yet done so, your force has already connected with theirs. The timing is perfect - neither too early nor too late - like skin catching fire, like a spring gushing forth.
前进后退，无丝毫散乱。曲中求直，蓄而后发，方能随手奏效。
Qiánjìn hòutuì, wú sīháo sànluàn. Qū zhōng qiú zhí, xù érhòu fā, fāng néng suíshǒu zòuxiào.
When advancing or retreating, maintain perfect order without the slightest confusion. Seek straightness within curves, store energy before releasing it, and only then can your actions be naturally effective.
此所谓“借力打人”，“四两拨千斤”也！
Cǐ suǒwèi “jiè lì dǎ rén”, “sìliǎngbōqiānjīn” yě!
This is what is meant by "borrowing force to strike an opponent" and "using four ounces to deflect a thousand pounds."
五曰神聚：上四者俱备，总归神聚。
Wǔ yuē shén jù: Shàng sì zhě jù bèi, zǒngguī shén jù.
Fifth, shen concentration: When all four previous elements are present, everything culminates in the concentration of shen.
神聚则一气鼓铸，炼气归神，气势腾挪；精神贯注，开合有致，虚实清楚。
Shén jù zé yīqì gǔ zhù, liàn qì guī shén, qìshì téngnuó; jīngshén guànzhù, kāihé yǒuzhì, xūshí qīngchǔ.
When the shen is concentrated, qi flows powerfully throughout the body, refined qi returns to the shen, and energy moves with agility; the mind focuses intently, opening and closing have purpose, and the distinction between substantial and insubstantial is clear.
左虚则右实，右虚则左实。
Zuǒ xū zé yòu shí, yòu xū zé zuǒ shí. If the left side is xū, then the right side should be shí, if the right side is xū, then the left side should be shí.
When the left is insubstantial, the right is substantial; when the right is insubstantial, the left is substantial.
虚，非全然无力，气势要有腾挪；实，非全然占煞，精神要贵贯注。紧要全在胸中，腰间 变化，不在外面。
Xū, fēi quánrán wúlì, qìshì yào yǒu téngnuó; shí, fēi quánrán zhàn shā, jīngshén yào guì guànzhù. Jǐnyào quán zài xiōngzhōng, yāo jiān biànhuà, bùzài wàimiàn.
Insubstantial does not mean a complete absence of force; energy should have mobility and adaptability. Substantial does not mean complete rigidity; spirit and mind must maintain focus. The essential changes occur within the chest and waist, not externally.
力从人借， 气由脊发。
Lì cóng rén jiè, qì yóu jí fā.
Power is borrowed from the opponent, qi is released from the spine.
胡能气由脊发？气向下沉，由两肩收入脊骨，注于腰间，此气之由上而下也，谓之 “合”； 由腰形于脊骨，布于两膊，施于手指，此气之由下而上也，谓之 “开”。合便是收，开即是 放。
Hú néng qì yóu jí fā? Qì xiàng xià chén, yóu liǎng jiān shōurù jǐ gǔ, zhù yú yāo jiān, cǐ qì zhī yóu shàng ér xià yě, wèi zhī “hé”; yóu yāo xíng yú jǐ gǔ, bù yú liǎng bó, shī yú shǒuzhǐ, cǐ qì zhī yóu xià ér shàng yě, wèi zhī” kāi”. Hé biàn shì shōu, kāi jí shì fàng.
How can qi be released from the spine? Qi sinks downward, drawn from the shoulders into the spine, then directed to the waist - this is qi flowing from above to below, called "closing"; from the waist it forms in the spine, spreads to the arms, and is expressed through the fingers - this is qi flowing from below to above, called "opening." Closing means to gather in; opening means to release.
能懂开合，便知阴阳。到此地位，功用一日，技精一日，渐至从心所欲，罔不如意矣！
Néng dǒng kāi hé, biàn zhī yīnyáng. Dào cǐ dìwèi, gōngyòng yī rì, jì jīng yī rì, jiàn zhì cóngxīnsuǒyù, wǎng bùrúyì yǐ!
Understanding opening and closing leads to knowledge of yin and yang. At this stage, each day of practice refines your skill, and gradually you will reach the point where you can follow your heart's desires, with nothing being impossible.
昔人云：”能引进落空，能四两拨千斤；不能引进落空，不能四两拨千斤。”语甚概括。 初学未由领悟，予加数语以解之。俾有志斯技者，得所从入，庶日进有功矣！
Xī rén yún: “Néng yǐnjìn luòkōng, néng sìliǎngbōqiānjīn; bùnéng yǐnjìn luòkōng, bùnéng sìliǎngbōqiānjīn.” Yǔ shén gàikuò. Chūxué wèi yóu lǐngwù, yǔ jiā shù yǔ yǐ jiě zhī. Bǐ yǒuzhì sī jì zhě, dé suǒ cóng rù, shù rì jìn yǒugōng yǐ!
The ancients said: "If you can lure in and neutralize, you can use four ounces to deflect a thousand pounds; if you cannot lure in and neutralize, you cannot use four ounces to deflect a thousand pounds." This statement is very concise. Beginners have no way to comprehend it, so I have added a few words to explain it. This will give those who aspire to master this art a point of entry, so they may make daily progress in their practice!
欲要引进落空，四两拨千斤，先要知己知彼；欲要知己知彼，先要舍己从人；欲要舍己从 人，先要得机得势；欲要得机得势，先要周身一家；
Yù yào yǐnjìn luòkōng, sìliǎngbōqiānjīn, xiān yào zhījǐzhībǐ; yù yào zhījǐzhībǐ, xiān yào shě jǐ cóng rén; yù yào shě jǐ cóng rén, xiān yào dé jī déshì; yù yào dé jī déshì, xiān yào zhōushēn yījiā;
To achieve "luring in and neutralizing" and "using four ounces to deflect a thousand pounds," you must first know yourself and your opponent; to know yourself and your opponent, you must first abandon yourself and follow your opponent; to abandon yourself and follow your opponent, you must first gain the right timing and position; to gain the right timing and position, you must first unify your entire body as one;
欲要周身一家，先要周身无有缺陷；欲要周身无有缺陷，先要神气鼓荡；欲要神气鼓荡， 先要提起精神，神不外散；欲要神不外散，先要神气收敛入骨；欲要神气收敛入骨，先要 两股前节有力，两肩松开，气向下沉。
Yù yào zhōushēn yījiā, xiān yào zhōushēn wú yǒu quēxiàn; yù yào zhōushēn wú yǒu quēxiàn, xiān yào shénqì gǔ dàng; yù yào shénqì gǔ dàng, xiān yào tíqǐ jīngshén, shén bù wài sàn; yù yào shén bù wài sàn, xiān yào shénqì shōuliǎn rùgǔ; yù yào shénqì shōuliǎn rùgǔ, xiān yào liǎng gǔ qián jié yǒulì, liǎng jiān sōng kāi, qì xiàng xià chén.
To achieve unity throughout your body, you must first ensure there are no deficiencies anywhere; to ensure there are no deficiencies, you must first allow your shen and qi to pulsate; to allow your shen and qi to pulsate, you must first raise your shen and prevent it from dispersing externally; to prevent your shen from dispersing externally, you must first gather your shen and qi inward into your bones; to gather your shen and qi into your bones, you must first have strength in the front of your thighs, relax your shoulders, and let your qi sink downward.
劲起于脚根，变换在腿，含蓄在胸，运动在两肩，主宰在腰。上于两膊相系，下于两胯， 两腿相随。
Jìn qǐ yú jiǎogēn, biànhuàn zài tuǐ, hánxù zài xiōng, yùndòng zài liǎng jiān, zhǔzǎi zài yāo. Shàng yú liǎng bó xiāng xì, xià yú liǎng kuà, liǎng tuǐ xiāng suí.
Force originates from the heel, transforms in the legs, is contained in the chest, moves in the shoulders, and is governed by the waist. Above, the two arms are connected; below, the two hips and legs follow along.
劲由内换，收便是合，放即是开。
Jìn yóu nèi huàn, shōu biàn shì hé, fàng jí shì kāi.
Force is changed from within, gathering is closing, releasing is opening.
静则俱静，静是合，合中寓开；动则俱动，动是开，开中寓合。
Jìng zé jù jìng, jìng shì hé, hé zhōng yù kāi; dòng zé jù dòng, dòng shì kāi, kāi zhōng yù hé.
When still, all is still - stillness is closing, yet within closing there is opening; when moving, all is moving - movement is opening, yet within opening there is closing.
触之则旋转自如，无不得力，才能引进落空，四两拨千斤。
Chù zhī zé xuánzhuǎn zìrú, wú bùdé lì, cáinéng yǐnjìn luòkōng, sìliǎngbōqiānjīn.
When touched, your body rotates naturally and effortlessly, with power in every part - only then can you lure in and neutralize, using four ounces to deflect a thousand pounds.
平日走架，是知己功夫。一动势，先问自己：周身合上数项不合？少有不合，即速改换。 走架所以要慢， 不要快。
Píngrì zǒu jià, shì zhījǐ gōngfū. Yīdòng shì, xiān wèn zìjǐ: Zhōushēn hé shàng shù xiàng bùhé? Shǎo yǒu bùhé, jí sù gǎihuàn. Zǒu jià suǒyǐ yào màn, bùyào kuài.
Daily form practice is the art of knowing yourself. When making any movement, first ask yourself: does my whole body conform to all the required points? If even the slightest aspect does not conform, correct it immediately. This is why form practice should be done slowly, not quickly.
打手， 是知人功夫。动静固是知人，仍是问己。自己要安排得好，人一挨我，我不动彼丝 毫，趁势而入，接定彼劲，彼自跌出。如问己有不得力处，便是双重未化，要于阴阳开合 中求之。
Dǎshǒu, shì zhīrén gōngfū. Dòngjìng gù shì zhīrén, réng shì wèn jǐ. Zìjǐ yào ānpái dé hǎo, rén yī āi wǒ, wǒ bù dòng bǐ sīháo, chènshì ér rù, jiē dìng bǐ jìn, bǐ zì diē chū. Rú wèn jǐ yǒu bùdé lì chù, biàn shì shuāngchóng wèi huà, yào yú yīnyáng kāi hé zhōng qiú zhī.
Push hands is the skill of knowing your opponent. Although movement and stillness are about knowing the opponent, it's still about questioning yourself. You must arrange yourself well; when someone pushes against you, don't resist them at all, but instead take advantage of the opportunity to enter, connect with their force, and let them fall away by themselves. If you find places where you lack power, it means double-weightedness hasn't been transformed, and you must seek the solution in the opening and closing of yin and yang.
所谓”知己知彼，百战百胜”也！
Suǒwèi” zhījǐzhībǐ, bǎi zhàn bǎishèng”yě!
As it is said, "Know yourself and know your opponent, and you will be victorious in a hundred battles!"
胞弟启轩常以球譬之：如置球于平坦，人莫可攀跻，强临其上，向前用力后跌，向后用力 前跌。譬喻甚明，细揣其理，非”舍己从人”，”一身一家”之明证乎？得此一譬，”引进落 空”，”四两拨千斤”之理，可尽人而明矣！
Bāo dì qǐ xuān cháng yǐ qiú pì zhī: Rú zhì qiú yú píngtǎn, rén mò kě pān jī, qiáng lín qí shàng, xiàng qián yònglì hòu diē, xiàng hòu yònglì qián diē. Pìyù shénmíng, xì chuāi qí lǐ, fēi” shě jǐ cóng rén”,” yīshēn yījiā” zhī míngzhèng hū? Dé cǐ yī pì,” yǐnjìn luòkōng”,” sìliǎngbōqiānjīn” zhī lǐ, kě jìn rén ér míng yǐ!
My younger brother Qixuan often uses a ball as an analogy: If you place a ball on a flat surface, no one can stand on top of it. If you forcefully try to stand on it, pushing forward will cause you to fall backward, and pushing backward will cause you to fall forward. This analogy is very clear. When carefully considering its principle, isn't it perfect evidence of "abandoning yourself to follow the opponent" and "unifying the whole body as one"? With this one analogy, the principles of "luring in and neutralizing" and "using four ounces to deflect a thousand pounds" can be understood by everyone!
擎：擎起彼劲借彼力（中有“灵”字）。
Qíng: Qíng qǐ bǐ jìn jiè bǐ lì (zhōng yǒu “líng” zì).
Lifting: Lift up the opponent's force by borrowing their own power (implying agility/nimbleness).
引： 引到身前劲始蓄（中有“敛”字）。
Yǐn: Yǐn dào shēn qián jìn shǐ xù (zhōng yǒu “liǎn” zì).
Luring: When luring the opponent close to your body, you begin to store power (connoting gathering/collecting).
松：松开我劲勿使屈（中有“静”字）。
Sōng: Sōng kāi wǒ jìn wù shǐ qū (zhōng yǒu “jìng” zì).
Relaxing: Release power without restraint (implying stillness/calmness).
放：放时腰脚认端的（中有“整”字）。
Fàng: Fàng shí yāo jiǎo rèn duāndì (zhōng yǒu “zhěng” zì).
Releasing: When releasing, the waist and feet must be correctly positioned (implying integration/coordination).
擎，引，松，放四字，有四不能：脚手不随者不能，身法散乱者不能，一身不成一家者不 能，精神不团聚者不能。欲臻此境，须避此病；不然，虽终身由之，究莫明其精妙矣！
Qíng, yǐn, sōng, fàng sì zì, yǒu sì bùnéng: Jiǎo shǒu bùsuí zhě bùnéng, shēn fǎ sànluàn zhě bùnéng, yīshēn bùchéng yījiā zhě bùnéng, jīngshén bù tuánjù zhě bùnéng. Yù zhēn cǐ jìng, xū bì cǐ bìng; bùrán, suī zhōngshēn yóu zhī, jiū mò míng qí jīngmiào yǐ!
The four characters - lifting, luring, relaxing, and releasing - have four conditions: they cannot be performed if the feet and hands are not coordinated; they cannot be performed if the body's movement is disorganized; they cannot be performed if the body does not function as a unified whole; and they cannot be performed if the shen is not concentrated. To reach this state, you must avoid these problems; otherwise, even if you practice for your entire lifetime, you will never truly understand its subtleties!
“敷”，所谓“一言以蔽”也。 人有不习此技而获闻此诀者， 无心而白于余。始而不解， 及 详味之，乃知“敷〃者，包获周匝，"人不知我，我独知人”。气虽尚在自己骨里，而意恰在 彼皮里膜外之间，所谓“气未到而意已吞”也。妙绝！妙绝！
“Fū”, suǒwèi “yī yán yǐ bì” yě. Rén yǒu bù xí cǐ jì ér huò wén cǐ jué zhě, wúxīn ér bái yú yú. Shǐ ér bù jiě, jí xiáng wèi zhī, nǎi zhī “fū” zhě, bāo huò zhōuzā, "rén bùzhī wǒ, wǒ dú zhīrén”. Qì suī shàng zài zìjǐ gǔ lǐ, ér yì qià zài bǐ pí lǐ mó wài zhī jiān, suǒwèi “qì wèi dào ér yì yǐ tūn” yě. Miào jué! Miào jué!
"Covering" is what could be called "the single word that summarizes it all." There are people who have never practiced this skill but have heard this secret formula, and who have innocently explained it to me. At first I did not understand it, but upon careful consideration, I realized that "covering" means to completely envelop, so that "the opponent does not know me, while I alone know the opponent." Although the qi is still within one's own bones, the intent precisely reaches between the opponent's skin and outer membrane - this is what is meant by "before the qi arrives, the intent has already consumed." How marvelous! How subtle!
提顶吊裆心中悬，松肩沉肘气丹田； 裹裆护肫须下势，涵胸拔背落自然。
Tí dǐng diào dāng xīn zhōng xuán, sōng jiān chén zhǒu qì dāntián; Guǒ dāng hù zhūn xū xià shì, hán xiōng bá bèi luò zìrán.
Lift the crown of the head and suspend the crotch from the center, relax the shoulders and sink the elbows with qi in the dantian; Round the groin and protect the abdomen while maintaining a lowered posture, slightly hollow the chest and straighten the back in a natural manner.
初势左右懒扎衣，双手推出拉单鞭。
Chū shì zuǒyòu lǎn zhā yī, shuāngshǒu tuīchū lā dān biān.
First posture, left and right "Lazy About Tying Coat," both hands push out and pull into "Single Whip."
提手上势望空看，白鹤亮翅飞上天。
Tí shǒu shàng shì wàng kōng kàn, báihè liàng chì fēi shàngtiān.
Raise hands to high posture while gazing skyward, like a white crane spreading its wings flying to heaven.
搂膝拗步往前打，手挥琵琶躲旁边。
Lǒu xī ǎo bù wǎng qián dǎ, shǒu huī pípá duǒ pángbiān.
Brush Knee, Twist Step and Push Forward, hands playing the pipa to dodge to the side.
搂膝拗步重下势，手挥琵琶又一番。
Lǒu xī ǎo bù zhòng xià shì, shǒu huī pípá yòu yī fān.
Brush Knee, Twist Step while lowering the posture, hands playing the pipa once again.
上步先打迎面掌，搬拦捶儿打胸前。
Shàng bù xiān dǎ yíngmiàn zhǎng, bān lán chuí er dǎ xiōng qián.
Step forward and first execute a face-meeting palm strike, then deflect, parry and punch toward the chest.
如封似闭往前按，抽身抱虎去推山。
Rú fēng sì bì wǎng qián àn, chōushēn bào hǔ qù tuī shān.
Like sealing shut or closing doors push forward and press down, withdraw the body to embrace the tiger and push the mountain.
回身拉成单鞭势，肘底看捶打腰间。
Huíshēn lā chéng dān biān shì, zhǒu dǐ kàn chuídǎ yāo jiān.
Turn the body around to form the Single Whip posture, watch the punch from under the elbow strike at the waist area.
倒撵猴儿重四势，白鹤亮翅到云端。
Dào niǎn hóu er zhòng sì shì, báihè liàng chì dào yúnduān.
Step Back and Chase Away Monkey for four repetitions, White Crane Spreads Its Wings reaching the edge of clouds.
搂膝拗步须下势，收身琵琶在胸前。
Lǒu xī ǎo bù xū xià shì, shōu shēn pípá zài xiōng qián.
Brush Knee, Twist Step must maintain a lowered posture, withdraw the body with pipa position in front of the chest.
按势翻身三甬背，扭颈回头拉单鞭。
Àn shì fānshēn sān yǒng bèi, niǔ jǐng huítóu lā dān biān.
Press down posture, turn the body with three pushes to the back, twist the neck to look back and pull into Single Whip.
纭手三下高探马，左右起脚谁敢拦。
Yún shǒu sān xià gāo tànmǎ, zuǒyòu qǐ jiǎo shéi gǎn lán.
Cloud Hands three times down to High Horse Prancing, left and right kicks - who dares to block?
转身一脚栽捶打，翻身二起踢破天。
Zhuǎnshēn yī jiǎo zāi chuídǎ, fānshēn èr qǐ tī pò tiān.
Turn the body with one kick and throw a planting punch, turn the body over and execute double kicks that pierce the heavens.
披身退步伏虎势，踢脚转身紧相连。
Pī shēn tuìbù fú hǔ shì, tī jiǎo zhuǎnshēn jǐn xiānglián.
Slanting body, step back to Subduing Tiger posture, kicking and turning the body in continuous motion.
蹬脚上步搬拦打，如封似闭手向前。
Dēng jiǎo shàng bù bān lán dǎ, rú fēng sì bì shǒu xiàng qián.
Heel kick, step forward to deflect, parry, and punch, then move hands forward as if sealing and closing.
抱虎推山重下势，回头再拉斜单鞭。
Bào hǔ tuī shān chóng xià shì, huítóu zài lā xié dān biān.
Embrace the tiger and push the mountain while lowering the posture, turn the head and pull into diagonal single whip.
野马分鬃往前进， 懒扎衣服果然鲜。
Yěmǎ fēn zōng wǎng qiánjìn, lǎn zhā yīfú guǒrán xiān.
Wild Horse Separates Its Mane as it moves forward, Lazily Tucking in Robe is truly refreshing.
回身又把单鞭拉，玉女穿梭四角全。
Huíshēn yòu bǎ dān biān lā, yùnǚ chuānsuō sìjiǎo quán.
Turn the body and pull into Single Whip again, Fair Lady Works the Shuttles to all four corners.
更拉单鞭真巧妙，纭手下势探清泉。
Gèng lā dān biān zhēn qiǎomiào, yún shǒuxià shì tàn qīngquán.
Pull Single Whip again with true finesse, Cloud Hands lowering to explore the clear spring.
更鸡独立分左右，倒撵猴儿又一番。
Gèng jī dúlì fēn zuǒyòu, dào niǎn hóu er yòu yī fān.
Golden Rooster Stands on One Leg, performed on both sides; Step Back and Repulse Monkey done once again.
白鹤亮翅把身长，搂膝势步在下边。
Báihè liàng chì bǎ shēncháng, lǒu xī shì bù zài xiàbian.
White Crane Spreads Its Wings stretching the body tall, while Brush Knee posture step remains below.
按势青龙重出水，转身复又拉单鞭。
Àn shì qīnglóng chóng chūshuǐ, zhuǎnshēn fù yòu lā dān biān.
Press down the posture as the Green Dragon emerges from water, turn the body and once again pull into Single Whip.
纭手局探对心掌，十字摆莲往后翻。
Yún shǒu jú tàn duì xīn zhǎng, shízì bǎi lián wǎng hòu fān.
Cloud Hands motion with limited searching, Heart-Targeting Palm Strike, Cross-Pattern Lotus Sweep turning backward.
海底捞月须下势，弯弓射虎项朝前。
Hǎidǐ lāo yuè xū xià shì, wān gōng shè hǔ xiàng cháo qián.
When "Scooping the Moon from the Ocean Bottom," one must lower the posture; when "Bending the Bow to Shoot the Tiger," the neck should face forward.
怀抱双捶谁敢进，走遍天下无人拦。
Huáibào shuāng chuí shéi gǎn jìn, zǒu biàn tiānxià wú rén lán.
With both fists embraced to the chest, who dares approach; one can travel the world without anyone blocking the way.
歌兮歌兮六十句，不遇知己莫轻传。
Gē xī gē xī liùshí jù, bùyù zhījǐ mò qīng chuán.
Song, oh song of sixty verses, do not easily pass it on unless you meet a kindred spirit.
Yáng (杨) Family
掤南、 捋西、 挤东、 按北、 採西北、 挒东南、 肘东北、 靠西南 一方位。 坎、离、兑、震；巽、乾、坤、艮一八门。
Pěng nán, lǚ xī, jǐ dōng, àn běi, cǎi xīběi, liè dōngnán, zhǒu dōngběi, kào xīnán yī fāngwèi. Kǎn, lí, duì, zhèn; xùn, qián, kūn, gěn yī bāmén.
Ward - South, Roll - West, Press - East, Push - North, Pluck - Northwest, Split - Southeast, Elbow - Northeast, Lean - Southwest: these are the directions. Water, Fire, Marsh, Thunder; Wind, Heaven, Earth, Mountain: these are the Eight Gates.
方位八门，乃为阴阳颠倒之理，周而复始，随其所行也。总之，四正、四隅不可不知矣！
Fāngwèi bā mén, nǎi wèi yīnyáng diāndǎo zhī lǐ, zhōu'érfùshǐ, suí qí suǒ xíng yě. Zǒngzhī, sì zhèng, sìyú bùkě bùzhī yǐ!
The directions and eight gates represent the principle of yin-yang inversion, cycling continuously, following wherever they lead. In summary, one must understand both the four cardinal directions and the four corners!
夫掤、捋、挤、按是四正之手，採、挒、肘、靠是四隅之手。合隅、正之手，得门、位之 卦。
Fū pěng, lǚ, jǐ, àn shì sìzhèng zhī shǒu, cǎi, liè, zhǒu, kào shì sìyú zhī shǒu. Hé yú, zhèngzhī shǒu, dé mén, wèi zhī guà.
Ward, Roll, Press, and Push are the four cardinal direction techniques, while Pluck, Split, Elbow, and Lean are the four corner techniques. By combining the corner and cardinal techniques, one achieves the trigram characteristics of the gates and positions.
以身分步， 五行在意， 支撑八面。五行： 进步(火)、退步(水)、左顾(木)、右盼 (金)、定之方中(土)也。夫进退为水火之步，顾盼为金木之步，以中土为枢机之轴。
Yǐ shēnfèn bù, wǔxíng zàiyì, zhīchēng bā miàn. Wǔxíng: Jìnbù (huǒ), tuìbù (shuǐ), zuǒ gù (mù), yòu pàn (jīn), dìngzhī fāng zhōng (tǔ) yě. Fū jìntuì wéi shuǐhuǒ zhī bù, gùpàn wèi jīn mù zhī bù, yǐ zhōng tǔ wéi shūjī zhī zhóu.
The body movements divide into steps, the Five Elements are in the mind, supporting all eight sides. The Five Elements are: advancing step (fire), retreating step (water), looking left (wood), glancing right (metal), and stabilizing the center (earth). The advancing and retreating steps belong to water and fire, the looking left and right steps belong to metal and wood, with the central earth serving as the pivotal axis.
怀藏八卦，脚跐五行；手步八五，其数十三，出于自然。十三势也，名之曰“八门五步〃。
Huái cáng bāguà, jiǎo cī wǔxíng; shǒu bù bāwǔ, qí shù shísān, chū yú zìrán. Shísān shì yě, míng zhī yuē “bā mén wǔ bù”.
Store the eight trigrams in your chest, tread the five elements with your feet; combining the eight hand techniques with the five steps equals thirteen, arising naturally. This is the Thirteen Postures, also called "Eight Gates and Five Steps."
八卦五行，是人生成固有之良，必先明“知觉运动〃四字之本由，知觉运动得之后，而后方 能懂劲；由懂劲后，自能阶及神明矣！
Bāguà wǔxíng, shì rén shēngchéng gùyǒu zhī liáng, bì xiān míng “zhījué yùndòng” sì zì zhī běn yóu, zhījué yùndòng dé zhīhòu, érhòu fāng néng dǒng jìn; yóu dǒng jìn hòu, zì néng jiē jí shénmíng yǐ!
The eight trigrams and five elements are inherent qualities that humans naturally possess. One must first understand the fundamental basis of the idea of "perceptive movement." Only after achieving perceptive movement can one understand force; and once force is understood, one can naturally progress to the level of enlightened practice!
然用功之初，要知知觉运动虽固有之良，亦甚难得之于我也！
Rán yònggōng zhī chū, yào zhī zhījué yùndòng suī gùyǒu zhī liáng, yì shén nándé zhī yú wǒ yě!
However, at the beginning of practice, it is important to understand that even though "perceptive movement" is an inherent quality, it is extremely difficult to truly develop within oneself!
盖人生降之初， 目能视， 耳能听，鼻能闻，口能食。颜色、 声音、 香臭、 五味，皆天然知 觉固有之良；其手舞足蹈与四肢之能，皆天然运动之良。思及此，是人孰无？因人性近习 远，失迷固有。要想还我固有，非乃武无以寻运动之根由，非乃文无以得知觉之本原。是 乃运动而知觉也。
Gài rénshēng jiàng zhī chū, mù néng shì, ěr néng tīng, bí néng wén, kǒu néng shí. Yánsè, shēngyīn, xiāng chòu, wǔwèi, jiē tiānrán zhījué gùyǒu zhī liáng; qí shǒuwǔzúdǎo yǔ sìzhī zhī néng, jiē tiānrán yùndòng zhī liáng. Sī jí cǐ, shì rén shú wú? Yīn rénxìng jìn xí yuǎn, shī mí gùyǒu. Yào xiǎng huán wǒ gùyǒu, fēi nǎiwǔ wú yǐ xún yùndòng zhī gēnyóu, fēi nǎi wén wú yǐ dé zhījué zhī běn yuán. Shì nǎi yùndòng ér zhījué yě.
When someone is first born, their eyes can see, ears can hear, nose can smell, and mouth can eat. Colors, sounds, fragrances and odors, and the five tastes are all naturally inherent perceptive abilities; the dancing of hands and feet and the capabilities of the four limbs are all natural movement abilities. Reflecting on this, who among us lacks these? Because human nature is close but habits are distant, we lose and become confused about our inherent abilities. If you want to regain these inherent abilities, you cannot find the roots of movement without martial arts, nor can you discover the origins of perception without scholarly pursuits. This is how movement leads to perception.
夫运而知，动而觉；不运不觉，不动不知。运极则为动，觉胜则为知。动知者易，运觉者难。先求自己知觉运动得之于身，自能知人；要先求知人，恐失于自己。不可不知此理也。 夫而后懂劲然也。
Fū yùn ér zhī, dòng ér jué; bù yùn bù jué, bù dòng bùzhī. Yùn jí zé wèi dòng, jué shèng zé wéi zhī. Dòng zhì zhě yì, yùn jué zhě nán. Xiān qiú zìjǐ zhījué yùndòng dé zhī yú shēn, zì néng zhīrén; yào xiān qiúzhī rén, kǒng shī yú zìjǐ. Bùkě bùzhī cǐ lǐ yě. Fū érhòu dǒng jìn rán yě.
Through mobilization comes awareness, through movement comes feeling; without mobilization there is no feeling, without movement there is no awareness. When mobilization reaches its peak, it becomes movement; when feeling prevails, it becomes awareness. Movement leading to awareness is easy, but feeling during mobilization is difficult. First seek to achieve perceptive movement within yourself, then you can naturally understand others; if you try to understand others first, you risk losing yourself. You must understand this principle. Only then can you truly comprehend intrinsic energy.
粘者，提上拔高之谓也。黏者,留恋缱绻之谓也。 连者，舍己无离之谓也。随者,彼走此应之谓也。
Zhān zhě, tí shàng bágāo zhī wèi yě. Nián zhě, liúliàn qiǎnquǎn zhī wèi yě. Lián zhě, shě jǐ wú lí zhī wèi yě. Suí zhě, bǐ zǒu cǐ yīng zhī wèi yě.
Sticking means lifting upward and elevating. Adhering means to linger with deep attachment. Linking means abandoning oneself without separation. Following means responding here when the opponent moves there.
要知，人之知觉运动，非明粘、黏、连、随不可。斯粘、黏、连、随之功夫，亦甚细矣！
Yào zhī, rén zhī zhījué yùndòng, fēi míng zhān, nián, lián, suí bùkě. Sī zhān, nián, lián, suí zhī gōngfū, yì shén xì yǐ!
Know that for a person's perceptive movement, one must clearly understand sticking, adhering, linking, and following. The skill of sticking, adhering, linking, and following is extremely subtle indeed!
顶者， 出头之谓也。 匾者， 不及之谓也。 丢者， 离开之谓也。 抗者， 太过之谓也。
Dǐng zhě, chūtóu zhī wèi yě. Biǎn zhě, bùjí zhī wèi yě. Diū zhě, líkāi zhī wèi yě. Kàng zhě, tàiguò zhī wèi yě.
Butting means to stick one's head out. Flattening means not reaching far enough. Separating means to break contact. Resisting means going too far.
要知，于此四字之病，不但粘黏连随之功断，且不明知觉运动也。初学对手，不可不知也 更不可不去此病。所难者粘黏连随，而不许顶匾丢抗，是所不易也！
Yào zhī, yú cǐ sì zì zhī bìng, bùdàn zhān nián lián suí zhī gōng duàn, qiě bùmíng zhījué yùndòng yě. Chūxué duìshǒu, bùkě bùzhī yě gèng bùkě bù qù cǐ bìng. Suǒ nàn zhě zhān nián lián suí, ér bùxǔ dǐng biǎn diū kàng, shì suǒ bùyì yě!
Know that with these four types of errors, not only will your skills of sticking, adhering, linking, and following be broken, but you will also fail to understand perceptive movement. Beginners facing an opponent must be aware of these problems and must eliminate these errors. The difficulty lies in maintaining sticking, adhering, linking, and following, while avoiding butting, flattening, separating, and resisting - this is not easy!
顶、 匾、丢、抗，失于对待也，所以为之病者，既失粘、黏、连、随，何以得知觉运动？ 既不知己，焉能知人？所谓对待者，不以顶、匾、丢、抗相对于人也；要以粘、黏、连、 随等待于人也。能如是，不但对待无病，知觉运动亦自然得矣，可以进于懂劲之功矣！
Dǐng, biǎn, diū, kàng, shī yú duìdài yě, suǒyǐ wéi zhī bìng zhě, jì shī zhān, nián, lián, suí, héyǐ dé zhījué yùndòng? Jì bù zhījǐ, yān néng zhīrén? Suǒwèi duìdài zhě, bù yǐ dǐng, biǎn, diū, kàng xiāngduì yú rén yě; yào yǐ zhān, nián, lián, suí děngdài yú rén yě. Néng rúshì, bùdàn duìdài wú bìng, zhījué yùndòng yì zìrán dé yǐ, kěyǐ jìn yú dǒng jìn zhī gōng yǐ!
Butting, flattening, separating, and resisting lead to failure when engaging an opponent, which is why they are considered errors. Having lost the abilities of sticking, adhering, linking, and following, how can one achieve perceptive movement? If you don't know yourself, how can you know others? What we mean by engagement is not using butting, flattening, separating, and resisting against an opponent, but rather employing sticking, adhering, linking, and following when dealing with others. If you can do this, not only will your engagement be flawless, but perceptive movement will also naturally be achieved, and you can advance to the skill of understanding intrinsic energy!
定之方中足有根， 先明四正进退身。
Dìngzhī fāng zhōng zú yǒu gēn, xiān míng sì zhèng jìntuì shēn.
Stabilize at the center with feet rooted, first understand the four cardinal directions (Ward, Roll, Press, Push) for advancing and retreating the body.
掤捋挤按自四手，须费功夫得其真。
Pěng lǚ jǐ àn zì sìshǒu, xū fèi gōngfū dé qí zhēn.
Ward, Roll, Press, and Push are the four hand techniques; mastering their true essence requires dedicated practice.
身形腰顶皆可以，粘黏连随意气均。
Shēn xíng yāo dǐng jiē kěyǐ, zhān nián lián suíyì qì jūn.
The body form, waist, and crown point are all manageable when sticking, adhering, linking, and following are performed with balanced intention and energy.
运动知觉来相应，神是君位骨肉臣。
Yùndòng zhījué lái xiāngyìng, shén shì jūn wèi gǔròu chén.
Movement and awareness respond to each other, with spirit as the ruler and flesh and bones as the subjects.
分明火候七十二， 天然乃武并乃文。
Fēnmíng huǒhòu qīshí'èr, tiānrán nǎiwǔ bìng nǎi wén.
Clearly understand the seventy-two levels of refinement, naturally embodying both martial power and scholarly elegance.
身形腰顶岂可无？ 缺一何必费功夫！
Shēn xíng yāo dǐng qǐkě wú? Quē yī hébì fèi gōngfū!
How can the body posture, waist and crown be absent? If one is missing, why bother expending effort!
腰顶穷研生不已，身形顺我自身舒。
Yāo dǐng qióng yán shēng bùyǐ, shēn xíng shùn wǒ zìshēn shū.
Continuously and deeply study the waist and crown, and the body will naturally move with ease and comfort.
舍此真理终何极？十年数载亦糊涂！
Shě cǐ zhēnlǐ zhōng hé jí? Shí niánshù zǎi yì hútú!
If you abandon these truths, where will you end up? Even after ten years or more of practice, you will still remain confused!
退圈容易进圈难， 不离腰顶后与前。
Tuì quān róngyì jìn quān nán, bùlí yāo dǐng hòu yǔ qián.
Leaving a circle is easy, entering a circle is difficult, never neglecting the waist and crown, whether moving backward or forward.
所难中土不离位，退易进难仔细研。
Suǒ nán zhōng tǔ bùlí wèi, tuì yì jìn nán zǐxì yán.
The difficulty lies in maintaining the central position without displacement; study carefully the ease of retreat and the challenge of advance.
此为动功非站定，倚身进退并比肩。
Cǐ wéi dòng gōng fēi zhàn dìng, yǐ shēn jìntuì bìng bǐjiān.
This is dynamic practice, not static standing. The body leans forward and backward, moving alongside your opponent shoulder to shoulder.
能如水磨催急缓，云龙风虎象周旋。
Néng rú shuǐmó cuī jí huǎn, yúnlóng fēng hǔ xiàng zhōuxuán.
Like a water mill that can quicken or slow its pace, resembling a cloud dragon and wind tiger circling each other.
要用天盘从此觅，久而久之出天然。
Yào yòng tiān pán cóngcǐ mì, jiǔ'érjiǔzhī chū tiānrán.
You must seek these principles through the use of a celestial compass, and after persistent practice over time, they will emerge naturally.
掤进捋退自然理， 阴阳水火相既济。
Pěng jìn lǚ tuì zìrán lǐ, yīnyáng shuǐhuǒ xiāng jì jì.
Ward advances, Roll retreats, following natural principles, as yin and yang, water and fire mutually support each other.
先知四手得来真，採冽肘靠方可许。
Xiānzhī sìshǒu dé lái zhēn, cǎi liè zhǒu kào fāng kě xǔ.
First master the four basic hand techniques truly, only then can Pluck, Split, Elbow, and Lean be permitted.
四隅从此演出来，十三势架永无已。
Sìyú cóngcǐ yǎnchū lái, shísān shì jià yǒng wú yǐ.
From this, the four corners are developed, and the thirteen postures framework continues without end.
所以因之名“长拳〃，任君开展与收敛，千万不可离太极。
Suǒyǐ yīn zhī míng “zhǎng quán”, rèn jūn kāizhǎn yú shōuliǎn, qiān wàn bùkě lí tàijí.
Therefore, it is named "Long Fist," expanding and contracting as you wish, but never, ever departing from the principles of Taiji.
四手上下分天地， 採挒肘靠有由去。
Sì shǒu shàngxià fēn tiāndì, cǎi liè zhǒu kào yǒu yóu qù.
The four hands divide into high and low like Heaven and Earth, and Pluck, Split, Elbow and Lean each have their origin and destination.
採天靠地相应求，何患上下不既济？
Cǎi tiān kào de xiāngyìng qiú, hé huàn shàngxià bù jì jì?
Pluck is heaven and Lean is earth, seeking mutual response; why worry about high and low not supporting each other?
若使挒肘习远离，迷了乾坤遗叹息！
Ruò shǐ liè zhǒu xí yuǎnlí, míle qiánkūn yí tànxí!
If you stray from practicing Split and Elbow correctly, you will lose your orientation in the universe and be left with nothing but regret!
此说亦明天地盘，进用肘挒归人字。
Cǐ shuō yì míngtiān dìpán, jìn yòng zhǒu liè guī rénzì.
This explanation also clarifies the heavenly and earthly planes, when advancing using Elbow and Split techniques, they belong to the human level.
其一: 八卦正隅八字歌，十三之数不儿何！
Qí yī: Bāguà zhèng yú bāzì gē, shísān zhī shǔ bù er hé!
First: The song of the eight trigrams' cardinal directions and corners, what of the thirteen postures!
几何若是无平准，丢了腰顶气叹哦！
Jǐhé ruòshì wú píng zhǔn, diūle yāo dǐng qì tàn ó!
If balance lacks a proper standard, losing the connection between waist and crown will only lead to sighs of regret!
其二: 不断要言祇两字，君臣骨肉细琢磨。
Qí èr: Bùduàn yào yán qí liǎng zì, jūnchén gǔròu xì zhuómó.
Second: The essential teaching can be summarized in just two words: continuity—like the relationship between ruler and subject, or bones and flesh—must be studied meticulously.
功夫内外均不断，对待数儿岂错他！
Gōngfū nèiwài jūn bùduàn, duìdài shù er qǐ cuò tā!
The skill must be continuous both internally and externally; how could one make mistakes when confronting an opponent!
其三: 对待于人出自然，由此往复于地天。
Qí sān: Duìdài yú rén chū zìrán, yóu cǐ wǎngfù yú de tiān.
Third: When confronting an opponent, act with naturalness, moving back and forth between earth and heaven.
但求舍己无深病，上下进退永连绵。
Dàn qiú shě jǐ wú shēn bìng, shàngxià jìntuì yǒng liánmián.
Strive to abandon yourself without serious flaws, maintaining constant connection whether moving up, down, forward, or backward.
理为精、气、神之体，精、气、神为身之体。身为心之用，劲力为身之用。心、身有一定 之主宰者，理也。精、气、神有一定主宰者，意诚也。诚者，天道；诚之者，人道。俱不 外意念须臾之间。
Lǐ wèi jīng, qì, shén zhī tǐ, jīng, qì, shén wèi shēn zhī tǐ. Shēn wéi xīn zhī yòng, jìn lì wèi shēn zhī yòng. Xīn, shēn yǒu yīdìng zhī zhǔzǎi zhě, lǐ yě. Jīng, qì, shén yǒu yīdìng zhǔzǎi zhě, yì chéng yě. Chéng zhě, tiāndào; chéng zhī zhě, réndào. Jù bù wài yìniàn xūyú zhī jiān.
Principle is the foundation of essence, energy, and spirit, while essence, energy, and spirit form the foundation of the body. The body is the application of the mind, and force is the application of the body. Mind and body have a definite ruler, which is principle. Essence, energy, and spirit have a definite ruler, which is sincere intention. Sincerity is the way of heaven; to be sincere is the way of humanity. None of these exist outside the briefest moment of thought.
要知天人同体之理，自得日月流行之气。其气意之流行，精神自隐微乎理矣！夫而后言乃 武、乃文、乃圣、乃神，则得矣。若特以武事论之于心身，用之于劲力，仍归于道之本也, 故不得独以末技云尔！
Yào zhī tiān rén tóngtǐ zhī lǐ, zìdé rì yuè liúxíng zhī qì. Qí qì yì zhī liúxíng, jīngshén zì yǐn wēi hū lǐ yǐ! Fū érhòu yán nǎiwǔ, nǎi wén, nǎi shèng, nǎi shén, zé dé yǐ. Ruò tè yǐ wǔ shì lùn zhī yú xīnshēn, yòng zhī yú jìn lì, réng guīyú dào zhī běn yě, gù bùdé dú yǐ mò jì yún ěr!
You must understand the principle that heaven and humanity share the same essence, and naturally acquire the flowing energy of the sun and moon. As this energy and intention flow, the spirit naturally becomes subtly hidden within the principle! Only after this can you speak of martial, literary, sagely, or divine qualities, and thus achieve mastery. If you only discuss martial matters in terms of mind and body, using them for strength and power, you still return to the root of the Dao, so you should not speak only of superficial techniques!
劲由于筋，力由于骨，如以持物论之，有力能执数百斤，是骨节、皮毛之外操也，故有硬 力。如以全体之有劲，似不能持几斤，是精气之内壮也。虽然，若是功成后犹有妙出于硬 力者，修身、体育之道有然也。
Jìn yóuyú jīn, lì yóuyú gǔ, rú yǐ chíwù lùn zhī, yǒulì néng zhí shù bǎi jīn, shì gǔjié, pímáo zhī wài cāo yě, gù yǒu yìng lì. Rú yǐ quántǐ zhī yǒujìn, shì bùnéng chí jǐ jīn, shì jīng qì zhī nèi zhuàng yě. Suīrán, ruòshì gōng chéng hòu yóu yǒu miào chū yú yìng lì zhě, xiūshēn, tǐyù zhī dào yǒu rán yě.
Force comes from the tendons, while strength comes from the bones. In terms of holding objects, having strength means being able to lift several hundred pounds, which is an external operation of the joints and skin, thus producing hard strength. In terms of whole-body force, it may seem like you can't hold much weight, but this is the internal power of essence and qi. However, after training is complete, there remains something miraculous beyond mere hard strength, which is the way of self-cultivation and physical education.
文者， 体也；武者， 用也。文功在武用于精气神也，为之体育；武功得文体于心身也，为 之武事。
Wén zhě, tǐ yě; wǔzhě, yòng yě. Wén gōng zài wǔ yòng yú jīngqìshén yě, wéi zhī tǐyù; wǔgōng dé wéntǐ yú xīnshēn yě, wéi zhī wǔ shì.
The literary aspect is the essence; the martial aspect is the application. Literary skill in martial application is the use of essence, energy, and spirit, which constitutes physical cultivation; martial skill obtains its literary essence through mind and body, which constitutes martial practice.
夫文武尤有火候之谓，在卷放得其时中，体育之本也。文武使于对待之际，在蓄发当其可 者，武事之根也。故云：武事文为，柔软体操也，精气神之筋劲也；武事武用，刚硬武事 也，心身之骨力也。
Fū wénwǔ yóu yǒu huǒhòu zhī wèi, zài juǎn fàng dé qí shí zhōng, tǐyù zhī běn yě. Wénwǔ shǐ yú duìdài zhī jì, zài xù fā dāng qí kě zhě, wǔ shì zhī gēn yě. Gù yún: Wǔ shì wén wèi, róuruǎn tǐcāo yě, jīng qì shén zhī jīn jìn yě; wǔ shì wǔ yòng, gāng yìng wǔ shì yě, xīnshēn zhī gǔ lìyě.
In literary and martial aspects, there is also the concept of proper timing and measure, which involves contracting and releasing at the right moment - this is the foundation of physical cultivation. When applying literary and martial skills in combat, it concerns storing and releasing energy at the appropriate time - this is the root of martial arts. Therefore, it is said: when martial practice focuses only on literary aspects, it becomes merely soft physical exercise, with only the tendon strength of essence, energy, and spirit; when martial practice uses only martial aspects, it becomes rigid and hard fighting techniques, with only the bone strength of mind and body.
文无武之预备，为之有体无用；武无文之侣伴，为之有用无体。如独木难支，孤掌不响。 不惟体育，武事之功，事事诸如此理也。
Wén wú wǔzhī yùbèi, wéi zhī yǒu tǐ wúyòng; wǔ wú wén zhī lǚ bàn, wéi zhī yǒuyòng wú tǐ. Rú dúmùnánzhī, gū zhǎng bù xiǎng. Bùwéi tǐyù, wǔ shì zhī gōng, shì shì zhūrú cǐ lǐ yě.
Literary cultivation without martial preparation is like having essence but no application; martial cultivation without literary accompaniment is like having application but no essence. It is like a single post that cannot support [a structure], or a single hand that cannot make a sound [when clapping]. This principle applies not only to physical cultivation and martial skill, but to all endeavors.
文者， 内理也；武者，外数也。有外数无文理， 必为血气之勇，失于本来面目，欺敌必败 尔！有文理无外数，徒思安静之学，未知用于採战，差微则亡耳！
Wén zhě, nèi lǐ yě; wǔzhě, wài shù yě. Yǒu wài shù wú wénlǐ, bì wèi xuèqì zhī yǒng, shī yú běnlái miànmù, qī dí bì bài ěr! Yǒu wénlǐ wú wài shù, tú sī ānjìng zhī xué, wèizhī yòng yú cǎi zhàn, chà wēi zé wáng ěr!
The literary aspect is the inner principle; the martial aspect is the external method. Having external methods without literary principles inevitably leads to mere reckless courage, losing the true essence, and underestimating the enemy will surely lead to defeat! Having literary principles without external methods is just contemplating a peaceful study, without knowing how to apply it in combat—the slightest error leads to destruction!
自用、于人，文武二字之解，岂可不解哉！
Zìyòng, yú rén, wénwǔ èr zì zhī jiě, qǐkě bù jiě zāi!
Whether for self-cultivation or in dealing with others, how can one not understand the meaning of the two characters "wen" and "wu" (literary and martial aspects)!
自己懂劲， 阶及神明，为之文成。而后採战身中之阴七十有二， 无时不然。阳得其阴， 水 火既济，乾坤交泰，性命葆真矣！
Zìjǐ dǒng jìn, jiē jí shénmíng, wéi zhī wénchéng. Érhòu cǎi zhàn shēn zhōng zhī yīn qīshí yǒu èr, wú shí bùrán. Yáng dé qí yīn, shuǐhuǒ jì jì, qiánkūn jiāo tài, xìngmìng bǎo zhēn yǐ!
When you understand force within yourself, progressing towards divine clarity, this is the achievement of the literary aspect. Thereafter, engage with the seventy-two yin points within the body during combat, at all times without exception. When yang obtains its yin, water and fire achieve mutual harmony, heaven and earth interact peacefully, and one's true nature and life force are preserved!
于人懂劲，视听之际，遇而变化，自得曲成之妙形，著明于不劳，运动知觉也。功至此， 可为攸往咸宜，无须有心之运用耳！
Yú rén dǒng jìn, shìtīng zhī jì, yù ér biànhuà, zìdé qū chéng zhī miào xíng, zhe míng yú bù láo, yùndòng zhījué yě. Gōng zhìcǐ, kě wéi yōu wǎng xián yí, wúxū yǒuxīn zhī yùnyòng ěr!
In understanding force in relation to others, at the moment of watching and listening, when encountering and adapting, naturally attaining the marvelous form of yielding and completing, it becomes evident without effort, as if it were perceptive movement. When skill reaches this level, whatever direction one takes is appropriate, requiring no conscious application of the mind!
自己懂劲， 阶及神明，为之文成。而后採战身中之阴七十有二， 无时不然。阳得其阴， 水 火既济，乾坤交泰，性命葆真矣！
Zìjǐ dǒng jìn, jiē jí shénmíng, wéi zhī wénchéng. Érhòu cǎi zhàn shēn zhōng zhī yīn qīshí yǒu èr, wú shí bùrán. Yáng dé qí yīn, shuǐhuǒ jì jì, qiánkūn jiāo tài, xìngmìng bǎo zhēn yǐ!
When you understand force within yourself, progressing towards divine clarity, this is the achievement of the literary aspect. Thereafter, engage with the seventy-two yin points within the body during combat, at all times without exception. When yang obtains its yin, water and fire achieve mutual harmony, heaven and earth interact peacefully, and one's true nature and life force are preserved!
于人懂劲，视听之际，遇而变化，自得曲成之妙形，著明于不劳，运动知觉也。功至此， 可为攸往咸宜，无须有心之运用耳！
Yú rén dǒng jìn, shìtīng zhī jì, yù ér biànhuà, zìdé qū chéng zhī miào xíng, zhe míng yú bù láo, yùndòng zhījué yě. Gōng zhìcǐ, kě wéi yōu wǎng xián yí, wúxū yǒuxīn zhī yùnyòng ěr!
In understanding force in relation to others, at the moment of watching and listening, when encountering and adapting, naturally attaining the marvelous form of yielding and completing, it becomes evident without effort, as if it were perceptive movement. When skill reaches this level, whatever direction one takes is appropriate, requiring no conscious application of the mind!
自己用功，一势 一式，用成之后， 合之为 "长"；滔滔不断，周而复始，所以名 "长拳" 也。
Zìjǐ yònggōng, yī shì yī shì, yòng chéng zhīhòu, hé zhī wèi “zhǎn”; tāotāo bùduàn, zhōu'érfùshǐ, suǒyǐ míng “zhǎng quán” yě.
In one's own practice, working on one posture and one form at a time, after they have been mastered, combine them into "length"; flowing continuously without interruption, circling back to the beginning, which is why it is called "Long Fist".
万不得有一定之架子，恐日久入于滑拳也，又恐入于硬拳也，决不可失其绵软。
Wàn bùdé yǒu yīdìng zhī jiàzi, kǒng rì jiǔ rù yú huá quán yě, yòu kǒng rù yú yìng quán yě, jué bùkě shī qí miánruǎn.
One must never have a fixed frame, fearing that over time it would degenerate into slippery boxing, or further fearing it would become stiff boxing. One must never lose the quality of cotton-like softness.
于人对待，四手当先，亦自八门五步而来。站四手，四手碾磨，进退四手，中四手，上下 四手，三才四手。
Yú rén duìdài, sì shǒudāng xiān, yì zì bāmén wǔbù ér lái. Zhàn sì shǒu, sì shǒu niǎn mó, jìntuì sì shǒu, zhōng sì shǒu, shàngxià sì shǒu, sāncái sì shǒu.
When dealing with others, the four hands come first, also derived from the eight gates and five steps. Standing four hands, grinding four hands, advancing and retreating four hands, middle four hands, upper and lower four hands, three-powers four hands.
由下乘长拳四手起， 大开大展，练至紧凑、屈伸自由之功，则升至中、上成矣！
Yóu xià chéng zhǎng quán sì shǒu qǐ, dà kāi dà zhǎn, liàn zhì jǐncòu, qūshēn zìyóu zhī gōng, zé shēng zhì zhōng, shàng chéng yǐ!
Beginning from the lower level of Long Fist's four hands, with large opening and expansive extension, practice until you achieve compactness and the skill of free contraction and extension, then you will rise to the middle and upper levels of achievement!
阳： 乾、 天、日、火、离、放、出、发、对、开、臣、肉、用、器、身、武、立命、方、 呼、上、进、隅。 阴：坤、地、月、水、坎、卷、入、蓄、待、合、君、骨、体、理、心、文、尽性、圆、 吸、下、退、正。
Yáng: qián, tiān, rì, huǒ, lí, fàng, chū, fā, duì, kāi, chén, ròu, yòng, qì, shēn, wǔ, lìmìng, fāng, hū, shàng, jìn, yú. Yīn: kūn, de, yuè, shuǐ, kǎn, juǎn, rù, xù, dài, hé, jūn, gǔ, tǐ, lǐ, xīn, wén, jǐn xìng, yuán, xī, xià, tuì, zhèng.
Yang: Heaven, Sky, Sun, Fire, Li (trigram), Release, Out, Emit, Oppose, Open, Minister, Flesh, Function, Tool, Body, Martial, Establishing Destiny, Square, Exhale, Up, Advance, Corner. Yin: Earth, Ground, Moon, Water, Kan (trigram), Roll, Enter, Store, Wait, Unite, Ruler, Bone, Substance, Principle, Mind, Literary, Fulfilling Nature, Circle, Inhale, Down, Retreat, Centered.
盖颠倒之理，“水、火”二字详之，则可明。如：火炎上、水润下者，若(水)能使火在下 而用水在上，则为颠倒。然非有法治之则不得矣！
Gài diāndǎo zhī lǐ, “shuǐ, huǒ'' èr zì xiáng zhī, zé kě míng. Rú: Huǒyán shàng, shuǐ rùn xià zhě, ruò (shuǐ) néng shǐ huǒ zàixià ér yòngshuǐ zài shàng, zé wèi diāndǎo. Rán fēi yǒu fǎzhì zhī zé bùdé yǐ!
Regarding the principle of inversion, if one examines in detail the two characters "water" and "fire," it becomes clear. For instance: fire naturally flames upward and water flows downward; if one can cause fire to be below while using water above, this is called inversion. However, without a method to control this, it cannot be achieved!
譬如： 水入鼎内，而置火之上，鼎中之水得火以然之，不但水不能下润，藉火气，水必有 温时。火虽炎上，得鼎以隔之，是为有极之地，不使炎上之火无止息，亦不使润下之水永 渗漏。此所谓既济之理也， 颠倒之理也。 若使任其火炎上、水润下，必至水火分为二，则为水火未济也。 故云：分而为二，合之为一之理也。故云：一而二，二而一，总斯理为三，天、地、人、 也。
Pìrú: Shuǐ rù dǐng nèi, ér zhì huǒ zhī shàng, dǐng zhōng zhī shuǐ dé huǒ yǐ rán zhī, bùdàn shuǐ bùnéng xià rùn, jí huǒqì, shuǐ bì yǒu wēn shí. Huǒ suī yánshàng, dé dǐng yǐ gé zhī, shì wèi yǒu jí zhī dì, bù shǐ yánshàng zhī huǒ wú zhǐxī, yì bù shǐ rùn xià zhī shuǐ yǒng shèn lòu. Cǐ suǒwèi jì jì zhī lǐ yě, diāndǎo zhī lǐ yě. Ruò shǐ rèn qí huǒyán shàng, shuǐ rùn xià, bìzhì shuǐhuǒ fēn wéi èr, zé wéi shuǐhuǒ wèi jì yě. Gù yún: Fēn ér wéi èr, hé zhī wéi yī zhī lǐ yě. Gù yún: Yī ér èr, èr ér yī, zǒng sī lǐ wèi sān, tiān, de, rén, yě.
For example: When water is placed inside a cauldron with fire beneath it, the water in the cauldron is heated by the fire. Not only is the water unable to flow downward, but by utilizing the fire's energy, the water will inevitably become warm. Although fire naturally flames upward, the cauldron serves as a barrier, creating a place of containment, preventing the upward-flaming fire from being endless, and also preventing the downward-flowing water from perpetually leaking away. This is what is called the principle of completion, the principle of inversion. If fire were allowed to naturally flame upward and water to flow downward, they would inevitably separate into two distinct elements, which would be the state of water and fire not completing each other. Therefore it is said: The principle of separating into two and uniting into one. Therefore it is said: One becomes two, two becomes one, and these principles together form three - heaven, earth, and humanity.
明此阴阳颠倒之理， 则可与言道；知道不可须臾离，则可与言人；能以人弘道，知道不远 人，则可与言天地同体。上天、 下地，人在其中矣！
Míng cǐ yīnyáng diāndǎo zhī lǐ, zé kě yǔ yán dào; zhīdào bùkě xūyú lí, zé kě yǔ yán rén; néng yǐ rén hóngdào, zhīdào bù yuǎn rén, zé kě yǔ yán tiāndì tóngtǐ. Shàngtiān, xiàdì, rén zài qízhōng yǐ!
Understanding this principle of yin-yang inversion, one can discuss the Way; knowing that the Way cannot be separated from even for a moment, one can discuss humanity; being able to spread the Way through humanity, knowing the Way is not distant from people, one can speak of the unity of heaven and earth. Heaven above, earth below, and humanity in between!
苟能参天察地，与日月合其明，与五岳、四渎华朽，与四时之错行，与草木并枯荣，明鬼 神之吉凶，知人事之兴衰，则可与言乾坤为一天地，人为一小天地也。夫如人之身心，致 知格物于天地之知能，则可言人之良知、良能。若思不失固有，其功用浩然正气，直养无 害，攸久无疆矣！
Gǒu néng cāntiān chá de, yǔ rì yuè hé qí míng, yǔ wǔyuè, sì dú huá xiǔ, yǔ sì shí zhī cuò xíng, yǔ cǎomù bìng kūróng, míng guǐshén zhī jíxiōng, zhī rénshì zhī xīngshuāi, zé kě yǔ yán qiánkūn wéi yī tiāndì, rénwéi yī xiǎotiāndì yě. Fū rú rén zhī shēnxīn, zhìzhī géwù yú tiāndì zhī zhīnéng, zé kě yán rén zhī liángzhī, liáng néng. Ruò sī bù shī gùyǒu, qí gōngyòng hàorán zhèngqì, zhí yǎng wú hài, yōu jiǔ wújiāng yǐ!
If one can observe heaven and examine earth, unite with the brightness of the sun and moon, align with the five sacred mountains and four great rivers in their flourishing and decay, harmonize with the progression of the four seasons, observe the withering and thriving of plants and trees, understand the fortune and misfortune of spirits, and know the rise and fall of human affairs, then one can speak of how heaven and earth form one universe, and humans form a small universe. As for the human body and mind, if one can extend knowledge and investigate things to reach the intelligence and capability of heaven and earth, then one can speak of humanity's innate knowledge and innate ability. If one's thoughts do not lose what is inherently possessed, its function is like the vast, upright energy that nurtures without harm, enduring forever without boundaries!
所谓人身生成一小天地者， 天也、性也、地也、命也、人也、虚灵也、神也，若不明之者, 乌能配天地为三乎？然非尽性立命、穷神达化之功，胡为乎来哉！
Suǒwèi rénshēn shēngchéng yī xiǎotiāndì zhě, tiān yě, xìng yě, de yě, mìng yě, rén yě, xū líng yě, shén yě, ruò bùmíng zhī zhě, wū néng pèi tiāndì wèi sān hū? Rán fēi jǐn xìng lìmìng, qióng shén dá huà zhī gōng, hú wèi hū lái zāi!
What is referred to as the human body forming a small universe: heaven is nature, earth is destiny, humanity is the spiritual void, and divinity. If one does not understand this, how can one form the trinity with heaven and earth? Without the accomplishment of fulfilling one's nature, establishing one's destiny, and comprehending the spirit to reach transformation, what purpose is there in coming here!
人之周身，心为一身之主宰。主宰，“太极”也。二目为日月， 即“两仪”也。头像天，足像 地，人中之人及中脘，合之为“三才”也。四肢“四象”也。
Rén zhī zhōushēn, xīn wéi yīshēn zhī zhǔzǎi. Zhǔzǎi, “tàijí'' yě. Èr mù wèi rì yuè, jí “liǎng yí” yě. Tóuxiàng tiān, zú xiàng de, rén zhōng zhī rén jí zhōng wǎn, hé zhī wèi “sāncái” yě. Sìzhī “sì xiàng” yě.
In the entirety of the human body, the heart serves as the ruler of the whole body. This ruler is "Taiji." The two eyes are the sun and moon, which are the "Two Principles." The head represents heaven, the feet represent earth, and the central point of the body along with the middle dantian together form the "Three Powers." The four limbs are the "Four Symbols."
肾水、心火、肝木、肺金、脾土，皆属阴；膀胱水、小肠火、胆木、大肠金、胃土，皆属 阳也，兹为内也。颅丁火、地阁、承浆水、左耳金，右耳木、两命门土也，兹为外也。
Shèn shuǐ, xīn huǒ, gān mù, fèi jīn, pí tǔ, jiē shǔ yīn; pángguāng shuǐ, xiǎocháng huǒ, dǎn mù, dàcháng jīn, wèi tǔ, jiē shǔ yáng yě, zī wèi nèi yě. Lú dīng huǒ, dìgé, chéng jiāng shuǐ, zuǒ ěr jīn, yòu ěr mù, liǎng mìng mén tǔ yě, zī wèi wài yě.
The kidneys are water, the heart is fire, the liver is wood, the lungs are metal, the spleen is earth, and all belong to yin; the bladder is water, the small intestine is fire, the gallbladder is wood, the large intestine is metal, the stomach is earth, and all belong to yang - these are the internal. The cranium is fire, the palate, the fluid beneath the tongue is water, the left ear is metal, the right ear is wood, and the two life gates are earth - these are the external.
神出于心，目眼为心之苗。精出于肾，脑肾为精之本。气出于肺，胆气为肺之原。视思明 心动神，流也。听思聪脑动肾，滑也。
Shén chū yú xīn, mù yǎn wéi xīn zhī miáo. Jīng chū yú shèn, nǎo shèn wèi jīng zhī běn. Qì chū yú fèi, dǎnqì wèi fèi zhī yuán. Shì sī míng xīndòng shén, liú yě. Tīng sī cōng nǎo dòng shèn, huá yě.
Spirit emerges from the heart, and the eyes are the sprouts of the heart. Essence emerges from the kidneys, and the brain and kidneys are the foundation of essence. Qi emerges from the lungs, and gallbladder qi is the source of the lungs. When seeing with clear intention, the heart moves the spirit, which flows. When listening with keen attention, the brain activates the kidneys, which become fluid.
鼻之息香臭，口之呼吸出入。水咸、木酸、土辣、火苦、金甜，及言语声音，木亮、火焦、 金润、土塕、水漂。鼻息、口呼吸之味，皆气之往来肺之门户。肝胆巽震之风雷，发之声 音，出之五味。此言口、目、鼻、舌、神、意，使之六合，以破六欲也，此内也。手、足、 肩、膝、肘、胯，亦使之六合，以正六道也，此外也。
Bí zhī xí xiāng chòu, kǒu zhī hūxī chūrù. Shuǐ xián, mù suān, tǔ là, huǒ kǔ, jīn tián, jí yányǔ shēngyīn, mù liàng, huǒ jiāo, jīn rùn, tǔ wěng, shuǐ piào. Bíxī, kǒu hūxī zhī wèi, jiē qì zhī wǎnglái fèi zhī ménhù. Gāndǎn xùn zhèn zhī fēngléi, fā zhī shēngyīn, chū zhī wǔwèi. Cǐ yán kǒu, mù, bí, shé, shén, yì, shǐ zhī liùhé, yǐ pò liùyù yě, cǐ nèi yě. Shǒu, zú, jiān, xī, zhǒu, kuà, yì shǐ zhī liùhé, yǐ zhèng liùdào yě, cǐwài yě.
The nose distinguishes fragrances and odors, while the mouth inhales and exhales. Water is salty, wood is sour, earth is spicy, fire is bitter, metal is sweet, and regarding speech and sound: wood is clear, fire is scorched, metal is moist, earth is deep, water is flowing. The scents through the nose and the tastes through the breath of the mouth are all the gateway for qi to come and go through the lungs. The liver and gallbladder (the trigrams of Xun and Zhen) are like wind and thunder, producing sounds and generating the five flavors. This refers to the mouth, eyes, nose, tongue, spirit, and intention, making them work in six harmonies to overcome the six desires - this is internal. The hands, feet, shoulders, knees, elbows, and hips also work in six harmonies to rectify the six paths - this is external.
眼、耳、鼻、口、大小便、肚脐，外七窍也。喜、怒、忧、思、悲、恐、惊，内七情也。 七情皆以心为主，喜心、怒肝、忧脾、悲肺、恐肾、惊胆、思小肠、怕膀胱、愁胃、虑大 肠，此内也。
Yǎn, ěr, bí, kǒu, dàxiǎo biàn, dùqí, wài qīqiào yě. Xǐ, nù, yōu, sī, bēi, kǒng, jīng, nèi qī qíng yě. Qī qíng jiē yǐ xīn wéi zhǔ, xǐ xīn, nù gān, yōu pí, bēi fèi, kǒng shèn, jīng dǎn, sī xiǎocháng, pà pángguāng, chóu wèi, lǜ dàcháng, cǐ nèi yě.
The eyes, ears, nose, mouth, excretory openings, and navel are the seven external orifices. Joy, anger, worry, pensiveness, grief, fear, and fright are the seven internal emotions. The seven emotions all have the heart as their master: joy belongs to the heart, anger to the liver, worry to the spleen, grief to the lungs, fear to the kidneys, fright to the gallbladder, pensiveness to the small intestine, dread to the bladder, anxiety to the stomach, and concern to the large intestine - these are internal.
夫离：南正、午、火、心经；坎：北正、了、水、肾经；震：东正、卯、木、肝经；兑： 西正、酉、金、肺经；乾：西北隅、金、大肠化水；坤；西南隅、土、脾化土；巽；东南 隅、胆木化土；艮：东北隅，胃土化火。此内八卦也。外八卦者，二、四为肩，六八为足， 上九、下一，左三右七也。坎一、坤二、震三、巽四、中五、乾六、兑七、艮八、离九， 此九宫也。内九宫亦如此。
Fū lí: Nán zhèng, wǔ, huǒ, xīnjīng; kǎn: Běi zhèng, le, shuǐ, shèn jīng; zhèn: Dōng zhèng, mǎo, mù, gān jīng; duì: Xī zhèng, yǒu, jīn, fèi jīng; qián: Xīběi yú, jīn, dàcháng huà shuǐ; kūn; xīnán yú, tǔ, pí huà tǔ; xùn; dōngnán yú, dǎn mù huà tǔ; gěn: Dōngběi yú, wèi tǔ huà huǒ. Cǐ nèi bāguà yě. Wài bāguà zhě, èr, sì wèi jiān, liùbā wèi zú, shàng jiǔ, xià yī, zuǒ sān yòu qī yě. Kǎn yī, kūn èr, zhèn sān, xùn sì, zhōng wǔ, qián liù, duì qī, gěn bā, lí jiǔ, cǐ jiǔgōng yě. Nèi jiǔgōng yì rúcǐ.
Now, Li: the south proper, Wu (horse hour, 11am-1pm), Fire, Heart Meridian; Kan: the north proper, Zi (rat hour, 11pm-1am), Water, Kidney Meridian; Zhen: the east proper, Mao (rabbit hour, 5am-7am), Wood, Liver Meridian; Dui: the west proper, You (rooster hour, 5pm-7pm), Metal, Lung Meridian; Qian: northwest corner, Metal, Large Intestine transforms into Water; Kun: southwest corner, Earth, Spleen transforms into Earth; Xun: southeast corner, Gallbladder Wood transforms into Earth; Gen: northeast corner, Stomach Earth transforms into Fire. These are the internal eight trigrams. As for the external eight trigrams, two and four are the shoulders, six and eight are the feet, nine is above, one is below, three is left and seven is right. Kan is one, Kun is two, Zhen is three, Xun is four, Center is five, Qian is six, Dui is seven, Gen is eight, Li is nine—this is the nine palaces. The internal nine palaces are likewise.
表里者：乙肝、左肋，化金通肺；甲胆，化土通脾；丁心，化木中胆，通肝；丙小肠，化 水通肾；己脾，化土通胃；戊胃，化火通心，后背前胸，山泽通气；辛肺、右肋，化水通 肾；庚大肠，化金通肺；癸肾，下部，化火通心；壬膀胱，化木通肝。此十天干之内外也。 十二地支亦如此之内外也。
Biǎo lǐ zhě: Yǐgān, zuǒ lē, huà jīn tōng fèi; jiǎ dǎn, huà tǔ tōng pí; dīng xīn, huà mù zhōng dǎn, tōng gān; bǐng xiǎocháng, huà shuǐ tōng shèn; jǐ pí, huà tǔ tōng wèi; wù wèi, huà huǒ tōng xīn, hòu bèi qián xiōng, shān zé tōngqì; xīn fèi, yòu lē, huà shuǐ tōng shèn; gēng dàcháng, huà jīn tōng fèi; guǐ shèn, xiàbù, huà huǒ tōng xīn; rén pángguāng, huà mù tōng gān. Cǐ shí tiāngān zhī nèiwài yě. Shí'èr dìzhī yì rúcǐ zhī nèiwài yě.
Regarding inner and outer: Yi Liver, left ribs, transforms into Metal connecting to Lungs; Jia Gallbladder, transforms into Earth connecting to Spleen; Ding Heart, transforms into Wood within Gallbladder, connecting to Liver; Bing Small Intestine, transforms into Water connecting to Kidneys; Ji Spleen, transforms into Earth connecting to Stomach; Wu Stomach, transforms into Fire connecting to Heart, back and chest, mountains and marshes circulate qi; Xin Lungs, right ribs, transform into Water connecting to Kidneys; Geng Large Intestine, transforms into Metal connecting to Lungs; Gui Kidneys, lower region, transform into Fire connecting to Heart; Ren Bladder, transforms into Wood connecting to Liver. These are the internal and external aspects of the Ten Heavenly Stems. The Twelve Earthly Branches also have similar internal and external aspects.
明斯理，则可与言修身之道矣。
Míng sī lǐ, zé kě yǔ yán xiūshēn zhī dào yǐ.
Understanding these principles, one can then discuss the way of self-cultivation.
盖言道者， 非自修身无由得成也。 然又分为三乘之修法。 乘者， 成也。 上乘，即大成也； 下乘，即小成也；中乘，即诚之者成也。法分三修，成功一也。
Gài yán dào zhě, fēi zì xiūshēn wú yóu dé chéng yě. Rán yòu fēn wéi sān chéng zhī xiūfǎ. Chéng zhě, chéng yě. Shàngchéng, jí dàchéng yě; xià chéng, jí xiǎo chéng yě; zhōng chéng, jí chéng zhī zhě chéng yě. Fǎ fēn sān xiū, chénggōng yī yě.
Generally speaking, those who speak of the Way cannot achieve it without self-cultivation. Yet this is further divided into three levels of cultivation methods. "Cheng" means achievement. The upper level is great achievement; the lower level is small achievement; the middle level is achievement through sincerity. Though the methods are divided into three cultivations, success is one.
文修于内，武修于外。体育内也，武事外也。其修法内外、表里成功集大成，即上乘也。 由体育之文而得武事之武， 或由武事之武而得体育之文， 即中乘也。然独知体育之文，不 知武事而成者，或专武事，不为体育而成者，即小成也。
Wén xiū yú nèi, wǔ xiū yú wài. Tǐyù nèi yě, wǔ shì wài yě. Qí xiūfǎ nèiwài, biǎo lǐ chénggōng jídàchéng, jí shàngchéng yě. Yóu tǐyù zhī wén ér dé wǔ shì zhī wǔ, huò yóu wǔ shì zhī wǔ ér dé tǐyù zhī wén, jí zhōng chéng yě. Rán dú zhī tǐyù zhī wén, bùzhī wǔ shì ér chéng zhě, huò zhuān wǔ shì, bù wéi tǐyù ér chéng zhě, jí xiǎo chéng yě.
Intellectual cultivation is internal, martial cultivation is external. Physical cultivation is internal, martial affairs are external. When the cultivation method succeeds both internally and externally, inside and out, gathering great achievement, this is the upper level. Attaining the martial of martial affairs through the intellectual of physical cultivation, or attaining the intellectual of physical cultivation through the martial of martial affairs, this is the middle level. However, knowing only the intellectual of physical cultivation without knowing martial affairs and achieving success, or specializing only in martial affairs without engaging in physical cultivation and achieving success, this is the small achievement.
太极之武事， 外操柔软， 内含坚刚。而求柔软之于外， 久而久之，自得内之坚刚。非有心 之坚刚， 实有心之柔软也。
Tàijí zhī wǔ shì, wài cāo róuruǎn, nèi hán jiān gāng. Ér qiú róuruǎn zhī yú wài, jiǔ'érjiǔzhī, zìdé nèi zhī jiān gāng. Fēi yǒuxīn zhī jiān gāng, shí yǒuxīn zhī róuruǎn yě.
In the martial affairs of Taiji, externally practice softness, internally contain firmness and strength. By seeking softness in the external, over time, one naturally attains inner firmness and strength. This is not intentional firmness and strength, but truly intentional softness.
所难者，内要含蓄坚刚而不外施，终柔软而迎敌。以柔软而应坚刚，使坚刚尽化乌有矣！
Suǒ nàn zhě, nèi yào hánxù jiān gāng ér bù wài shī, zhōng róuruǎn ér yíng dí. Yǐ róuruǎn ér yīng jiān gāng, shǐ jiān gāng jǐn huà wūyǒu yǐ!
What is difficult is that internally one must contain firmness and strength without displaying it externally, ultimately remaining soft while meeting the opponent. Using softness to respond to firmness and strength, causing firmness and strength to completely dissolve into nothingness!
其功何以得乎？ 要非粘黏连随已成， 自得运动知觉，方为懂劲；而后神而明之，化境极矣。
Qí gōng héyǐ dé hū? Yào fēi zhān nián lián suí yǐ chéng, zìdé yùndòng zhījué, fāng wéi dǒng jìn; érhòu shén ér míngzhī, huàjìng jí yǐ.
How is this skill attained? Only when sticking, adhering, connecting and following have been accomplished, and one has naturally gained the awareness of movement, can this be called understanding jin; and then with spiritual clarity, the realm of transformation reaches its ultimate.
夫四两拨千斤之妙，功不及化境，将何以能？是所谓懂粘黏连随，得其视听轻灵之巧耳！
Fū sìliǎngbōqiānjīn zhī miào, gōng bùjí huàjìng, jiāng héyǐ néng? Shì suǒwèi dǒng zhān nián lián suí, dé qí shìtīng qīng líng zhī qiǎo ěr!
The marvel of deflecting a thousand pounds with four ounces—if one's skill has not reached the realm of transformation, how can this be achieved? This is what is called understanding sticking, adhering, connecting and following, attaining the skillful subtlety of keen perception and nimble responsiveness!
太极者元也，无论内外、上下、左右，不离此元也。
Tàijí zhě yuán yě, wúlùn nèiwài, shàngxià, zuǒyòu, bùlí cǐ yuán yě.
Taiji is the circle; whether internal or external, above or below, left or right, it does not depart from this circle.
太极者方也，无论内外、上下、左右,不离此方也。
Tàijí zhě fāng yě, wúlùn nèiwài, shàngxià, zuǒyòu, bùlí cǐ fāng yě.
Taiji is the square; whether internal or external, above or below, left or right, it does not depart from this square.
元规矩之至，其孰能 出此以外哉！
Yuán zhī chūrù, fāng zhī jìntuì, suí fāng jiù yuán zhī wǎnglái yě, fāng wéi kāizhǎn, yuán wèi jǐncòu. Fāng yuán guījǔ zhī zhì, qí shú néng chū cǐ yǐwài zāi!
The circle and square are the ultimate rules and standards—who can go beyond these!
如此得心应手，仰高钻坚，神乎其神，见隐显微，明而且明，生生不巳，欲罢不能矣！
Rúcǐ déxīnyìngshǒu, yǎng gāo zuān jiān, shénhūqíshén, jiàn yǐn xiǎn wéi, míng érqiě míng, shēngshēng bù sì, yùbàbùnéng yǐ!
Thus responding perfectly with ease, looking up it seems higher and drilling down it seems harder, spirit upon spirit, perceiving the hidden and revealing the subtle, clarity upon clarity, endlessly renewing and unable to stop!
双页为病，干於填实，与沉不同也；双沉不为病，自尔腾虚，与重不-也。
Shuāng yè wèi bìng, gàn yú tián shí, yǔ chén bùtóng yě; shuāng chén bù wéi bìng, zì ěr téng xū, yǔ zhòng bù-yě.
Double floating is a defect, rigid and filled solid, different from sinking; double sinking is not a defect, naturally rising into emptiness, not the same as heaviness.
双浮为病，祗如漂渺，与轻不例也；双轻不为病，天然轻灵，与浮不等也。
Shuāng fú wèi bìng, zhī rú piào miǎo, yǔ qīng bù lì yě; shuāng qīng bù wéi bìng, tiānrán qīng líng, yǔ fú bù děng yě.
Double floating is a defect, merely drifting and vague, not the same as lightness; double lightness is not a defect, naturally nimble and agile, not equal to floating.
半轻半重不为病。 偏轻偏垂为病。 半者，半有若落也, 所以不为病, 偏者, 偏无着落也, 所以为病。偏无者落, 必失方圆; 半有着落, 岂出方圆?
Bàn qīng bàn zhòng bù wéi bìng. Piān qīng piān chuí wèi bìng. Bàn zhě, bàn yǒu ruò luò yě, suǒyǐ bù wéi bìng, piān zhě, piān wú zhuóluò yě, suǒyǐ wéi bìng. Piān wú zhě luò, bì shī fāngyuán; bàn yǒu zhuóluò, qǐ chū fāngyuán?
Half light and half heavy is not a defect. Leaning light or leaning heavy is a defect. "Half" means half having a point of settlement, therefore it is not a defect; "leaning" means leaning without a point of settlement, therefore it is a defect. Leaning without a point of settlement will inevitably lose the square and circle; half having a point of settlement, how could it depart from the square and circle?
半浮半沉为病，失于不及也：偏浮偏沉，失于太过也。
Bàn fú bàn chén wèi bìng, shī yú bùjí yě: Piān fú piān chén, shī yú tàiguò yě.
Half floating and half sinking is a defect, a failure due to insufficiency; leaning floating or leaning sinking is a failure due to excess.
半重偏匝滞而不正也：半轻偏轻,灵而不圆。
Bàn zhòng piān zā zhì ér bùzhèng yě: Bàn qīng piān qīng, líng ér bù yuán.
Half heavy leaning full is stagnant and not upright; half light leaning light is nimble but not rounded.
半沉偏沉，虚而不正也；半浮偏浮，茫而不圆也。
Bàn chén piān chén, xū ér bùzhèng yě; bàn fú piān fú, máng ér bù yuán yě.
Half sinking leaning sinking is empty but not upright; half floating leaning floating is vague but not rounded.
夫双轻不近于浮，则为轻灵；双沉不近于重，则为离虚，故曰"上手”。轻重半有着落，则 为"平手”。除此三者之外，皆为“病手"。
Fū shuāng qīng bù jìn yú fú, zé wèi qīng líng; shuāng chén bù jìn yú zhòng, zé wèi lí xū, gù yuē"shàngshǒu”. Qīngzhòng bàn yǒu zhuóluò, zé wèi"píngshǒu”. Chú cǐ sān zhě zhī wài, jiē wèi “bìng shǒu".
If double lightness does not approach floating, then it is nimble and agile; if double sinking does not approach heaviness, then it is rising into emptiness, thus it is called "superior hands". If light and heavy each half have a point of settlement, then it is "average hands". Apart from these three, all are "defective hands".
孟内之虚灵不昧,能致「外气之清明，流行乎肢体也。
Mèng nèi zhī xū líng bù mèi, néng zhì `wài qì zhī qīngmíng, liúxíng hū zhītǐ yě.
The inner emptiness and spirit being clear and unobscured enables one to bring about the clarity of outer qi, flowing throughout the limbs and body.
若不穷研轻重浮沉之手，徒劳掘井不及泉之叹耳!
Ruò bù qióng yán qīngzhòng fúchén zhī shǒu, túláo jué jǐng bùjí quán zhī tàn ěr!
If one does not thoroughly study the hands of light, heavy, floating and sinking, it is futile labor like digging a well that never reaches the spring!
然有方圆四正之手，表里精粗无不到，则己极大成，又何云四隅出方圆矣！所谓方而圆、 圆而方，超出象外，得其寰中之〃上手〃也。
Rán yǒu fāngyuán sì zhèngzhī shǒu, biǎo lǐ jīng cū wúbù dào, zé jǐ jí dàchéng, yòu hé yún sìyú chū fāngyuán yǐ! Suǒwèi fāng ér yuán, yuán ér fāng, chāochū xiàng wài, dé qí huán zhōng zhī ”shàngshǒu” yě.
However, when one possesses the hands of square and circle with the four cardinal directions, reaching everywhere from outer to inner, from refined to coarse, then one has already reached great accomplishment—why speak of the four corners emerging from square and circle! What is called "square yet round, round yet square," transcending beyond form, attaining the "superior hands" within the realm.
四正,即四方也,所谓掤、捋、挤、按也。初不知方能使圆。方圆复始之理无己，焉能出 隅之手矣!缘人外之肢体，内之神气，弗得轻灵方圆四正之功,始出轻重沉浮之病，则有 隅矣！
Sì zhèng, jí sìfāng yě, suǒwèi pěng, lǚ, jǐ, àn yě. Chū bùzhī fāng néng shǐ yuán. Fāngyuán fù shǐ zhī lǐ wú jǐ, yān néng chū yú zhī shǒu yǐ! Yuán rén wài zhī zhītǐ, nèi zhī shénqì, fú dé qīng líng fāngyuán sì zhèngzhī gōng, shǐ chū qīngzhòng chénfú zhī bìng, zé yǒu yú yǐ!
The four cardinal directions are the four sides, namely ward, roll, press, and push. Initially one does not know that the square can enable the circle. The principle of square and circle returning to the beginning is endless—how could one produce the hands of the corners! Because a person's outer limbs and body, and inner spirit and qi, have not attained the skill of nimble and agile square and circle with the four cardinal directions, defects of light, heavy, sinking and floating begin to emerge, and then there are corners!
譬如：半垂偏垂，滞而不正,自然为採、冽、肘、靠之隅手，或双重填实,亦出隅手也。 病多之手，不得已以隅手扶之，而归网中方正之手；虽然至底者，肘靠亦及此以辅，其所 以云尔。夫日后功夫能致I.乘者，亦须获揉拘而仍归大中至正矣！是四隅之所用者，因失 体而补缺云云。
Pìrú: Bàn chuí piān chuí, zhì ér bùzhèng, zìrán wèi căi, liè, zhǒu, kào zhī yú shǒu, huò shuāngchóng tián shí, yì chū yú shǒu yě. Bìng duō zhī shǒu, bùdéyǐ yǐ yú shǒu fú zhī, ér guī wǎng zhōng fāngzhèng zhī shǒu; suīrán zhì dǐ zhě, zhǒu kào yì jí cǐ yǐ fǔ, qí suǒyǐ yún ěr. Fū rìhòu gōngfū néng zhì I. Chéng zhě, yì xū huò róu jū ér réng guī dà zhōng zhì zhèng yǐ! Shì sìyú zhī suǒyòng zhě, yīn shī tǐ ér bǔquē yúnyún.
For example: half drooping leaning drooping, stagnant and not upright, naturally becomes the corner hands of pluck, split, elbow, and lean; or double heaviness filling solid, also produces corner hands. Hands with many defects, one has no choice but to support them with corner hands, and return to the square and upright hands within the net; even so, for those reaching the bottom, elbow and kao also reach this point to assist, this is why it is said so. In the future, if one's skill can reach the highest level, one must still attain flexibility and constraint while still returning to the great center of ultimate uprightness! The use of the four corners is to compensate for deficiencies due to loss of proper body alignment.
顶如准，故云 “顶头怂''也。 两手即平左右之盘也。 腰即平之根株也。 “立如平准"， 所谓轻重浮沉、 分厘毫幺幻则偏显然矣!
Dǐng rú zhǔn, gù yún “dǐngtóu sǒng'' yě. Liǎngshǒu jí píng zuǒyòu zhī pán yě. Yāo jí píng zhī gēnzhū yě. “Lì rú píng zhǔn", suǒwèi qīngzhòng fúchén, fēn lí háo yāo huàn zé piān xiǎnrán yǐ!
The crown is like the beam of a balance, hence the saying "suspend the crown of the head." The two hands are the left and right pans of the balance. The waist is the root and pillar of the balance. "Standing like a level balance"—the so-called light, heavy, floating and sinking, even the slightest fraction of difference will clearly result in deviation!
有准顶头悬，腰之根下株（尾闾至胸门也）。 上下一条线，全凭两手转。 变化取分毫，尺寸自己辨。
Yǒu zhǔn dǐngtóu xuán, yāo zhī gēn xià zhū (wěi lǘ zhì xiōng mén yě). Shàngxià yītiáo xiàn, quán píng liǎngshǒu zhuàn. Biànhuà qǔ fēnháo, chǐcùn zìjǐ biàn.
With the balance beam, suspend the crown of the head; the waist's root and lower pillar (from the tailbone to the chest gate). Above and below, one continuous line, relying entirely on the two hands to turn. Change and transformation taken to the smallest measure, the distances you distinguish yourself.
车轮两命门，一瑟摇又转。
Chēlún liǎng mìng mén, yī sè yáo yòu zhuǎn.
The wheel turns at the two gates of life, like a zither swaying and rotating.
心令气柢使,自然随我便。 满身轻利者,金刚罗汉炼。
Xīn lìng qì dǐ shǐ, zìrán suí wǒ biàn. Mǎn shēn qīng lì zhě, jīngāng luóhàn liàn.
The mind commands the qi to reach the foundation, naturally following my will. The whole body light and agile, forged like vajra and arhat.
对待有往来,是早或是晚。 合则放发出,不必凌筲箭。 涵养有多少, 一气哈而远。
Duìdài yǒu wǎnglái, shì zǎo huò shì wǎn. Hé zé fàng fāchū, bùbì líng shāo jiàn. Hányǎng yǒu duōshǎo, yīqì hā ér yuǎn.
In engagement there is give and take, whether early or late. When unified then release and issue forth, no need to rush like arrows. However much cultivation one has, with one breath exhale it far.
口授须秘传，开门见中天。
Kǒushòu xū mì chuán, kāimén jiàn zhōng tiān.
Oral transmission must be kept secret; open the door and see the central heaven.
血为营， 气为卫。
Xuè wéi yíng, qì wèi wèi.
Blood is nourishment, qi is protection.
血流行于肉、膜、络，气流行于骨、筋、脉。
Xuè liúxíng yú ròu, mó, luò, qì liúxíng yú gǔ, jīn, mài.
Blood flows through the flesh, fascia, and collaterals; qi flows through the bones, tendons, and meridians.
筋、甲为骨之余。发、毛为血之余。
Jīn, jiǎ wèi gǔ zhī yú. Fā, máo wèi xuè zhī yú.
Tendons and nails are the surplus of the bones. Hair and body hair are the surplus of the blood.
血旺则发毛盛，气足则筋甲壮。
Xuè wàng zé fāmáo shèng, qì zú zé jīn jiǎ zhuàng.
When blood is abundant, then hair flourishes; when qi is sufficient, then tendons and nails are strong.
故血气之勇力，出于骨、皮、毛之外壮；气血之体用，出于肉、筋、甲之内壮。
Gù xuèqì zhī yǒnglì, chū yú gǔ, pí, máo zhī wài zhuàng; qì xuè zhī tǐ yòng, chū yú ròu, jīn, jiǎ zhī nèi zhuàng.
Therefore, the courage and strength of blood and qi come from external strength in the bones, skin, and hair; the substance and function of qi and blood come from internal strength in the flesh, tendons, and nails.
气以血之盈虚，血以气之消长。消长盈虚，周而复始，終身用之不能尽者矣！
Qì yǐ xuè zhī yíng xū, xuè yǐ qì zhī xiāozhǎng. Xiāozhǎng yíng xū, zhōu'érfùshǐ, zhōngshēn yòng zhī bùnéng jǐn zhě yǐ!
Qi depends on the fullness and emptiness of blood; blood depends on the waxing and waning of qi. Waxing and waning, fullness and emptiness, cycling and returning to the beginning—throughout one's entire life they cannot be exhausted!
气走于膜、络、筋、脉、力出于血、肉、皮、骨。 故有力者皆外壮于皮骨、形也：有气者 是内壮于筋脉、象也。气血功于内壮，血气功于外壮。
Qì zǒu yú mó, luò, jīn, mài, lì chū yú xuè, ròu, pí, gǔ. Gù yǒulì zhě jiē wài zhuàng yú pí gǔ, xíng yě: Yǒu qì zhě shì nèi zhuàng yú jīn mài, xiàng yě. Qì xuè gōng yú nèi zhuàng, xuè qì gōng yú wài zhuàng.
Qi travels through the fascia, collaterals, tendons, and meridians; strength comes from blood, flesh, skin, and bone. Therefore, those who have strength are all externally strong in skin and bone—this is form; those who have qi are internally strong in tendons and meridians—this is image. Qi and blood cultivate internal strength, blood and qi cultivate external strength.
要之，明于 ”气血” 二字之功能，自知力气之由来矣！知气力之所以然，自能知用力，行气 之分别。行气于筋脉，用力于皮骨，大不相侔也。
Yào zhī, míng yú “qì xuè” èr zì zhī gōngnéng, zì zhī lìqì zhī yóulái yǐ! Zhī qìlì zhī suǒyǐrán, zì néng zhī yònglì, xíng qì zhī fēnbié. Xíng qì yú jīn mài, yònglì yú pí gǔ, dà bù xiāng móu yě.
In sum: if you clearly understand the functions of the two words “qi” and “blood,” then you will naturally understand where strength and energy come from. If you understand how qi and strength work, then you will naturally understand the difference between using strength and circulating qi. Circulating qi works through the tendons and vessels/meridians; using strength acts through the skin and bones—they are fundamentally not the same.
功夫先炼开展，后炼紧凑。 开展成而得之，才讲紧凑; 紧凑得成, 才讲尺，寸，分，毫。
Gōngfū xiān liàn kāizhǎn, hòu liàn jǐncòu. Kāizhǎn chéng ér dé zhī, cái jiǎng jǐncòu; jǐncòu dé chéng, cái jiǎng chǐ, cùn, fēn, háo.
First, train gongfu by opening and extending, then train by being compact. Once opening and extending are achieved and obtained, then discuss being compact; once being compact is achieved, then discuss chi, cun, fen, and hao.
由尺住之成功，而后能寸住，分住，毫住。 此所谓尺寸分毫之理也明矣！
Yóu chǐ zhù zhī chénggōng, érhòu néng cùn zhù, fēn zhù, háo zhù. Cǐ suǒwèi chǐcùn fēnháo zhī lǐ yě míng yǐ!
From the success of stopping at chi, one can then stop at cun, stop at fen, and stop at hao. This is what is meant by the principle of chi, cun, fen, and hao being clear!
然尺必十寸，寸必十分，分必十毫，其数在焉！故云：对待者，数也。知其数，则能得尺 寸分毫也。要知其数，非秘授，而能量之者哉！
Rán chǐ bì shí cùn, cùn bì shífēn, fēn bì shí háo, qí shù zài yān! Gù yún: Duìdài zhě, shù yě. Zhī qí shù, zé néng dé chǐcùn fēnháo yě. Yào zhī qí shù, fēi mì shòu, ér néngliàng zhī zhě zāi!
However, a chi must be ten cun, a cun must be ten fen, and a fen must be ten hao—this is the numerical measure! Therefore it is said: correspondence is number. Knowing its number, one can then obtain chi, cun, fen, and hao. To know these numbers requires secret transmission; how can one measure them otherwise!
节膜、拿脉、抓筋、闭穴,此四功由尺、寸、分、毫得之后而求之。
Jié mó, ná mài, zhuā jīn, bì xué, cǐ sì gōng yóu chǐ, cùn, fēn, háo dé zhīhòu ér qiú zhī.
Intercepting the fascia, seizing the meridians, grabbing the tendons, and closing the acupuncture points—these four skills are pursued after attaining precision (chi, cun, fen, and hao).
膜若节之，血不周流。脉若拿之，气难行走。筋若抓之，身无主地。穴若闭之，神昏气暗。
Mó ruò jié zhī, xuè bù zhōu liú. Mài ruò ná zhī, qì nán xíngzǒu. Jīn ruò zhuā zhī, shēn wú zhǔ dì. Xué ruò bì zhī, shén hūn qì àn.
If the fascia is intercepted, blood cannot circulate freely. If the meridians are seized, qi has difficulty moving. If the tendons are grabbed, the body has no foundation. If the acupuncture points are closed, the spirit becomes confused and qi grows dim.
抓膜节之半死，申脉拿之似亡，单筋抓之劲断，死穴闭之无生。
Zhuā mó jié zhī bànsǐ, shēn mài ná zhī shì wáng, dān jīn zhuā zhī jìn duàn, sǐ xué bì zhī wú shēng.
Grabbing the fascia intercepts it to a half-dead state, seizing the channels seems like death, grabbing a single tendon severs the strength, closing a fatal point leaves no life.
总之，气血精神若无，身何有主也？如能节、拿、抓、闭之功，非得点传不可。
Zǒngzhī, qì xuè jīngshén ruò wú, shēn hé yǒu zhǔ yě? Rú néng jié, ná, zhuā, bì zhī gōng, fēi děi diǎn chuán bùkě.
In summary, if qi, blood and spirit are absent, how can the body have a master? The skills of intercepting, seizing, grabbing, and closing—these must be transmitted through direct teaching.
挫、揉、捶、打于人、于己，按、摩、推、拿于人、于己，開、合、升、降于人、于己， 此十二字皆用手也。
Cuò, róu, chuí, dǎ yú rén, yú jǐ, àn, mó, tuī, ná yú rén, yú jǐ, kāi, hé, shēng, jiàng yú rén, yú jǐ, cǐ shíèr zì jiē yòng shǒu yě.
Dislocating, kneading, hammering, and hitting—applied to others or to oneself; pressing, grinding, pushing, and seizing—applied to others or to oneself; opening, closing, rising, and falling—applied to others or to oneself. These twelve characters all employ the hands.
屈、伸、动、静于人、于己，起、落、急、缓于人、于己，闪、还、撩、了于人、于己， 此十二字于己气也，于人手也。
Qū, shēn, dòng, jìng yú rén, yú jǐ, qǐ, luò, jí, huǎn yú rén, yú jǐ, shǎn, hái, liāo, liāo yú rén, yú jǐ, cǐ shí'èr zì yú jǐ qì yě, yú rénshǒu yě.
Bending, extending, moving, and being still—applied to others or to oneself; rising, falling, fast, and slow—applied to others or to oneself; dodging, returning, deflecting upward, and finishing—applied to others or to oneself. These twelve characters relate to one's own qi, and to the opponent's hands.
转、换、进、退，于己身、于人步也。顾、盼、前、后，于己目、于人手也。即瞻前眇后, 左顾右盼也。此八字关乎神矣！
Zhuǎn, huàn, jìn, tuì, yú jǐ shēn, yú rén bù yě. Gù, pàn, qián, hòu, yú jǐ mù, yú rénshǒu yě. Jí zhān qián miǎo hòu, zuǒgù-yòupàn yě. Cǐ bāzì guānhū shén yǐ!
Turning, changing, advancing, and retreating—relate to one's own body and to the opponent's footwork. Looking, glancing, front, and back—relate to one's own eyes and to the opponent's hands. This is looking forward and gazing back, looking left and glancing right. These eight characters relate to spirit!
断、接、俯、仰，此四字关乎意劲也。断、接关乎神气也，俯、仰关乎手足也。
Duàn, jiē, fǔ, yǎng, cǐ sì zì guānhū yì jìn yě. Duàn, jiē guānhū shénqì yě, fǔ, yǎng guānhū shǒuzú yě.
Breaking, connecting, bowing down, and looking up—these four characters relate to Yi Jin (intent-force). Breaking and connecting relate to spirit and qi; bowing down and looking up relate to hands and feet.
劲断意不断，意断神可接。劲、意、神俱断，则俯仰矣！手足无着落耳！俯为一扣，仰为 一反而已矣。不使扣反，非断而复接不可。
Jìn duàn yì bùduàn, yì duàn shén kě jiē. Jìn, yì, shén jù duàn, zé fǔyǎng yǐ! Shǒuzú wú zhuóluò ěr! Fǔ wéi yī kòu, yǎng wéi yī fǎn'ér yǐ yǐ. Bù shǐ kòu fǎn, fēi duàn ér fù jiē bùkě.
Even when force is broken, mind is not broken; even when mind is broken, spirit can connect. If force, mind, and spirit are all broken, then one is at the mercy of bowing down and looking up! The hands and feet have nowhere to land! Bowing down is a hooking motion, looking up is simply a reversal. To prevent hooking and reversal, one must break and then reconnect.
对待之病，以俯仰为重。时刻在心，身、手、足不使断之无接，则不能俯仰也！
Duìdài zhī bìng, yǐ fǔyǎng wéi zhòng. Shíkè zàixīn, shēn, shǒu, zú bù shǐ duàn zhī wú jiē, zé bùnéng fǔyǎng yě!
In the sickness of engagement, bowing down and looking up are of utmost importance. Keep this constantly in mind: if the body, hands, and feet allow breaking without connection, then one cannot bow down and look up!
求其断接之能，非现隐、显微不可。隐微似断而未断; 现显似接而未接。接接断断，断断 接接, 其意心、身体、神气极于隐显, 又何虑不粘黏连随哉。
Qiú qí duàn jiē zhī néng, fēi xiàn yǐn, xiǎn wéi bùkě. Yǐn wēi shì duàn ér wèi duàn; xiàn xiǎn shì jiē ér wèi jiē. Jiē jiē duànduàn, duànduàn jiē jiē, qí yì xīn, shēntǐ, shénqì jí yú yǐn xiǎn, yòu hé lǜ bù zhān nián lián suí zāi.
To seek the ability to break and connect, one cannot do without manifesting and concealing, revealing and subtle. Concealed and subtle seems broken yet not broken; manifested and revealed seems connected yet not connected. Connecting and breaking, breaking and connecting—when intent, mind, body, spirit and qi reach the extreme of concealed and revealed, why worry about not being able to adhere, stick, connect and follow?
对待之功，既得尺寸分毫于手，则可量之矣。然不论节拿抓闭之手易，若节膜、拿脉、抓 筋、闭穴，则难！非自尺寸分毫量之不可得也。
Duìdài zhī gōng, jìdé chǐcùn fēnháo yú shǒu, zé kě liàng zhī yǐ. Rán bùlùn jié ná zhuā bì zhī shǒu yì, ruò jié mó, ná mài, zhuā jīn, bì xué, zé nán! Fēi zì chǐcùn fēnháo liàng zhī bùkě dé yě.
In the skill of engagement, once one has obtained precision of inches, tenths, hundredths, and thousandths in the hands, then one can measure it. However, although the hands of intercepting, seizing, grabbing, and closing are easy, if it comes to intercepting the membrane, seizing the pulse, grabbing the sinew, and closing the acupoint, then it is difficult! Without measuring from inches, tenths, hundredths, and thousandths, it cannot be obtained.
节，不量，由按而得膜；
Jié, bù liàng, yóu àn ér dé mó;
Intercepting—without measuring, one obtains the membrane through pressing;
拿, 不量, 由摩而得脉;
Ná, bù liàng, yóu mó ér dé mài;
Seizing—without measuring, one obtains the pulse through rubbing;
抓,不量,由推而得筋;
Zhuā, bù liàng, yóu tuī ér dé jīn;
Grabbing—without measuring, one obtains the sinew through pushing;
拿闭,非量而不能得穴。由尺盈而缩之寸、分、毫也。
Ná bì, fēi liàng ér bùnéng dé xué. Yóu chǐ yíng ér suō zhī cùn, fēn, háo yě.
Closing-off—without measuring, one cannot obtain the acupoint. It comes from a full chi and contracting it to inch, tenth, and hundredth.
此四者，虽有高授，然非自己功夫久者，无能贯通焉！
Cǐ sì zhě, suī yǒu gāo shòu, rán fēi zìjǐ gōngfū jiǔ zhě, wúnéng guàntōng yān!
Although these four may be taught by a master, without one's own long-term practice, one cannot penetrate and comprehend them!
补泻气力于自己难，补泻气力于人亦难。补自己者，知觉功亏则补，运动功过则泻，所以, 求诸己不易也。补于人者，气过则补之，力过则泻之，此胜彼败，所由然也。
Bǔ xiè qìlì yú zìjǐ nán, bǔ xiè qìlì yú rén yì nán. Bǔ zìjǐ zhě, zhījué gōng kuī zé bǔ, yùndòng gōngguò zé xiè, suǒyǐ, qiú zhū jǐ bùyì yě. Bǔ yú rén zhě, qìguò zé bǔ zhī, lìguò zé xiè zhī, cǐ shèng bǐ bài, suǒ yóu rán yě.
Replenishing and draining off qi and li (force) in oneself is difficult; replenishing and draining off qi and li in another person is also difficult. For replenishing oneself: when awareness and skill are deficient, then replenish; when movement and skill are excessive, then drain off. Therefore, seeking this within oneself is not easy. For replenishing in another person: when their qi is excessive, then replenish it; when their force is excessive, then drain it off. This is the reason why one wins and the other loses.
气过或泻，力过或补，共理虽亦然，其有详夫过补为之过上加过，过泻为之缓他不及，他 必更过, 仍加过也。
Qìguò huò xiè, lìguò huò bǔ, gòng lǐ suī yì rán, qí yǒu xiáng fūguò bǔ wéi zhīguò shàng jiāguò, guò xiè wéi zhī huǎn tā bùjí, tā bì gèngguò, réng jiāguò yě.
When qi is excessive one may drain it off, when force is excessive one may replenish it—the principle is also true in this way. However, one must consider in detail that replenishing what is excessive adds excess upon excess, while draining off what is excessive slows down the opponent's deficiency; the opponent will inevitably become more excessive, still adding excess.
补气泻力于人之法, 均为加过于人矣。补气名曰"结气法"。泻力名曰“空力法〃。
Bǔ qì xiè lì yú rén zhī fǎ, jūn wèi jiā guòyú rén yǐ. Bǔ qì míng yuē "jié qì fǎ". Xiè lì míng yuē “kōnglì fǎ”.
The method of replenishing qi and draining off force in another person—both add excess to the opponent. Replenishing qi is called the "Knotting Qi Method." Draining off force is called the "Emptying Force Method."
有挫空、挫结，有揉空、揉结之辨。 挫空者，则力隅矣！挫结者，则气断矣！揉空者，则 力分矣！揉结者，则气隅矣！
Yǒu cuò kōng, cuò jié, yǒu róu kōng, róu jié zhī biàn. Cuò kōng zhě, zé lì yú yǐ! Cuò jié zhě, zé qì duàn yǐ! Róu kōng zhě, zé lì fēn yǐ! Róu jié zhě, zé qì yú yǐ!
There are distinctions between cuo kong (striking emptiness), cuo jie (striking knots), rou kong (kneading emptiness), and rou jie (kneading knots). When striking emptiness, then force is cornered! When striking knots, then qi is severed! When kneading emptiness, then force is divided! When kneading knots, then qi is cornered!
若结揉挫则气力反, 空揉挫则气力败。结挫揉则力胜于气,力在气上矣!空挫揉则气盛于 力，气过、力不及矣！
Ruò jié róu cuò zé qìlì fǎn kōng róu cuò zé qìlì bài. Jié cuò róu zé lì shèng yú qì, lì zài qì shàng yǐ! Kōng cuò róu zé qì shèng yú lì, qìguò, lì bùjí yǐ!
If one kneads and strikes knots, then qi and force reverse; if one kneads and strikes emptiness, then qi and force are defeated. When striking knots and kneading, force prevails over qi—force is above qi! When striking emptiness and kneading, qi prevails over force—qi is excessive and force is insufficient!
挫結揉、揉結挫皆气閉於力矣! 挫空揉, 揉空挫, 皆力鑿於气矣!
Cuò jié róu, róu jié cuò jiē qì bì yú lì yǐ! Cuò kōng róu, róu kōng cuò, jiē lì záo yú qì yǐ!
Striking knots and kneading, kneading knots and striking—in both cases qi is blocked by force! Striking emptiness and kneading, kneading emptiness and striking—in both cases force bores into qi!
总之，挫结、揉空之法,亦必由尺寸分毫量，能如是也!不然，无地之挫揉,平虚之灵结, 亦由何而致于哉！
Zǒngzhī, cuò jié, róu kōng zhī fǎ, yì bì yóu chǐcùn fēnháo liàng, néng rúshì yě! Bùrán, wú dì zhī cuò róu, píng xū zhī líng jié, yì yóu hé ér zhì yú zāi!
In summary, the methods of striking knots and kneading emptiness must also be based on measurements of chi, cun, fen, and hao to be effective! Otherwise, striking and kneading without ground, and nimble knotting in level emptiness—how could these be achieved!
夫未懂劲之先，长出顶、匾、丢、抗之病；既懂劲之后，恐出断、接、俯、仰之病。然未 懂劲，故然病出；既憧劲，何以出病乎？
缘劲似懂未懂之际，正在两可，断接无准矣，故出病；神明及犹不及，俯仰无著矣，亦出 病。若不出断接俯仰之病，非真懂劲，不能不出也！
Fū wèi dǒng jìn zhī xiān, zhǎng chū dǐng, biǎn, diū, kàng zhī bìng; jì dǒng jìn zhīhòu, kǒng chū duàn, jiē, fǔ, yǎng zhī bìng. Rán wèi dǒng jìn, gù rán bìng chū; jì chōng jìn, héyǐ chū bìng hū?
Yuán jìn sì dǒng wèi dǒng zhī jì, zhèngzài liǎng kě, duàn jiē wú zhǔn yǐ, gù chū bìng; shénmíng jí yóu bùjí, fǔyǎng wúzhe yǐ, yì chū bìng. Ruò bù chū duàn jiē fǔyǎng zhī bìng, fēi zhēn dǒng jìn, bùnéng bù chū yě!
Before one understands jin, one constantly manifests the faults of topping, flattening, abandoning, and resisting; after one understands jin, one fears manifesting the faults of severing, connecting, leaning forward, and leaning back. However, when one has not yet understood jin, naturally the faults appear; once one has understood jin, why would faults still appear?
Because when jin seems understood yet not understood, one is precisely in a state of ambiguity—severing and connecting have no standard, thus faults appear; spiritual clarity either goes too far or falls short, leaning forward and back have no foundation, thus faults also appear. If one does not manifest the faults of severing, connecting, leaning forward and back, then one has not truly understood jin—one cannot help but manifest them!
胡为[真懂]? 因视听无由未得其确也。知瞻眇顾盼之视觉,起落缓急之听知,闪还撩了 之运觉,转换进退之动知,则为真懂劲！则能接及神明;及神明,自攸往有由矣! 有由者, 由于憧劲，自得屈伸动静之妙；有屈伸动静之妙，开合升降又有由矣！由屈伸动静，见入 则开，遇出则合；看来则降，就去则升。夫而后才为真及神明矣！
明也,岂可日后不慎行走坐卧、饮食溺溷之功？是所谓及中成、大成也哉!
Hú wèi [zhēn dǒng]? Yīn shìtīng wú yóu wèi dé qí què yě. Zhī zhān miǎo gùpàn zhī shìjué, qǐluò huǎnjí zhī tīng zhī, shǎn hái liāo liǎo zhī yùn jué, zhuǎnhuàn jìntuì zhī dòng zhī, zé wéi zhēn dǒng jìn! Zé néng jiē jí shénmíng; jí shénmíng, zì yōu wǎng yǒu yóu yǐ! Yǒu yóu zhě, yóuyú chōng jìn, zìdé qūshēn dòngjìng zhī miào; yǒu qūshēn dòngjìng zhī miào, kāi hé shēngjiàng yòu yǒu yóu yǐ! Yóu qūshēn dòngjìng, jiàn rù zé kāi, yù chū zé hé; kàn lái zé jiàng, jiù qù zé shēng. Fū érhòu cái wéi zhēn jí shénmíng yǐ!
Míng yě, qǐkě rìhòu bù shèn xíngzǒu zuò wò, yǐnshí nì hùn zhī gōng? Shì suǒwèi jí zhōng chéng, dàchéng yězāi!
What is [true understanding]? Because seeing and hearing have no basis and have not attained certainty. To know the visual awareness of gazing intently and glancing around, the auditory knowledge of rising and falling, slow and urgent, the kinesthetic awareness of dodging, returning, deflecting and intercepting, the movement knowledge of transforming, advancing and retreating—this is truly understanding jin! Then one can connect with and reach spiritual clarity; reaching spiritual clarity, naturally wherever one goes there is a basis! Having a basis means that through understanding jin, one naturally attains the mystery of bending and extending, movement and stillness; having the mystery of bending and extending, movement and stillness, opening and closing, rising and sinking also have a basis! Through bending and extending, movement and stillness, when seeing incoming then open, when meeting outgoing then close; when seeing coming then sink, when following going then rise. Only after this can one truly reach spiritual clarity!
This clarity—how can one not be careful in the future about the cultivation in walking, sitting, lying down, eating, drinking and relieving oneself? This is what is called reaching intermediate accomplishment and great accomplishment!
在懂劲先,求尺寸分毫为之小成,不过末技武事而已!所谓能尺于人者，非先憧劲也。如 懂劲后神而明之，自然能量尺寸。尺寸能量，才能节、拿、抓、闭矣!
Zài dǒng jìn xiān, qiú chǐcùn fēnháo wéi zhī xiǎo chéng, bùguò mò jì wǔ shì éryǐ! Suǒwèi néng chǐ yú rén zhě, fēi xiān chōng jìn yě. Rú dǒng jìn hòu shén ér míngzhī, zìrán néngliáng chǐcùn. Chǐcùn néngliàng, cáinéng jié, ná, zhuā, bì yǐ!
Before understanding jin, seeking chi, cun, fen, and hao is considered a minor accomplishment—merely trivial martial skills and nothing more! What is called being able to measure chi on others does not come before first understanding jin. If after understanding jin one becomes spiritual and enlightened by it, naturally one can measure chi and cun. Being able to measure chi and cun, only then can one control joints, seize, grab, and seal!
知膜、脈、筋、穴之理，要必明存亡之手；知存亡之手，要必明生死之穴。其穴之数，安 可不知乎？知生死之穴数，乌可不明闭而不生乎？乌可不明闭而无生乎？是所谓二字之存 亡，一闭之而已尽矣！
Zhī mó, mài, jīn, xué zhī lǐ, yào bì míng cúnwáng zhī shǒu; zhī cúnwáng zhī shǒu, yào bì míng shēngsǐ zhī xué. Qí xué zhī shù, ān kě bùzhī hū? Zhī shēngsǐ zhī xué shù, wū kě bùmíng bì ér bù shēng hū? Wū kě bùmíng bì ér wú shēng hū? Shì suǒwèi èr zì zhī cúnwáng, yī bì zhī éryǐ jìn yǐ!
To know the principles of membranes, vessels, sinews, and acupoints, one must understand the hands of life and death; to know the hands of life and death, one must understand the acupoints of life and death. The number of these acupoints—how can one not know them? Knowing the number of life and death acupoints, how can one not understand sealing so that life does not arise? How can one not understand sealing so that there is no life? This is what is meant by the two characters of life and death—with one sealing all is exhausted!
第一、不授不忠不孝之人；
Dì yī, bù shòu bù zhōng bù xiàozhī rén;
First, do not teach those who are disloyal and unfilial;
第二、不传根底不好之人；
Dì èr, bù chuán gēndǐ bù hǎo zhī rén;
Second, do not transmit to those whose foundation is not good;
第三、不授心术不正之人；
Dì sān, bù shòu xīnshù bùzhèng zhī rén;
Third, do not teach those whose intentions are not righteous;
第四、不传鲁芥灭裂之人；
Dì sì, bù chuán lǔ jiè miè liè zhī rén;
Fourth, do not transmit to those who are reckless and careless;
第五、不传目中无人之人;
Dì wǔ, bù chuán mùzhōngwúrén zhī rén;
Fifth, do not transmit to those who are arrogant;
第六、不传无礼无恩之人；
Dì liù, bù chuán wú lǐ wú ēn zhī rén;
Sixth, do not transmit to those who are without courtesy and without gratitude;
第七、不授反复无常之人；
Dì qī, bù shòu fǎnfù wúcháng zhī rén;
Seventh, do not teach those who are fickle and inconstant;
第八、不传得易失易之人。
Dì bā, bù chuán dé yì shī yì zhī rén.
Eighth, do not transmit to those who gain easily and lose easily.
此须知八不传,匪人更不待言矣!
Cǐ xūzhī bā bù chuán, fěi rén gèng bùdài yán yǐ!
One must know these eight types to whom transmission is forbidden—needless to say, even more so for those of ill character!
如其可以传，再口授之秘诀。传忠孝知恩者，心气和平者，守道不失者，真以为师者，始 终如一者。此五者，果其有始有终、不变如一，方可将全体大用之功授之于徒也。
明矣，于前于后，代代相继，皆如是之所传也。噫，抑亦知武事中乌有匪人哉！
Rúqí kěyǐ chuán, zài kǒushòu zhī mìjué. Chuán zhōngxiào zhī ēn zhě, xīnqì hépíng zhě, shǒudào bù shī zhě, zhēn yǐwéi shī zhě, shǐzhōng rúyī zhě. Cǐ wǔ zhě, guǒ qí yǒushǐyǒuzhōng, bù biàn rúyī, fāng kě jiāng quántǐ dà yòng zhī gōng shòu zhī yú tú yě.
Míng yǐ, yú qián yú hòu, dài dài xiāngjì, jiē rúshì zhī suǒ chuán yě. Yī, yì yì zhī wǔ shì zhōng wūyǒu fěi rén zāi!
If one is suitable to receive transmission, then orally transmit the secret formulas. Transmit to those who are loyal, filial and know gratitude, those whose heart-qi is peaceful, those who uphold the Way without losing it, those who truly regard one as teacher, those who are consistent from beginning to end. These five types—if they truly have beginning and end, unchanging and consistent, only then can the complete function of great use be transmitted to the disciple.
This is clear: from before to after, generation after generation continuing, all transmissions are like this. Alas, do you not also know that in martial affairs there are no persons of ill character!
天地即乾坤，伏羲为人祖。画卦道有名，尧舜十六母。
Tiāndì jí qiánkūn, fúxī wéirén zǔ. Huà guà dào yǒumíng, yáoshùn shíliù mǔ.
Heaven and Earth are Qian and Kun; Fuxi is the ancestor of humanity. Drawing the trigrams, the Dao became known; Yao and Shun—the sixteen mothers.
微危允厥中，精一及孔孟。神化性命功，七二乃文武。
Wēi wēi yǔn jué zhōng, jīng yī jí kǒng mèng. Shénhuà xìngmìng gōng, qī'èr nǎi wénwǔ.
Subtle and precarious, grant that centrality; refined and unified, reaching Confucius and Mencius. Spirit transforms the work of nature and destiny; seventy-two are the civil and martial.
授之至予来,字着宣平许。延年药在身,元善从复始。
Shòu zhī zhì yǔ lái, zìzhe xuān píng xǔ. Yán nián yào zài shēn, yuán shàn cóng fù shǐ.
Transmitted to me it arrives, the characters clearly proclaim peace and permission. The medicine for prolonging life is within the body; original goodness begins anew from Return.
虚灵能德明，理令气形具。万载咏长春，心兮诚真迹。
Xū líng néng dé míng, lǐ lìng qì xíng jù. Wàn zǎi yǒng zhǎngchūn, xīn xī chéng zhēnjì.
Empty-spirit can attain enlightened virtue; principle commands that qi and form are complete. For ten thousand ages sing of eternal spring; the heart, sincere, is the true legacy.
三教无两家，统言皆太极。浩然塞而冲，方正千年立。
Sān jiào wú liǎng jiā, tǒng yán jiē tàijí. Hàorán sāi ér chōng, fāngzhèng qiānnián lì.
The three teachings are not two families; collectively speaking, all are Taiji. Vast and expansive, filling yet harmonizing; upright and true, established for a thousand years.
继往圣永绵，开来学常续。水火既济焉，愿至戌毕字。
Jì wǎng shèng yǒng mián, kāi lái xué cháng xù. Shuǐhuǒ jì jì yān, yuàn zhì xū bì zì.
Continuing the sages of the past eternally, opening the path for future learning to continue without end. When water and fire are already harmonized, may this reach completion with the final characters.
予知三教归一之理，皆性命学也，皆以心为身之主也。 保全心身，永有精气神也。 有精气 神，才能文思安安、武备动动。安安动动、乃文乃武。大而化之者，圣神也。先觉者，得 其寰中，超乎象外矣。后学者以效先觉之所知能，其知能，虽人固有之知能，然非效之不 可得也。
Yǔzhī sān jiào guī yī zhī lǐ, jiē xìngmìng xué yě, jiē yǐ xīn wèi shēn zhī zhǔ yě. Bǎoquán xīnshēn, yǒng yǒu jīng qì shén yě. Yǒu jīng qì shén, cáinéng wénsī ān'ān, wǔbèi dòng dòng. Ān'ān dòng dòng, nǎi wén nǎiwǔ. Dà ér huà zhī zhě, shèng shén yě. Xiānjué zhě, dé qí huán zhōng, chāo hū xiàng wài yǐ. Hòu xuézhě yǐ xiào xiānjué zhī suǒ zhīnéng, qí zhīnéng, suī rén gùyǒu zhī zhīnéng, rán fēi xiào zhī bùkě dé yě.
I understand the principle of the three teachings returning to one—all are the study of nature and destiny, all regard the heart-mind as the master of the body. Preserving the heart-mind and body, one eternally possesses essence, qi, and spirit. Having essence, qi, and spirit, one can achieve peaceful civil contemplation and dynamic martial preparedness. Peaceful and dynamic, this is both civil and martial. Those who transform it into greatness are sage-spirits. Those who awaken first attain what lies within the cosmos and transcend beyond forms. Later students emulate what the first awakened ones knew and were capable of; this knowledge and capability, though inherently possessed by people, cannot be attained without emulating them.
夫人之所知能，天然文武：目视耳听，天然文也；手舞足蹈，天然武也。孰非固有也？！ 明矣！前辈大成，文武圣神，授人以体育修身进之，不以武事修身传之。至予得之手舞足 蹈之采战，借其身之阴以补助身之阳。身之阳，男也；身之阴，女也。然皆于身中矣。
Fūrén zhī suǒ zhīnéng, tiānrán wénwǔ: Mù shì ěr tīng, tiānrán wén yě; shǒuwǔzúdǎo, tiānrán wǔ yě. Shú fēi gùyǒu yě?! Míng yǐ! Qiánbèi dàchéng, wénwǔ shèng shén, shòu rén yǐ tǐyù xiūshēn jìn zhī, bù yǐ wǔ shì xiūshēn chuán zhī. Zhì yǔ dé zhī shǒuwǔzúdǎo zhī cǎi zhàn, jiè qí shēn zhī yīn yǐ bǔzhù shēn zhī yáng. Shēn zhī yáng, nán yě; shēn zhī yīn, nǚ yě. Rán jiē yú shēn zhōng yǐ.
What humans know and are capable of is naturally civil and martial: seeing with the eyes and hearing with the ears is naturally civil; dancing with the hands and stamping with the feet is naturally martial. Which of these is not inherently possessed?! This is clear! The great achievements of the predecessors, civil and martial sage-spirits, taught people to advance through physical education and self-cultivation, not transmitting self-cultivation through martial affairs. By the time I obtained the harvesting and battling of dancing hands and stamping feet, borrowing the yin of the body to supplement and assist the yang of the body. The yang of the body is male; the yin of the body is female. Yet both exist within the body.
男之身只一阳,男全体皆阴女;以一阳采战全体之阴女。故云：一阳复始。
Nán zhī shēn zhī yī yáng, nán quántǐ jiē yīn nǚ; yǐ yī yáng cǎi zhàn quántǐ zhī yīn nǚ. Gù yún: Yī yáng fù shǐ.
The male body has only one yang; the entire male body is yin-female. With this one yang, one harvests and battles the entirety of the yin-female. Hence it is said: "One yang begins anew."
斯身之阴女不独七二，以一姹女配婴儿之名，变化千万，姹女采战之可也，亦安有男女后 天之身以补之者。所谓自身之天地以扶助之，是为阴阳采战也。如此者，是男子之身皆属 阴，而采自身之阴、战己身之女，不如两男之阴阳对待修身速也。
Sī shēn zhī yīn nǚ bùdú qī'èr, yǐ yī chà nǚ pèi yīng'ér zhī míng, biànhuà qiān wàn, chà nǚ cǎi zhàn zhī kě yě, yì ān yǒu nánnǚ hòutiān zhī shēn yǐ bǔ zhī zhě. Suǒwèi zìshēn zhī tiāndì yǐ fúzhù zhī, shì wèi yīnyáng cǎi zhàn yě. Rúcǐ zhě, shì nánzǐ zhī shēn jiē shǔ yīn, ér cǎi zìshēn zhī yīn, zhàn jǐ shēn zhī nǚ, bùrú liǎng nán zhī yīnyáng duìdài xiūshēn sù yě.
The yin-female of this body is not only seventy-two; using one charming maiden paired with the name of the infant, transforming in ten thousand ways, the charming maiden's harvesting and battling is acceptable. How could there also be the postnatal bodies of male and female to supplement it? What is called using one's own heaven and earth to support and assist—this is yin and yang harvesting and battling. In this case, the male body entirely belongs to yin, and harvesting one's own yin and battling one's own female is not as swift as two males' yin and yang mutually engaging in self-cultivation.
予及此传于武事，然不可以末技视，依然体育之学，修身之道,性命之功,圣神之境也。
Yǔ jí cǐ chuán yú wǔ shì, rán bù kěyǐ mò jì shì, yīrán tǐyù zhī xué, xiūshēn zhī dào, xìngmìng zhī gōng, shèng shén zhī jìng yě.
I have reached the point of transmitting this through martial affairs, yet it must not be viewed as a mere peripheral skill; it remains the study of physical education, the way of self-cultivation, the work of nature and destiny, and the realm of sage-spirits.
今夫两男之对待采战，于己身之采战，其理不二。己身亦遇对待之数，则为采战也，是为 汞铅也。于人对战，坎离之阴阳，兑震阳战阴也,为之四正；乾坤之阴阳,艮巽阴采阳也, 为之四隅。此八卦也，为之八门。身足位列中士，进步之阳以战之退步之阴，以采之。左 顾之阳以采之右盼之阴，以故之，此五行也，为之五步，共为八门五步也。
Jīn fū liǎng nán zhī duìdài cǎi zhàn, yú jǐ shēn zhī cǎi zhàn, qí lǐ bù èr. Jǐ shēn yì yù duìdài zhī shù, zé wèi cǎi zhàn yě, shì wèi gǒng qiān yě. Yú rén duìzhàn, kǎn lí zhī yīnyáng, duì zhèn yáng zhàn yīn yě, wéi zhī sì zhèng; qiánkūn zhī yīnyáng, gěn xùn yīn cǎi yáng yě, wéi zhī sìyú. Cǐ bāguà yě, wéi zhī bā mén. Shēn zú wèi liè zhōng shì, jìnbù zhī yáng yǐ zhàn zhī tuìbù zhī yīn, yǐ cǎi zhī. Zuǒ gù zhī yáng yǐ cǎi zhī yòu pàn zhī yīn, yǐ gù zhī, cǐ wǔxíng yě, wéi zhī wǔ bù, gòng wèi bā mén wǔ bù yě.
Now, the mutual engagement and harvesting-battling between two males, compared to the harvesting-battling within one's own body—the principle is not different. One's own body also encounters the number of mutual engagement, which constitutes harvesting-battling; this is mercury and lead. In combat with another person, the yin and yang of Kan and Li, Dui and Zhen—yang battles yin—these are the Four Cardinal directions; the yin and yang of Qian and Kun, Gen and Xun—yin harvests yang—these are the Four Corners. These are the Eight Trigrams, which constitute the Eight Gates. The body and feet positioned as a middle officer: advancing step's yang to battle with it, retreating step's yin to harvest with it. Looking left's yang to harvest with it, glancing right's yin to solidify with it—these are the Five Elements, which constitute the Five Steps, together forming the Eight Gates and Five Steps.
夫如是予授之尔，终身用之不能尽之矣。又至予得武继武，必当以武事传之而修身也。修 身入首，无论武事文为，成功一也。三教三乘之原不出一太极，愿后学以易理格致于身中， 留于后世也可。
Fū rúshì yǔ shòu zhī ěr, zhōngshēn yòng zhī bùnéng jǐn zhī yǐ. Yòu zhì yǔ dé wǔ jìwǔ, bì dāng yǐ wǔ shì chuán zhī ér xiūshēn yě. Xiūshēn rù shǒu, wúlùn wǔ shì wén wèi, chénggōng yī yě. Sān jiào sān chéng zhī yuán bù chū yī tàijí, yuàn hòu xué yǐ yì lǐ gézhì yú shēn zhōng, liú yú hòushì yě kě.
Thus I transmit this to you; use it for a lifetime and you will not be able to exhaust it. Furthermore, when I obtained the martial and continued the martial, it was necessary to transmit it through martial affairs in order to cultivate the self. In beginning self-cultivation, whether through martial affairs or civil pursuits, success is one and the same. The source of the Three Teachings and Three Vehicles does not depart from the one Taiji; I hope that later students will investigate the principles of the Book of Changes within their own bodies, and this can be preserved for future generations.
盖未有天地先有理， 理为气之阴阳主宰， 主宰理以有天地， 道在其中。
Gài wèi yǒu tiāndì xiān yǒulǐ, lǐ wéi qì zhī yīnyáng zhǔzǎi, zhǔzǎi lǐ yǐ yǒu tiāndì, dào zài qízhōng.
Before heaven and earth existed, there was first principle (li). Principle is the sovereign master of the yin and yang of qi. Through the sovereign principle, heaven and earth came to exist, and Dao is within this.
阴阳气道之流行，则为对待。对待者，阴阳也,数也。
Yīnyáng qì dào zhī liúxíng, zé wèi duìdài. Duìdài zhě, yīnyáng yě, shù yě.
The circulation of yin and yang in the way of qi is called mutual engagement. Mutual engagement is yin and yang, and it is also number.
一阴一阳之为道。道无名,天地始。道有名，万物母。未有天地之前,无极也,无名也。 既有天地之后, 有极也, 有名也。
Yī yīn yī yáng zhī wèi dào. Dào wúmíng, tiāndì shǐ. Dào yǒumíng, wànwù mǔ. Wèi yǒu tiāndì zhīqián, wújí yě, wúmíng yě. Jì yǒu tiāndì zhīhòu, yǒu jí yě, yǒumíng yě.
One yin, one yang—this is called Dao. When Dao is nameless, it is the beginning of heaven and earth. When Dao is named, it is the mother of all things. Before heaven and earth existed, it was Wuji, it was nameless. After heaven and earth came into being, there was polarity, there was name.
然前天地者，"理”；后天 地 者，曰“母”。是乃“理”化先天阴阳气数，"母”生后天胎卵湿化， 位天地，育万物，道千和，然也。
Rán qián tiāndì zhě, "lǐ”; hòutiān dì zhě, yuē “mǔ”. Shì nǎi “lǐ” huà xiāntiān yīnyáng qìshu, "mǔ” shēng hòu tiān tāi luǎn shī huà, wèi tiāndì, yù wànwù, dào qiān hé, rán yě.
Yet what precedes heaven and earth is "principle"; what follows heaven and earth is called "mother". This is to say that "principle" transforms the prenatal yin and yang of qi and number, while "mother" gives birth to the postnatal viviparous, oviparous, moisture-born, and transformation-born; positioning heaven and earth, nurturing the myriad things, the Dao being harmonious throughout—this is so.
故乾坤为大父母，先天也：爹娘为小父母,后天也。得阴阳后天之气以降生身，则为人之 初也。
Gù qiánkūn wéi dà fùmǔ, xiāntiān yě: Diē niáng wèi xiǎo fùmǔ, hòutiān yě. Dé yīnyáng hòutiān zhī qì yǐjiàng shēngshēn, zé wéirén zhī chū yě.
Therefore, Qian and Kun are the great father and mother, the prenatal; one's parents are the small father and mother, the postnatal. Receiving the postnatal qi of yin and yang to descend and give birth to the body, this is the beginning of being human.
夫人身之来者,得大父母之命、性、赋、理，得小父母之情、血、形、骸。合先后天之身 命,我得而成 ”人”也。以配“天” ”地”为三才,安可失性之本哉!然能率性，则本不失。既不失本来面目 , 又安可失身体之去处哉!
Fūrén shēn zhī lái zhě, dé dà fùmǔ zhī mìng, xìng, fù, lǐ, dé xiǎo fùmǔ zhī qíng, xuè, xíng, hái. Hé xiānhòu tiān zhī shēnmìng, wǒ dé ér chéng” rén” yě. Yǐ pèi “tiān” “de” wèi sāncái, ān kě shī xìng zhī běn zāi! Rán néng shuài xìng, zé běn bù shī. Jì bù shī běnlái miànmù, yòu ān kě shī shēntǐ zhī qùchù zāi!
As for the coming of the human body, one receives from the great father and mother: destiny, nature, endowment, and principle; and receives from the small father and mother: feelings, blood, form, and body. Combining the body and destiny of prenatal and postnatal, I thereby become a "person". To match "Heaven" and "Earth" as the Three Powers—how can one lose the foundation of one's nature! Yet if one can follow one's nature, then the foundation is not lost. Since the original face is not lost, how can one lose the destination of the body!
夫欲寻去处，先知来处。来有门，去有路，良有以也。然有何以之？以之固有之知能。无 论知愚贤否，固有知能皆可以之进道。既能修道，可知来处之源，必能去处之委。来源、 去委既知、能必明身之修。故日："自天子至于庶人，一是皆以修身为本”。
Fū yù xún qùchù, xiānzhī lái chù. Lái yǒu mén, qù yǒu lù, liáng yǒu yǐ yě. Rán yǒu héyǐ zhī? Yǐ zhī gùyǒu zhī zhīnéng. Wúlùn zhī yú xián fǒu, gùyǒu zhīnéng jiē kěyǐ zhī jìn dào. Jì néng xiūdào, kězhī lái chǔ zhī yuán, bì néng qù chǔ zhī wěi. Láiyuán, qù wěi jìzhī, néng bì míng shēn zhī xiū. Gù rì: "Zì tiānzǐ zhìyú shù rén, yī shì jiē yǐ xiūshēn wéi běn”.
If one desires to seek the destination, one must first know the origin. Coming has a gate, going has a path—there is indeed a reason for this. Yet what is the means? The means is one's inherent knowledge and ability. Regardless of whether one is wise or foolish, worthy or not, all possess inherent knowledge and ability through which they can advance in the Dao. If one can cultivate the Dao, one can know the source of one's origin and will certainly be able to know the end of one's destination. Once the source of coming and the end of going are known, one will surely understand the cultivation of the body. Therefore it is said: "From the Son of Heaven down to the common people, all take the cultivation of the self as the foundation."
夫修身以何？以之良知良能。视目听耳，曰聪曰明；手舞足蹈，乃武乃文。致知格物，意 诚心正。
Fū xiūshēn yǐ hé? Yǐ zhī liángzhīliángnéng. Shì mù tīng ěr, yuē cōng yuē míng; shǒuwǔzúdǎo, nǎi wǔ nǎi wén. Zhìzhī géwù, yì chéngxīn zhèng.
With what does one cultivate the self? Through one's innate knowledge and ability. To see with the eyes and hear with the ears is called intelligence and clarity; to move the hands and feet is both martial and refined. To extend knowledge and investigate things, with sincere thoughts and an upright heart.
心为一身之主, 正意诚心，以足蹈五行，手舞八卦。手足为之四象，用之殊途，良能还原。 目视三合, 耳听六道，目, 耳亦是四形体之一表，良知归本。耳、目、手、足，分而为二, 皆为两仪,合之为一,共为“太极”。此由外敛入之于内,亦自内发出之于外也。
Xīn wéi yīshēn zhī zhǔ, zhèng yì chéngxīn, yǐ zú dǎo wǔháng, shǒu wǔ bāguà. Shǒuzú wéi zhī sì xiàng, yòng zhī shū tú, liáng néng huányuán. Mù shì sān hé, ěr tīng liùdào, mù, ěr yì shì sì xíngtǐ zhī yī biǎo, liángzhī guī běn. Ěr, mù, shǒu, zú, fēn ér wéi èr, jiē wèi liǎng yí, hé zhī wéi yī, gòng wèi “tàijí”. Cǐ yóu wài liǎn rù zhī yú nèi, yì zì nèi fāchū zhī yú wài yě.
The heart is the master of the whole body; with upright thoughts and sincere heart, the feet tread the Five Elements and the hands dance the Eight Trigrams. The hands and feet constitute the Four Symbols, used in different ways, yet innate ability returns to the origin. The eyes observe the Three Harmonies, the ears listen to the Six Paths; the eyes and ears are also one manifestation of the four limbs, and innate knowledge returns to the root. Ears, eyes, hands, and feet—divided they become two, each being the Two Polarities; united they become one, together forming "Taiji." This is gathering inward from the outside to the inside, and also issuing outward from the inside to the outside.
能如是,表里精无不到，豁然贯通，希贤希圣之功,自臻于曰睿、曰智、乃圣、乃神。所 谓尽性立命,穷神达化在兹矣。然天道、人道, 一〃诚〃而己矣。
Néng rúshì, biǎo lǐ jīng wúbù dào, huòrán guàntōng, xī xián xī shèng zhī gōng, zì zhēn yú yuē ruì, yuē zhì, nǎi shèng, nǎi shén. Suǒwèi jǐn xìng lìmìng, qióng shén dá huà zài zī yǐ. Rán tiāndào, réndào, yī “chéng” ér jǐ yǐ.
If one can do this, then essence pervades both inside and outside without omission, suddenly penetrating through completely; the merit of aspiring to be worthy and sagely naturally reaches what is called perspicacity, what is called wisdom, thus becoming sagely, thus becoming spiritual. This is what is meant by fully realizing one's nature and establishing one's destiny, exhaustively comprehending the spiritual and penetrating transformation—it is all here. Yet the Dao of Heaven and the Dao of humanity are nothing but one "sincerity."
自指下至腕上,里者为"掌":五指之首为之"手"；五指皆为"指"：五指权里,其背为"捶"。如其用者,按、推,掌也;拿、揉、抓、闭，俱用指也;挫、摩，手也; 打, 捶也。
Zì zhǐ xià zhì wàn shàng, lǐ zhě wéi “zhǎng”: Wǔzhǐ zhī shǒu wéi zhī “shǒu”; wǔzhǐ jiē wèi “zhǐ”: Wǔzhǐ quán lǐ, qí bèi wèi "chuí". Rúqí yòng zhě, àn, tuī, zhǎng yě; ná, róu, zhuā, bì, jù yòng zhǐ yě; cuò, mó, shǒu yě; dǎ, chuí yě.
From below the fingers to above the wrist, the inner side is the "palm"; the base of the five fingers is called the "hand"; all five fingers are called "fingers"; when the five fingers curl inward, the back is the "fist." As for their uses: pressing and pushing use the palm; grasping, kneading, grabbing, and closing all use the fingers; thrusting and rubbing use the hand; striking uses the fist.
夫捶有"搬攔",有"指裆",有"肘底",有"撇身”,四捶之外有"覆捶"。
Fū chuí yǒu "bān lán", yǒu "zhǐ dāng", yǒu "zhǒu dǐ", yǒu "piē shēn”, sì chuí zhī wài yǒu "fù chuí".
As for fist techniques, there is "Parry and Block," there is "Pointing to the Groin," there is "Fist Under Elbow," there is "Deflecting Body"—beyond these four fists there is "Covering Fist."
掌有“搂膝”，有“换转”，有“单鞭”，有“通背”，四掌之外有“串掌”。
Zhǎng yǒu “lǒu xī”, yǒu “huàn zhuǎn”, yǒu “dān biān”, yǒu “tōng bèi”, sì zhǎng zhī wài yǒu “chuàn zhǎng”.
As for palm techniques, there is "Brush Knee," there is "Turn and Change," there is "Single Whip," there is "Through the Back"—beyond these four palms there is "Threading Palm."
手有 “云手” ，有 “提手” ，有 “合手”， 有 “十字手”， 四手之外有“反手”。
Shǒu yǒu “yún shǒu”, yǒu “tí shǒu”, yǒu “hé shǒu”, yǒu “shízì shǒu”, sì shǒu zhī wài yǒu “fǎnshǒu”.
As for hand techniques, there is "Cloud Hands," there is "Raise Hands," there is "Joining Hands," there is "Cross Hands"—beyond these four hands there is "Reverse Hands."
指有“屈指”,有“伸指”，有“捏指”，有“闭指”, 四指之外有“量指”,又名“尺寸指”，又名 “觅穴指”。
Zhǐ yǒu “qūzhǐ”, yǒu “shēn zhǐ”, yǒu “niē zhǐ”, yǒu “bì zhǐ”, sì zhǐ zhī wài yǒu “liàng zhǐ”, yòu míng “chǐcùn zhǐ”, yòu míng “mì xué zhǐ”.
As for finger techniques, there is "Bent Fingers," there is "Extended Fingers," there is "Pinching Fingers," there is "Closed Fingers"—beyond these four fingers there is "Measuring Fingers," also called "Inch-Measurement Fingers," also called "Point-Seeking Fingers."
然指有五指，有五指之用。首指为手，仍为指，故又名“手指”。其一、用之为“旋指”、 “旋手”；其二、用之为“根指”、“根手”；其三、用之为“弓指”、“弓手”；其四、用之为“中 合指”、“中合手”;四手指之外,为“独指”、“独手”也。
Rán zhǐ yǒu wǔzhǐ, yǒu wǔzhǐ zhī yòng. Shǒuzhǐ wèi shǒu, réng wèi zhǐ, gù yòu míng “shǒuzhǐ”. Qí yī, yòng zhī wèi “xuán zhǐ”, “xuán shǒu”; qí èr, yòng zhī wèi “gēn zhǐ”, “gēn shǒu”; qí sān, yòng zhī wèi “gōngzhǐ”, “gōngshǒu”; qí sì, yòng zhī wèi “zhōng hé zhǐ”, “zhōng hé shǒu”; sì shǒu zhǐ zhī wài, wèi “dú zhǐ”, “dú shǒu” yě.
However, there are five fingers, and there are uses for the five fingers. The thumb is the hand, yet it is still a finger, thus it is also called "hand finger." First, it is used as "Revolving Finger" and "Revolving Hand"; second, it is used as "Root Finger" and "Root Hand"; third, it is used as "Bow Finger" and "Bow Hand"; fourth, it is used as "Central Union Finger" and "Central Union Hand"—beyond these four hand fingers, there is "Single Finger" and "Single Hand."
食指为“卞指”,为“剑指”,为“佐指”，为“粘指”。
Shízhǐ wèi “biàn zhǐ”, wèi “jiàn zhǐ”, wèi “zuǒ zhǐ”, wèi “zhān zhǐ”.
The index finger is the "Bian Finger," the "Sword Finger," the "Assisting Finger," and the "Adhering Finger."
中正为“心指”，为“合指”,为“钩指”，为“抹指”。
Zhōngzhèng wèi “xīn zhǐ”, wèi “hé zhǐ”, wèi “gōu zhǐ”, wèi “mǒ zhǐ”.
The middle finger is the "Heart Finger," the "Joining Finger," the "Hook Finger," and the "Wiping Finger."
无名指为“全指”,为“环指〃，为"代指”，为“扣指"。
Wúmíngzhǐ wèi “quán zhǐ”, wèi “huán zhǐ”, wèi “dài zhǐ”, wèi “kòu zhǐ”.
The ring finger is the "Complete Finger," the "Ring Finger," the "Substitute Finger," and the "Hooking Finger."
小指为“帮指”为“辅指”，为“媚指”,为“挂指”。
Xiǎozhǐ wèi “bāng zhǐ” wèi “fǔ zhǐ”, wèi “mèi zhǐ”, wèi “guà zhǐ”.
The little finger is the "Assisting Finger," the "Supporting Finger," the "Charming Finger," and the "Hooking Finger."
若此之名，知之易而用之难，得口诀秘方亦不易为也。
Ruò cǐ zhī míng, zhīzhī yì ér yòng zhī nán, dé kǒujué mìfāng yì bùyì wèi yě.
Though these names are easy to know, they are difficult to apply; even obtaining the oral secrets and formulas is not easy to achieve.
其次，有“如对掌”、“推山掌”、“射雁掌”、“晾翅掌”；“似闭指”、“拗步指”、“弯弓指”、 “穿梭指”; “探马手”、“弯弓手”、“抱虎手”、“玉女手”、“跨虎手”;“通山捶”、“叶下捶”、 “背反捶”、“势分捶”、“捲挫捶”。
Qícì, yǒu “rú duì zhǎng”, “tuī shān zhǎng”, “shè yàn zhǎng”, “liàng chì zhǎng”; “shì bì zhǐ”, “ǎo bù zhǐ, “wān gōngzhǐ”, “chuānsuō zhǐ”; “tànmǎ shǒu”, “wān gōngshǒu”, “bào hǔ shǒu”, “yùnǚ shǒu”, “kuà hǔ shǒu”; “tōng shān chuí”, “yè xià chuí”, “bèifǎn chuí”, “shì fēn chuí”, “juǎn cuò chuí”.
Furthermore, there is "Facing Palms," "Pushing Mountain Palm," "Shooting Wild Goose Palm," "Airing Wings Palm"; "Seemingly Closed Fingers," "Reverse Step Fingers," "Drawing Bow Fingers," "Shuttle Through Fingers"; "Scouting Horse Hand," "Drawing Bow Hand," "Embracing Tiger Hand," "Jade Maiden Hand," "Straddling Tiger Hand"; "Through the Mountain Fist," "Under the Leaf Fist," "Back-Turning Fist," "Posture Dividing Fist," "Rolling and Thrusting Fist."
再次者，步随身换，不出五行，则无失错矣！因其粘、黏、连、随之理，舍己从人，步随 身白换。只要无五行之舛错，身形脚势出于自然，又何虑些须之病也！
Zàicì zhě, bù suíshēn huàn, bù chū wǔháng, zé wú shī cuò yǐ! Yīn qí zhān, nián, lián, suí zhī lǐ, shě jǐ cóng rén, bù suíshēn bái huàn. Zhǐyào wú wǔháng zhī chuǎn cuò, shēn xíng jiǎo shì chū yú zìrán, yòu hé lǜ xiēxū zhī bìng yě!
Furthermore, the steps change with the body and do not go beyond the Five Elements, then there will be no mistakes! Because of the principles of sticking, adhering, connecting, and following—abandoning oneself to follow others—the steps naturally change with the body. As long as there are no errors in the Five Elements, and the body shape and foot postures arise from naturalness, why worry about the slightest fault!
天地为一大太极，人身为一小太极。人身为太极之体，不可不练太极之拳。本有之灵而重 修之，良有以也。
Tiāndì wéi yī dà tàijí, rénshēn wéi yī xiǎo tàijí. Rénshēn wèi tàijí zhī tǐ, bùkě bù liàn tàijí zhī quán. Běn yǒu zhī líng ér chóngxiū zhī, liáng yǒu yǐ yě.
Heaven and Earth are one great Taiji, the human body is one small Taiji. The human body is the embodiment of Taiji, therefore one must practice Taijiquan. To cultivate anew what is inherently spiritual, there is good reason for this.
人身如机器，久不磨而生锈，生绣而气血滞，多生流弊。故人欲锻炼身体者，必先练太极 最相宜。
Rénshēn rú jīqì, jiǔ bù mó ér shēng xiù, shēng xiù ér qì xuè zhì, duō shēng liúbì. Gùrén yù duànliàn shēntǐ zhě, bì xiān liàn tàijí zuì xiāngyí.
The human body is like a machine—if not maintained for long it will rust, and when rust forms the qi and blood stagnate, giving rise to many harmful effects. Therefore, those who wish to train the body must first practice Taiji as it is most suitable.
太极练法，以心行气，不用浊力，纯任自然。筋骨鲜折曲之苦，皮肤无磋磨之劳。不用力 何能有力？盖太极练功，沉肩坠肘，气沉丹田。气能入丹田，为气总机关，由此分运四体 百骸，以气周流全身, 意到气至。练到此地位，其力不可限量矣！
此不用浊力，纯以神行，功效著矣！先师云：”极柔软，然后极坚刚”，盖此意也！
Tàijí liàn fǎ, yǐ xīn xíng qì, bùyòng zhuó lì, chún rèn zìrán. Jīngǔ xiān zhé qū zhī kǔ, pífū wú cuō mó zhī láo. Bùyòng lì hé néng yǒulì? Gài tàijí liàngōng, chén jiān zhuì zhǒu, qì chén dāntián. Qì néng rù dāntián, wéi qì zǒng jīguān, yóu cǐ fēn yùn sì tǐ bǎi hái, yǐ qì zhōu liú quánshēn, yì dào qì zhì. Liàn dào cǐ dìwèi, qí lì bùkě xiànliàng yǐ!
Cǐ bùyòng zhuó lì, chún yǐ shén xíng, gōngxiàozhe yǐ! Xiān shī yún: “Jí róuruǎn, ránhòu jí jiān gāng”, gài cǐ yì yě!
The method of Taiji practice is to move qi with the mind, not using brute force, but relying purely on naturalness. The tendons and bones are spared the suffering of bending and twisting; the skin is free from the labor of friction and abrasion. How can one have strength without using force? In Taiji training, one sinks the shoulders and drops the elbows, sinking the qi to the dantian. When qi can enter the dantian, it becomes the central mechanism of qi; from there it distributes and circulates to the four limbs and hundred bones, so that qi flows throughout the entire body—where the mind arrives, the qi arrives. When training reaches this level, the strength becomes immeasurable!
This does not use brute force but relies purely on the spirit to move—the results are remarkable! The former teacher said: "Extreme softness, then afterwards extreme hardness"—this is precisely the meaning!
七星跨虎交刀势，腾挪闪展意气扬。
Qīxīng kuà hǔ jiāo dāo shì, téngnuó shǎn zhǎn yìqì yáng.
Seven Stars Bestride the Tiger, exchanging saber postures; leap, shift, flash and unfold with spirited resolve.
左顾右盼分两张，白鹤晾翅五行掌，风卷荷花叶底藏。
Zuǒgùyòupàn fēn liǎng zhāng, báihè liàng chì wǔxíng zhǎng, fēng juǎn héhuā yè dǐ cáng.
Look left and glance right, dividing into two palms; White Crane Airs Its Wings with Five Elements Palm, wind sweeps lotus flowers hidden beneath the leaves.
玉女穿梭八方式，三星开合自主张。
Yùnǚ chuānsuō bā fāngshì, sānxīng kāi hé zìzhǔ zhāng.
Jade Maiden Threads the Shuttle in eight directions; Three Stars open and close with autonomy.
二起脚来打虎势，披身斜挂鸳鸯脚。
Èr qǐ jiǎo lái dǎ hǔshi, pī shēn xié guà yuānyāng jiǎo.
Second Kick Foot arrives with Tiger Beating posture; draping the body diagonally hangs with Mandarin Duck Kick.
顺水推舟鞭做篙，左右分水龙门跳。
Shùnshuǐ tuīzhōu biān zuò gāo, zuǒyòu fēn shuǐ lóngmén tiào.
Going with the flow to push the boat, the whip serves as the pole; parting waters left and right, leap through the Dragon Gate.
下势三合自由招, 卞和携石凤还巢。
Xià shì sān hé zìyóu zhāo, biàn hé xié shí fèng hái cháo.
Low posture with three harmonies, free techniques; Bian He carries the stone, phoenix returns to the nest.
吾师留下四刀赞，口传心授不枉教。
Wú shī liú xià sì dāo zàn, kǒuchuán xīn shòu bù wǎng jiào.
My teacher left behind four saber praises, transmitted orally and taught from heart to heart—a teaching not given in vain.
斫剁
Zhuó duò
Hack and Chop
划
Huà
Slice
截割
Jié gē
Intercept and Cut
撩腕
Liāowàn
Cut upward at Wrist
平刺心窝 Píng cì xīnwō
Thrust level to the solar plexus
下刺脚面
Xià cì jiǎomiàn
Thrust downward to the top of the foot
斜刺膀尖
Xié cì bǎng jiān
Thrust diagonally to the shoulder tip
上刺咽喉
Shàng cì yānhóu
Thrust upward to the throat
(防)平刺心窝
(Fáng) Píng cì xīnwō
(Defend against) Thrust level to the solar plexus
(防)斜刺傍尖
(Fáng) Xié cì bàng jiān
(Defend against) Thrust diagonally to the side tip
(防)下刺脚面
(Fáng) Xià cì jiǎomiàn
(Defend against) Thrust downward to the top of the foot
(防)上刺咽喉
(Fáng) Shàng cì yānhóu
(Defend against) Thrust upward to the throat
一, 挒
Yī, liè
- Split
二, 掷
Èr, zhì
- Throw
三, 崩
Sān, bēng
- Burst
四, 劈
Sì, pī
- Chop
五, 缠
Wǔ, chán
- Wind
一、不传外教。
Yī, bù chuán wàijiào.
- Do not teach outsiders.
二, 不传不知师弟之道者。
Èr, bù chuán bùzhī shīdì zhī dào zhě.
- Do not teach those who do not understand the proper relationship between teacher and student.
三、不传无德。
Sān, bù chuán wú dé.
- Do not teach those without virtue.
四、不传收不住的。
Sì, bù chuán shōu bù zhù de.
- Do not teach those who cannot control themselves.
五、不传半途而废的。
Wǔ, bù chuán bàntú'érfèi de.
- Do not teach those who give up halfway.
六、不传得宝忘师的。
Liù, bù chuán dé bǎo wàng shī de.
- Do not teach those who forget their teacher once they have gained the treasure.
七、不传无纳履之心者。
Qī, bù chuán wú nà lǚ zhī xīn zhě.
- Do not teach those who lack a humble heart.
八、不传好怒好愠者。
Bā, bù chuán hǎo nù hǎo yùn zhě.
- Do not teach those prone to anger and resentment.
九、不传外欲太多者。
Jiǔ, bù chuán wài yù tài duō zhě.
- Do not teach those with excessive worldly desires.
十、不传匪事多端者。
Shí, bù chuán fěi shì duōduān zhě.
- Do not teach those involved in many dubious affairs.
Chén (陈) Family
纵放屈伸人莫知，诸靠缠绕我皆依。
Zòng fàng qūshēn rén mò zhī, zhū kào chánrào wǒ jiē yī.
Extending and retracting, bending and stretching, others do not understand, yet I rely on all their leaning and entangling movements.
劈打推压得进步，搬撂横采也难敌。
Pī dǎ tuī yā dé jìnbù, bān liào héng cǎi yě nán dí.
Splitting, striking, pushing and pressing down require advancement; lifting, throwing, horizontal strikes and plucking are also difficult to counter.
钩掤逼揽人人晓，闪惊取巧有谁知？
Gōu péng bī lǎn rén rén xiǎo, shǎn jīng qǔqiǎo yǒu shéi zhī?
Hooking, warding, pressing, and pulling - these everyone knows, but who understands dodging quickly, startling the opponent, and gaining advantage through cleverness?
佯输诈走谁云败，引诱回冲致胜归。
Yáng shū zhà zǒu shéi yún bài, yǐnyòu huí chōng zhìshèng guī.
Feigning defeat and making false retreats - who would call this losing? Luring in the opponent then counterattacking leads to victory.
滚拴搭扫灵微妙，横直劈砍奇更奇。
Gǔn shuān dā sǎo líng wéimiào, héngzhí pī kǎn qí gèng qí.
Rolling, binding, hanging and sweeping movements are nimble and subtle, while horizontal and vertical chopping strikes are even more extraordinary.
截进遮拦穿心肘，迎风接步红炮捶。
Jié jìn zhēlán chuān xīn zhǒu, yíngfēng jiē bù hóng pào chuí.
Intercepting ahead, blocking and obstructing with heart-piercing elbow; meeting the wind with forward red cannon fist.
二换扫压挂面脚，左右边簪庄跟腿。
Èr huàn sǎo yā guàmiàn jiǎo, zuǒyòu biān zān zhuāng gēn tuǐ.
Double changes with sweeping, pressing, face-hooking kicks, and uprooting leg insertions from both left and right sides.
截前压后无缝锁，声东击西要熟识。
Jié qián yā hòu wú fèng suǒ, shēngdōngjīxī yào shúshí.
Intercepting in front, pressing behind creates a seamless defense, making noise in the east while striking in the west requires thorough familiarity.
上笼下提君须记，进攻退闪莫迟迟。
Shàng lóng xià tí jūn xū jì, jìngōng tuì shǎn mò chí chí.
Remember to raise up from above and lift from below, and never hesitate whether attacking or retreating.
藏头盖面天下有，攒心剁肋世间稀。
Cáng tóu gài miàn tiānxià yǒu, cuán xīn duò lē shìjiān xī.
Hiding the head and covering the face are common in the world, but striking at the heart and chopping at the ribs are rare.
教师不识此中理，难将武艺论高低。
Jiàoshī bù shí cǐ zhōng lǐ, nán jiāng wǔyì lùn gāodī.
If a teacher does not understand these principles, it is difficult to evaluate an others level of martial arts.
一理第一 夫物，散必有统，分必有合。天地间，四面八方，纷纷者各有所属;千头万绪，攘攘者 自有其源。盖一本可散为万殊，而万殊咸归於一本。拳术之学，亦不外此公例。
Yī lǐ dì yī Fū wù, sàn bì yǒu tǒng, fēn bì yǒu hé. Tiāndì jiān, sìmiàn bāfāng, fēnfēn zhě gè yǒu suǒshǔ; qiān tóu wàn xù, rǎngrǎng zhě zì yǒu qí yuán. Gài yī běn kě sàn wèi wàn shū, ér wàn shū xián guī yú yī běn. Quánshù zhī xué, yì bù wài cǐ gōng lì.
First Principle
All things, when scattered must have a unifying force, and when divided must have a point of union. Throughout heaven and earth, in all directions, the myriad things each have their proper place; the countless threads and loose ends all have their source. Indeed, one origin can disperse into ten thousand variations, while ten thousand variations ultimately return to one origin. The study of martial arts follows this same universal principle.
夫太极拳者，千变万化，无往非劲。势虽不侔，而劲归於一。夫所谓一者，自顶至足，内 有脏俯筋骨，外有肌肤皮肉，四肢百骸相联而为一者也。破之而不开，撞之而不散。上 欲动而下自随之，下欲动而上自领之，上下动而中部应之，中部动而上下和之。内外相连, 前後相需。所谓一以贯之者，其斯之谓欤!
Fū tàijí quán zhě, qiānbiàn wànhuà, wú wǎng fēi jìn. Shì suī bù móu, ér jìn guī yú yī. Fū suǒwèi yī zhě, zì dǐng zhì zú, nèi yǒu zàng fǔ jīngǔ, wài yǒu jīfū píròu, sìzhī bǎi hái xiānglián ér wéi yī zhě yě. Pò zhī ér bù kāi, zhuàng zhī ér bú sàn. Shàng yù dòng ér xià zì suí zhī, xià yù dòng ér shàng zì lǐng zhī, shàngxià dòng ér zhōngbù yīng zhī, zhōngbù dòng ér shàngxià hé zhī. Nèiwài xiāng lián, qiánhòu xiāng xū. Suǒwèi yīyǐguànzhī zhě, qí sī zhī wèi yú!
Taijiquan, with its countless transformations and infinite variations, is nothing but jin in all its movements. Though the forms may differ, the force returns to oneness. What is meant by "oneness"? From head to foot, internally there are organs, tendons, and bones, externally there are muscles, skin, and flesh, with the four limbs and entire body interconnected as one. Strike it and it does not break apart, hit it and it does not scatter. When the upper body wishes to move, the lower body naturally follows; when the lower body wishes to move, the upper body naturally leads; when upper and lower move, the middle responds; when the middle moves, upper and lower harmonize. Inside and outside connect with each other, front and back depend on each other. This is what is meant by "penetrating through with oneness"!
而要作勉强以致之袭焉！而为之也，当时而动，如龙如虎，出乎尔而急如电闪；当时而静, 寂然湛然，居其所而稳如山岳。且静无不静，表里上下，全无参差牵挂之意；动无不动， 前後左右，均无游疑抽扯之形。洵乎若水之就下，沛然莫能御之也。若火机之内攻，发之 而不及掩耳。不暇思索，不烦拟议，诚不期然而己然。
Ér yào zuò miǎnqiáng yǐzhì zhī xí yān! Ér wéi zhī yě, dāngshí ér dòng, rú lóng rúhǔ, chū hū ěr ér jí rú diàn shǎn; dāngshí ér jìng, jìrán zhàn rán, jū qí suǒ ér wěn rú shānyuè. Qiě jìng wúbù jìng, biǎo lǐ shàngxià, quán wú shēn chà qiānguà zhī yì; dòng wúbù dòng, qiánhòu zuǒyòu, jūn wú yóu yí chōu chě zhī xíng. Xún hū ruòshuǐ zhī jiù xià, pèi rán mò néng yù zhī yě. Ruò huǒ jī zhī nèi gōng, fā zhī ér bùjí yǎn ěr. Bùxiá sīsuǒ, bù fán nǐyì, chéng bù qī rán'ér jǐ rán.
Do not force these actions as an attack! When executing, move at the appropriate time, like dragons and tigers, bursting forth with the swiftness of lightning; be still at the appropriate time, tranquil and serene, occupying your position with the stability of a mountain. In stillness, be completely still - inside and out, top to bottom - without the slightest hint of unevenness or distraction; in movement, move completely - front and back, left and right - without any trace of hesitation or tension. Indeed, it is like water flowing downward, a force impossible to resist. Like the internal firing of a gun, it happens so quickly one cannot even cover one's ears. Without time for deliberation or planning, it happens naturally and spontaneously without conscious intention.
盖劲以积日而有益，功以久练而後成。观圣门一贯之学，必俟多闻强识，格物致知，方能 有功。是知事无难易,功惟自进，不可躐等，不可 急就,按步就序，循序渐进。夫而後百骸筋节，白相贯通,上下表里,不难联络，庶乎散者统之,分者合之，四肢百骸总归於一气矣。
Gài jìn yǐ jī rì ér yǒuyì, gōng yǐjiǔ liàn érhòu chéng. Guān shèng mén yīguàn zhī xué, bì qí duō wén qiáng zhì, géwù zhìzhī, fāng néng yǒugōng. Shì zhīshì wú nán yì, gōng wéi zì jìn, bùkě liè děng, bùkě jí jiù, àn bù jiù xù, xúnxùjiànjìn. Fū érhòu bǎi hái jīn jié, báixiàng guàntōng, shàngxià biǎo lǐ, bù nán liánluò, shùhū sàn zhě tǒng zhī, fēn zhě hé zhī, sìzhī bǎi hái zǒngguī yú yīqì yǐ.
Indeed, the power of jin accumulates with daily practice, and skill is achieved only after long training. Looking at the sage's approach to learning through integration, one must first listen extensively, strengthen understanding, investigate things thoroughly, and extend knowledge before achieving results. Thus we know that in all matters, difficulty is relative, and progress comes only through self-discipline—one cannot skip levels or rush the process, but must advance step by step in proper sequence, progressing gradually. Only then will all the bones, joints, and sinews of the body connect and communicate, with upper and lower, interior and exterior easily linked together. In this way, what was scattered becomes unified, what was separated becomes joined, and the four limbs and entire body ultimately return to a single qi.
二气第二 天地间未有一往而不返者，亦未尝有直而无曲者矣。盖物有对待，势有回还，古今不易 之理也。故常有世之论捶者而兼论气者矣。
Èr qì dì èr Tiāndì jiān wèi yǒuyī wǎng ér bù fǎn zhě, yì wèicháng yǒu zhí ér wú qū zhě yǐ. Gài wù yǒu duìdài, shì yǒu huí huán, gǔjīn bùyì zhī lǐ yě. Gùcháng yǒu shì zhī lùn chuí zhě ér jiān lùn qì zhě yǐ.
Second Section - Dichotomy of Qi
In the universe, nothing moves in one direction without returning, nor has there ever been something straight without curves. All things have their opposing aspects, and all positions have their returning movement—this is an unchanging principle throughout ancient and modern times. Therefore, those who discuss martial arts techniques must also discuss qi.
夫主於一，何分为二？所谓二者，即呼吸也。呼吸，即阴阳也。捶不能无动静，气不能无 呼吸。呼则为阳，吸则为阴；上升为阳，下降为阴；阳气上升而为阳，阳气下行而为阴；阴气上升即为阳，阴气下行仍为阴。此阴阳之所以分也。
Fū zhǔ yú yī, hé fēn wéi èr? Suǒwèi èr zhě, jí hūxī yě. Hūxī, jí yīnyáng yě. Chuí bùnéng wú dòngjìng, qì bùnéng wú hūxī. Hū zé wèi yáng, xī zé wèi yīn; shàngshēng wèi yáng, xiàjiàng wèi yīn; yáng qì shàngshēng ér wéi yáng, yáng qì xiàxíng ér wéi yīn; yīn qì shàngshēng jí wèi yáng, yīn qì xiàxíng réng wèi yīn. Cǐ yīnyáng zhī suǒyǐ fēn yě.
If unified in one, why divide into two? The two refers to inhalation and exhalation. Inhalation and exhalation correspond to yin and yang. Martial movements cannot exist without motion and stillness, and qi cannot exist without breathing. Exhalation is yang, inhalation is yin; rising is yang, descending is yin; yang energy rising is yang, yang energy descending is yin; yin energy rising becomes yang, yin energy descending remains yin. This is how yin and yang are distinguished.
何谓清浊？升而上者为清， 降而下者为浊。 清者为阳， 浊者为阴。 然分而言之为阴阳， 浑而言之统为气。
Héwèi qīng zhuó? Shēng ér shàng zhě wéi qīng, jiàng ér xià zhě wéi zhuó. Qīng zhě wéi yáng, zhuó zhě wéi yīn. Rán fēn ér yán zhī wèi yīnyáng, hún ér yán zhī tǒng wéi qì.
What is meant by clear and turbid? That which rises upward is clear, that which descends downward is turbid. The clear is yang, the turbid is yin. When discussed separately, they are yin and yang; when considered as a whole, they are unified as qi.
气不能无阴阳，即所谓人不能无动静，鼻不能无呼吸，口不能无出入，而所以 为对待、 回环之理也。然则气分为二，而贯於一。有志于是途者，甚勿以是为拘拘焉耳。
Qì bùnéng wú yīnyáng, jí suǒwèi rén bùnéng wú dòngjìng, bí bùnéng wú hūxī, kǒu bùnéng wú chūrù, ér suǒyǐ wèi duìdài, huíhuán zhī lǐ yě. Ránzé qì fēn wéi èr, ér guàn yú yī. Yǒuzhì yúshì tú zhě, shén wù yǐ shì wèi jū jū yān ěr.
Qi cannot exist without yin and yang, just as a person cannot exist without movement and stillness, the nose cannot exist without inhalation and exhalation, the mouth cannot exist without entering and exiting—this is the principle of opposition and cyclic return. Thus, qi divides into two, yet flows as one. Those who aspire to this path should not unnecessarily constrain themselves by rigid adherence to these concepts.
三节第三 夫气本诸身，而身节部甚繁，若逐节论之，则有远乎拳术之宗旨，惟分为三节而论，可谓 得其截法：
Sānjié dì sān Fū qì běn zhū shēn, ér shēn jié bù shén fán, ruò zhú jié lùn zhī, zé yǒu yuǎn hū quánshù zhī zōngzhǐ, wéi fēn wéi sānjié ér lùn, kěwèi dé qí jié fǎ:
Section Three - The Three Sections
Qi originates from the body, and the body's sections and parts are extremely numerous. If one were to discuss each section individually, it would stray far from the core principles of martial arts. Dividing the body into three sections for discussion can be considered an effective method.
三节上、中、下，或根、中、梢也。
Sānjié shàng, zhōng, xià, huò gēn, zhōng, shāo yě.
The three sections are upper, middle, and lower; or root, center, and tip.
以一身言之：头为上节，胸为中节，腿为下节。
Yǐ yīshēn yán zhī: Tóu wéi shàng jié, xiōng wéi zhōng jié, tuǐ wèi xià jié.
In terms of the whole body: the head is the upper section, the chest is the middle section, and the legs are the lower section.
以头面言之：额为上节，鼻为中节，口为下节。
Yǐ tóumiàn yán zhī: É wéi shàng jié, bí wéi zhōng jié, kǒu wèi xià jié.
In terms of the face: the forehead is the upper section, the nose is the middle section, and the mouth is the lower section.
以中身言之：胸为上节，腹为中节，丹田为下节。
Yǐ zhōngshēn yán zhī: Xiōng wéi shàng jié, fù wéi zhōng jié, dāntián wèi xià jié.
In terms of the torso: the chest is the upper section, the abdomen is the middle section, and the dantian is the lower section.
以腿言之：胯为根节，膝为中节，足为梢节。
Yǐ tuǐ yán zhī: Kuà wèi gēn jié, xī wéi zhōng jié, zú wéi shāo jié.
In terms of the legs: the hip is the root section, the knee is the middle section, and the foot is the tip section.
以臂言之：膊为根节，肘为中节，手为梢节。
Yǐ bì yán zhī: Bó wèi gēn jié, zhǒu wéi zhōng jié, shǒu wéi shāo jié.
In terms of the arm: the upper arm is the root section, the elbow is the middle section, and the hand is the tip section.
以手言之：腕为根节，掌为中节，指为梢节。
Yǐ shǒu yán zhī: Wàn wèi gēn jié, zhǎng wéi zhōng jié, zhǐ wèi shāo jié.
In terms of the hand: the wrist is the root section, the palm is the middle section, and the fingers are the tip section.
观於此，而足不必论矣。然则自顶至足，莫不各有三节也。要之，既莫非三节之所，即莫 非著意之处。盖上节不明，无依无宗;中节不明，满腔是空；下节不明,颠覆必生。由 此观之,身三节部，岂可忽也？
Guān yú cǐ, ér zú bùbì lùn yǐ. Ránzé zì dǐng zhì zú, mòbù gè yǒu sānjié yě. Yào zhī, jì mòfēi sānjié zhī suǒ, jí mòfēi zhuóyì zhī chù. Gài shàng jié bùmíng, wú yī wú zōng; zhōng jié bùmíng, mǎnqiāng shì kōng; xià jié bùmíng, diānfù bì shēng. Yóu cǐ guān zhī, shēn sānjié bù, qǐkě hū yě?
Looking at this, there is no need to further discuss the feet. Thus, from the top of the head to the feet, each part has its own three sections. The key is that since every part has three sections, every part requires attention. If the upper section is unclear, there is no foundation, no principle; if the middle section is unclear, the entire interior is empty; if the lower section is unclear, instability will inevitably arise. Considering this, how can we neglect the three sections of the body?
至於气之发动，要从梢节起，中节随，根节催之而已。此固分而言之，若合而 言之，则 上自头顶，下至足底，四肢百骸，总为一节，夫何为三节之有哉！又何三节中之各有三节云乎哉！
Zhìyú qì zhī fādòng, yào cóng shāo jié qǐ, zhōng jié suí, gēn jié cuī zhī éryǐ. Cǐ gù fèn ér yán zhī, ruò hé ér yán zhī, zé shàng zì tóudǐng, xià zhì zú dǐ, sìzhī bǎi hái, zǒng wéi yī jié, fū hé wèi sānjié zhī yǒuzāi! Yòu hé sānjié zhōng zhī gè yǒu sānjié yún hū zāi!
As for the activation of qi, it must begin at the tip section, followed by the middle section, with the root section driving it forward. This is how we describe it when analyzing the parts separately, but if we consider it as a whole, then from the top of the head to the soles of the feet, the four limbs and hundred bones together form a single section. Why then do we speak of three sections? And why do we say that each of the three sections contains three sections within it?
四梢第四 试於论身之外，而进论四梢。夫四梢者，身之余绪也。言身者初不及此，言气者亦所罕闻。 然捶以由内而发外，气本诸身而发梢。气之为用，不本诸身则虚 而不实；不行於梢则实 而仍虚。梢亦可弗讲乎？若手、指、足，特论身之梢耳！而未及梢之梢也。
Sì shāo dì sì Shì yú lùn shēn zhī wài, ér jìn lùn sì shāo. Fū sì shāo zhě, shēn zhī yú xù yě. Yán shēn zhě chū bùjí cǐ, yán qì zhě yì suǒ hǎn wén. Rán chuí yǐ yóu nèi ér fā wài, qì běn zhū shēn ér fā shāo. Qì zhī wèi yòng, bù běn zhū shēn zé xū ér bù shí; bùxíng yú shāo zé shí ér réng xū. Shāo yì kě fú jiǎng hū? Ruòshǒu, zhǐ, zú, tè lùn shēn zhī shāo ěr! Ér wèi jí shāo zhī shāo yě.
Section Four - The Four Extremities
Having discussed the body, we now proceed to discuss the four extremities. The four extremities are the extensions of the body. When speaking of the body initially, this is not addressed; when speaking of qi, it is also rarely mentioned. However, striking power originates from within and expresses outward, and qi originates from the body and extends to the extremities. In the function of qi, if it does not originate from the body, it is empty and insubstantial; if it does not flow to the extremities, it is substantial yet still empty. How can we not discuss the extremities? When we speak of hands, fingers, and feet, we are merely discussing the extremities of the body! But we have not yet addressed the extremities of the extremities.
四梢惟何？发其一也。夫发之所系，不列於五行，无关於四体，是无足论矣！然发为血之 梢，血为气之海。纵不本诸发，而论气，要不可离乎血以生气；不离乎血，即不得不兼乎 发。发欲冲冠，血梢足矣。
Sì shāo wéi hé? Fā qí yī yě. Fū fā zhī suǒ xì, bù liè yú wǔháng, wúguān yú sì tǐ, shì wú zú lùn yǐ! Rán fā wèi xuè zhī shāo, xiě wéi qì zhī hǎi. Zòng bù běn zhū fā, ér lùn qì, yào bùkě lí hū xuè yǐ shēngqì; bùlí hū xuè, jí bùdé bù jiān hū fā. Fā yù chōng guān, xuè shāo zú yǐ.
What are the four extremities? First, there's the hair. The system to which hair belongs is not classified among the five elements, has no relation to the four limbs, so it seems not worth discussing! However, hair is the extremity of blood, and blood is the ocean of qi. Even if one doesn't begin with hair when discussing qi, one cannot separate from blood in generating qi; not separating from blood means one cannot help but include hair. When it feels as if your hair is pushing up against your cap, this means the blood extremities are sufficient.
抑舌为肉之梢，而肉为气之囊。气不能行诸肉之梢，即气无以充其气之量，故必舌欲催 齿，而肉梢足矣。
Yì shé wèi ròu zhī shāo, ér ròu wéi qì zhī náng. Qì bùnéng xíng zhū ròu zhī shāo, jí qì wú yǐ chōng qí qì zhī liàng, gù bì shé yù cuī chǐ, ér ròu shāo zú yǐ.
Furthermore, the tongue is the extremity of flesh, and flesh is the container of qi. If qi cannot flow to the extremities of flesh, then qi has no way to fulfill its potential quantity. Therefore, you must feel as if your tongue wants to press against your teeth, and then the flesh extremities will be sufficient.
至於骨梢者，齿也。筋梢者，指甲也。气生於骨而联於筋，不及乎齿，即不及乎骨之梢； 不及乎指甲，即不及乎筋之梢。而欲足尔者，要非齿欲断筋，甲欲透骨不能也。果能如此, 则四梢足矣！ 四梢足，而气自足矣，岂夏有虚而不实，实而仍虚之弊乎！
Zhìyú gǔ shāo zhě, chǐ yě. Jīn shāo zhě, zhǐjiǎ yě. Qì shēng yú gǔ ér lián yú jīn, bùjí hū chǐ, jí bùjí hū gǔ zhī shāo; bùjí hū zhǐjiǎ, jí bùjí hū jīn zhī shāo. Ér yù zú ěr zhě, yào fēi chǐ yù duàn jīn, jiǎ yù tòu gǔ bùnéng yě. Guǒ néng rúcǐ, zé sì shāo zú yǐ! Sì shāo zú, ér qì zì zú yǐ, qǐ xià yǒu xū ér bù shí, shí ér réng xū zhī bì hū!
As for the extremities of the bones, they are the teeth. The extremities of the tendons are the fingernails and toenails. Qi is generated in the bones and connects to the tendons. If it doesn't reach the teeth, then it doesn't reach the extremities of the bones; if it doesn't reach the fingernails, then it doesn't reach the extremities of the tendons. To achieve completeness, it is necessary to feel as if the teeth want to sever tendons, and the nails want to penetrate bones. If one can achieve this, then the four extremities are complete! When the four extremities are complete, qi itself becomes complete. How then could there be deficiencies of emptiness without substance, or substance that remains empty!
五脏第五 夫捶以言势，势以言气。人得五脏以成形，即由五脏而生气。五脏实为性命之源，生气之 本，而名为心、肝、脾、肺、肾也。心属火，而有炎上之象；肝属木，而有曲直之形； 脾属上，而有敦厚之势；肺属金，而有从革之能；肾属水，而有润下之功。此及五脏之义, 而犹准之於气，皆有所配合焉。凡世之讲拳术者，要不能离乎斯也。
Wǔzàng dì wǔ Fū chuí yǐ yán shì, shì yǐ yán qì. Rén dé wǔzàng yǐ chéngxíng, jí yóu wǔzàng ér shēngqì. Wǔzàng shí wèi xìngmìng zhī yuán, shēngqì zhī běn, ér míng wéi xīn, gān, pí, fèi, shèn yě. Xīn shǔ huǒ, ér yǒu yánshàng zhī xiàng; gānshǔ mù, ér yǒu qūzhí zhī xíng; pí shǔ shàng, ér yǒu dūnhòu zhī shì; fèi shǔ jīn, ér yǒu cóng gé zhī néng; shèn shǔ shuǐ, ér yǒu rùn xià zhī gōng. Cǐ jí wǔzàng zhī yì, ér yóu zhǔn zhī yú qì, jiē yǒu suǒ pèihé yān. Fán shì zhī jiǎng quánshù zhě, yào bùnéng lí hū sī yě.
Section Five - The Five Organs
In striking techniques, we speak of posture, and with posture we speak of qi. Humans possess the five organs to form their physical body, and it is from these five organs that qi is generated. The five organs truly are the source of one's life essence, the foundation for generating qi, and they are named the heart, liver, spleen, lungs, and kidneys. The heart belongs to fire and has the characteristic of flaming upward; the liver belongs to wood and has the form of bending and straightening; the spleen belongs to earth and has the quality of thickness and solidity; the lungs belong to metal and have the capacity for adaptation; the kidneys belong to water and have the function of moistening downward. These are the meanings of the five organs, and when applied to qi, each has its corresponding relationship. Those who teach martial arts in the world cannot separate themselves from this understanding.
其在於内，胸廊为肺经之位，而肺为五脏之华盖；盖故肺经动，而诸脏不能不动也。两乳 之中为心，而肺抱护之；肺之下、膈之上，心经之位也。心为君，心火动，而相火无不奉 命焉。而两乳之下，右为肝，左为脾，背之 十四骨节为肾。至於腰，为两肾之本位，而肾为先天之第一，又为诸脏之根源。故肾气足，则金、木、水、火、土，无不各显生机焉。 此论五脏之部位也。
Qí zàiyú nèi, xiōng láng wèi fèi jīng zhī wèi, ér fèi wèi wǔzàng zhī huágài; gài gù fèi jīng dòng, ér zhū zàng bùnéng bù dòng yě. Liǎng rǔ zhī zhōng wéi xīn, ér fèi bào hù zhī; fèi zhī xià, gé zhī shàng, xīnjīng zhī wèi yě. Xīn wèi jūn, xīn huǒ dòng, ér xiāng huǒ wúbù fèngmìng yān. Ér liǎng rǔ zhī xià, yòu wéi gān, zuǒ wèi pí, bèi zhī shísì gǔjié wèi shèn. Zhìyú yāo, wèi liǎng shèn zhī běnwèi, ér shèn wèi xiāntiān zhī dì yī, yòu wèi zhū zàng zhī gēnyuán. Gù shèn qì zú, zé jīn, mù, shuǐ, huǒ, tǔ, wúbù gè xiǎn shēngjī yān. Cǐ lùn wǔzàng zhī bùwèi yě.
Internally, the chest area is the location of the lung meridian, and the lungs are the canopy over the five organs; thus when the lung meridian moves, all other organs must move as well. Between the two nipples is the heart, protected and embraced by the lungs; below the lungs and above the diaphragm is the position of the heart meridian. The heart is the ruler; when the heart fire moves, the minister fire must obey its command. Below the two nipples, the right side is the liver, the left side is the spleen, and the fourteen vertebrae of the back correspond to the kidneys. The waist is the original position of both kidneys, and the kidneys are the primary organ of prenatal energy, as well as the root source of all organs. Therefore, when kidney qi is sufficient, the five elements of metal, wood, water, fire, and earth will all display their vitality. This explains the positions of the five organs.
然五脏之存乎内者，各有定位。而见於身者，亦有专属。但地位甚多，难以尽述。大约身 之所系，中者属心，窝者属肺，骨之露处属肾，筋之联处属肝，肉之厚处属脾。想其意： 心如猛，肝如箭，脾之力大甚无穷，肺经之位最灵变，肾气之动快如风，是在当局者自为 体验，而非笔墨所能尽罄者也。
Rán wǔzàng zhī cún hū nèi zhě, gè yǒu dìngwèi. Ér jiàn yú shēn zhě, yì yǒu zhuānshǔ. Dàn dìwèi shén duō, nányǐ jǐn shù. Dàyuē shēn zhī suǒ xì, zhōng zhě shǔ xīn, wō zhě shǔ fèi, gǔ zhī lù chù shǔ shèn, jīn zhī lián chù shǔ gān, ròu zhī hòu chù shǔ pí. Xiǎng qí yì: Xīn rú měng, gān rú jiàn, pí zhī lì dà shén wúqióng, fèi jīng zhī wèi zuì líng biàn, shèn qì zhī dòng kuài rú fēng, shì zài dāngjú zhě zì wéi tǐyàn, ér fēi bǐmò suǒ néng jǐn qìng zhě yě.
While the five organs exist inside the body, each has a definite position. And as they manifest on the body's surface, they also have specific correspondences. These positions are too numerous to fully describe. Generally speaking, the central areas of the body correspond to the heart, the concave areas to the lungs, places where bones are exposed correspond to the kidneys, where tendons connect corresponds to the liver, and where flesh is thick corresponds to the spleen. Consider their qualities: the heart is like ferocity, the liver like an arrow, the spleen's strength is vast and limitless, the lung meridian's position is most adaptable and changeable, and the kidney qi moves as swiftly as the wind. These are things that practitioners must experience for themselves, and cannot be fully conveyed through words alone.
三合第六 五脏既明，再论三合。夫所谓三合者，心与意合，气与力合，筋与骨合，内三合也。手与 足合，肘与膝合,肩与胯合,外三合也。
Sān hé dì liù Wǔ zàng jì míng, zài lùn sān hé. Fū suǒwèi sān hé zhě, xīn yǔ yì hé, qì yǔ lì hé, jīn yǔ gǔ hé, nèi sān hé yě. Shǒu yǔ zú hé, zhǒu yǔ xī hé, jiān yǔ kuà hé, wài sān hé yě.
Section Six - Three Integrations
Now that the five organs are clear, let us discuss the three integrations. What are called the three integrations are: heart integrated with intent, qi integrated with strength, tendons integrated with bones - these are the three internal integrations. Hands integrated with feet, elbows integrated with knees, shoulders integrated with hips - these are the three external integrations.
若以左手与右足相合,左肘与右膝相合,左肩与右胯相合,右三与左亦然。以头与手合， 手与身合，身与步合，孰非外合。心与目合，肝与筋合，脾与肉合，肺与身合，肾与骨合, 孰非内合。然此特从变而言之也。
Ruò yǐ zuǒshǒu yǔ yòuzú xiànghé, zuǒ zhǒu yǔ yòu xī xiànghé, zuǒjiān yǔ yòu kuà xiànghé, yòu sān yǔ zuǒ yì rán. Yǐ tóu yǔ shǒuhé, shǒu yǔ shēn hé, shēn yǔ bù hé, shú fēi wài hé. Xīn yǔ mù hé, gān yǔ jīn hé, pí yǔ ròu hé, fèi yǔ shēn hé, shèn yǔ gǔ hé, shú fēi nèi hé. Rán cǐ tè cóng biàn ér yán zhī yě.
If the left hand integrates with the right foot, the left elbow with the right knee, and the left shoulder with the right hip, the three right parts must likewise integrate with the left. The head integrates with the hands, the hands with the body, and the body with the steps—all of these are external integrations. The heart integrates with the eyes, the liver with the tendons, the spleen with the flesh, the lungs with the body, and the kidneys with the bones—all of these are internal integrations. These descriptions specifically address how movement and change should be accomplished.
总之。一动而无不动，一合而无不合，五脏百骸悉在其中矣。
Zǒngzhī. Yīdòng ér wúbù dòng, yī hé ér wú bùhé, wǔzàng bǎi hái xī zài qízhōng yǐ.
In summary. When one part moves, everything moves; when one part integrates, everything integrates, encompassing all five organs and the hundred bones.
六进第七 既知三合，犹有六进。夫六进者何也？头为六阳之首，而为周身之主，五官百骸，莫不体 此为向背，头不可不进也。手为先锋，根基在膊，膊不进则手却不前矣。是膊亦不可不进 也。气聚於腕，机关在腰，腰不进则气馁而不实矣。此所以腰贵於进者也。意贯周身，运 动在步，步不进则意索然而无能为矣。此所以必取其进也。以及上左必进右。上右必进左。 共为六进。
Liù jìn dì qī Jìzhī sān hé, yóu yǒu liù jìn. Fū liù jìn zhě hé yě? Tóu wèi liù yáng zhī shǒu, ér wéi zhōushēn zhī zhǔ, wǔguān bǎi hái, mòbù tǐ cǐ wéi xiàngbèi, tóu bùkě bù jìn yě. Shǒu wéi xiānfēng, gēnjī zài bó, bó bù jìn zé shǒu què bù qián yǐ. Shì bó yì bùkě bù jìn yě. Qì jù yú wàn, jīguān zài yāo, yāo bù jìn zé qìněi ér bù shí yǐ. Cǐ suǒyǐ yāo guì yú jìn zhě yě. Yì guàn zhōushēn, yùndòng zài bù, bù bù jìn zé yì suǒ rán'ér wúnéng wéi yǐ. Cǐ suǒyǐ bì qǔ qí jìn yě. Yǐjí shàng zuǒ bì jìn yòu. Shàng yòu bì jìn zuǒ. Gòng wèi liù jìn.
Section Seven - Six Advancements
Having understood the three integrations, there remain the six advancements. What are these six advancements? The head is the leader of the six yang meridians and the master of the entire body. The five sense organs and all parts of the body follow its direction for facing forward or backward, thus the head must advance. The hands serve as the vanguard, with their foundation in the arms. If the arms do not advance, the hands cannot move forward. Therefore, the arms must also advance. Qi gathers at the wrists, while the controlling mechanism is in the waist. If the waist does not advance, the qi becomes weak and insubstantial. This is why the waist is valued for its advancement. Intention permeates the entire body, but movement depends on the steps. If the steps do not advance, intention becomes ineffective and powerless. This is why advancement must be sought in the steps. Additionally, when the left side advances, the right must also advance; when the right advances, the left must also advance. Together, these constitute the six advancements.
此六进者，孰非著力之地欤！要之：未及其进，合周身亳无关动之意；一言其进，统全体 全无抽扯之形,六进之道如是而已。
Cǐ liù jìn zhě, shú fēi zhuólì zhī dì yú! Yào zhī: Wèi jí qí jìn, hé zhōushēn bó wúguān dòng zhī yì; yī yán qí jìn, tǒng quántǐ quán wú chōu chě zhī xíng, liù jìn zhī dào rúshì éryǐ.
Among these six advancements, which is not a place where force should be applied! The key is this: before advancement occurs, the entire body should have absolutely no intention of movement; once advancement is called for, the whole body should move without any hesitation or resistance in form. This is the way of the six advancements.
身法第八 夫发手击故，全赖身法之助，身法维何？纵、横、高、低、进、退、反、侧而已。
Shēn fǎ dì bā Fū fā shǒu jí gù, quán lài shēn fǎ zhī zhù, shēn fǎ wéi hé? Zòng, héng, gāo, dī, jìn, tuì, fǎn, cè éryǐ.
Section Eight - Body Methods When striking with the hands, one entirely relies on the assistance of body methods. What are these body methods? They are nothing more than straight, crossing, high, low, advancing, retreating, turning around, and moving sideways.
纵，则放其势，一往而不返。横，则理其力，开拓而莫阻。
Zòng, zé fàng qí shì, yī wǎng ér bù fǎn. Héng, zé lǐ qí lì, kāità ér mò zǔ.
In straightforward movement, release your energy, advancing without looking back. In lateral movement, organize your force, expanding without obstruction.
高，则扬其身，而身有增长之意。低，则抑其身，而身有攒促之形。
Gāo, zé yáng qí shēn, ér shēn yǒu zēngzhǎng zhī yì. Dī, zé yì qí shēn, ér shēn yǒu zǎn cù zhī xíng.
In highness, raise your body with a feeling of growth and expansion. In lowness, press your body down with a compact and condensed form.
当进则进，殚其力而勇往直前。当退则退，速其气而回转扶势。
Dāng jìn zé jìn, dān qí lì ér yǒngwǎngzhíqián. Dāng tuì zé tuì, sù qí qì ér huízhuǎn fú shì.
When it is time to advance, advance, exhaust the opponent’s force and move boldly forward. When it is time to retreat, retreat, quicken your qi and turn the opponent’s force back to support your position.
至於反身顾後，後即前也。侧顾左右，左右恶敢当我哉。 Zhìyú fǎnshēn gù hòu, hòu jí qián yě. Cè gù zuǒyòu, zuǒyòu è gǎndāng wǒ zāi.
When turning your body to watch behind you, the back becomes the front. When looking to the sides, left or right, who would dare stand against me?
而要非拘拘焉而为之也。察夫人之强弱，运乎己之机关，有忽纵而忽横，纵横因势而变迁, 不可一概而推。有忽高而忽低，高低随时以转移，岂可执一而论。时而宜进不可退，退以 馁其气。时而宜退，即以退，退以鼓其进。是进固进也，即退亦实以助其进。若反身顾後。而後不觉其为後。侧顾左右，而左右不觉其为左右。总之：观在眼，变化在心，而握其要者，则本诸身。身而前，则四体不命而行矣。身而怯，则百骸莫不冥然而处矣。身 法，顾可置而不论乎。
Ér yào fēi jū jū yān ér wéi zhī yě. Chá fūrén zhī qiáng ruò, yùn hū jǐ zhī jīguān, yǒu hū zòng ér hū héng, zònghéng yīn shì ér biànqiān, bù kè yīgài ér tuī. Yǒu hū gāo ér hū dī, gāodī suíshí yǐ zhuǎnyí, qǐkě zhí yī ér lùn. Shí'ér yí jìn bùkě tuì, tuì yǐ něi qí qì. Shí'ér yí tuì, jí yǐ tuì, tuì yǐ gǔ qí jìn. Shì jìn gù jìn yě, jí tuì yì shí yǐ zhù qí jìn. Ruò fǎnshēn gù hòu. Érhòu bù jué qí wèi hòu. Cè gù zuǒyòu, ér zuǒyòu bù jué qí wèi zuǒyòu. Zǒngzhī: Guān zài yǎn, biànhuà zàixīn, ér wò qí yào zhě, zé běn zhū shēn. Shēn ér qián, zé sì tǐ bù mìng ér xíng yǐ. Shēn ér qiè, zé bǎi hái mòbù míng rán'ér chǔ yǐ. Shēn fǎ, gù kě zhì ér bùlùn hū.
However, the key is not to be overly rigid in execution. Observe the opponent's strengths and weaknesses, operate your own mechanisms according to the situation. Sometimes move straight, sometimes move laterally, changing between straight and lateral based on circumstances—one cannot apply a single approach to all situations. Sometimes move high, sometimes move low, shifting between heights as needed—how can one be inflexible in approach? When it is appropriate to advance, one must not retreat, as retreating would diminish one's energy. When it is appropriate to retreat, then retreat, using the retreat to energize your advance. Thus, advancing is indeed advancing, and retreating actually aids in advancing. When turning to look behind, the rear no longer feels like the rear. When looking to the sides, left and right no longer feel like left and right. In essence: observation lies in the eyes, transformation occurs in the mind, but mastering the essentials depends on the body. When the body moves forward, the four limbs follow without command. When the body is timid, all parts become frozen in place. How then could the methods of body movement be set aside and not discussed?
步法第九 今夫四肢百骸，主於动，而实运以步。步者，乃一身之根基，运动之枢纽也。以故应战、 对战，本诸身；而所以为身之砥柱者，莫非步。随机应变在於手。而所以为手之转移者， 又在於步。进退反侧，非步何以作鼓动之机？抑扬伸缩，非步何以示变化之妙？即谓观 察在眼，变化在心，而转变抹角，千变万化，不至穷迫者何？莫非步之司命，而要非勉强 可致之也。
Bù fǎ dì jiǔ Jīn fū sìzhī bǎi hái, zhǔ yú dòng, ér shí yùn yǐ bù. Bù zhě, nǎi yīshēn zhī gēnjī, yùndòng zhī shūniǔ yě. Yǐ gù yìngzhàn, duìzhàn, běn zhū shēn; ér suǒyǐ wéi shēn zhī dǐ zhù zhě, mòfēi bù. Suíjīyìngbiàn zàiyú shǒu. Ér suǒyǐ wéi shǒu zhī zhuǎnyí zhě, yòu zàiyú bù. Jìntuì fǎncè, fēi bù héyǐ zuò gǔdòng zhī jī? Yìyáng shēnsuō, fēi bù héyǐ shì biànhuà zhī miào? Jí wèi guānchá zài yǎn, biànhuà zàixīn, ér zhuǎnbiàn mò jiǎo, qiānbiànwànhuà, bù zhì qióng pò zhě hé? Mòfēi bù zhī sī mìng, ér yào fēi miǎnqiáng kě zhì zhī yě.
Section Nine - Footwork
Now, the four limbs and hundred bones are masters of movement, but are actually operated through stepping. Footwork is the foundation of the entire body and the pivot of all movement. Therefore, in engaging and confronting an opponent, everything stems from the body; and what serves as the pillar of the body is none other than footwork. Adapting to changing circumstances belongs to the hands, but what enables the hands to shift and change is again footwork. How could advancing, retreating, turning around, or moving sideways create the mechanism of momentum without footwork? How could raising, lowering, extending, and contracting demonstrate the wonders of transformation without footwork? Even if we say that observation is in the eyes and transformation is in the mind, how can one achieve constant adaptation, countless variations, and never be forced into a desperate position? It is none other than footwork that governs these things, yet it cannot be achieved through forced effort.
动作出於无心，鼓舞出於不觉。身欲动，而步以为之周旋；手将动，而步亦早为之催迫。 不期然而已然，莫之驱而若驱。所谓上欲动而下自随之，其斯之谓欤！
Dòngzuò chū yú wúxīn, gǔwǔ chū yú bù jué. Shēn yù dòng, ér bù yǐwéi zhī zhōuxuán; shǒu jiāng dòng, ér bù yì zǎo wéi zhī cuīpò. Bù qī rán'ér yǐrán, mò zhī qū ér ruò qū. Suǒwèi shàng yù dòng ér xià zì suí zhī, qí sī zhī wèi yú!
Movement arises from the absence of conscious intent, and spirit is stirred without awareness. When the body wishes to move, the footwork circles in preparation; when the hand is about to act, the footwork has already urged it forward. Things happen naturally without premeditation, moving as if driven without being driven. This is what is meant by "when the upper body wants to move, the lower body naturally follows"—is this not so!
且步分前后。有定位者，步也：无定位者，亦步也。如前步进，而后步亦随之，前后自有 定位也。若前步作后步，后步作前步，更以前步作后步之前步，后步作前步之后步，前后 亦自有定位矣。
Qiě bù fēn qiánhòu. Yǒu dìngwèi zhě, bù yě: Wú dìngwèi zhě, yì bù yě. Rú qián bù jìn, érhòu bù yì suí zhī, qiánhòu zì yǒu dìngwèi yě. Ruò qián bù zuò hòu bù, hòu bù zuò qián bù, gèng yǐqián bù zuò hòu bù zhīqián bù, hòu bù zuò qián bù zhīhòu bù, qiánhòu yì zì yǒu dìngwèi yǐ.
Moreover, footwork is divided into front and back. There is the kind with fixed positions, which is footwork; and there is the kind without fixed positions, which is also footwork. When the front foot advances and the back foot follows, front and back naturally have their fixed positions. When the front foot becomes the back foot, and the back foot becomes the front foot, and furthermore the front foot becomes the front foot of the back foot, and the back foot becomes the back foot of the front foot, front and back still naturally have their fixed positions.
总之：捶以论势，而握要者，步也。活与不活，在於步，灵与不灵，亦在於步。步之为用 大矣哉！
Zǒngzhī: Chuí yǐ lùn shì, ér wò yào zhě, bù yě. Huó yǔ bù huó, zàiyú bù, líng yǔ bù líng, yì zàiyú bù. Bù zhī wèi yòng dà yǐ zāi!
To summarize: in discussing the postures of martial arts, the essential point is footwork. Whether movements are alive or lifeless depends on footwork, whether techniques are nimble or dull also depends on footwork. How immensely important footwork is!
刚柔第十 夫拳术之为用，气与势而已矣。然而气有强弱，势分刚柔。气强者取乎势之刚，气弱者 取乎势之柔。刚者以千钧之力而扼百钧，柔者以百钧之力而破千钧。尚力尚巧，刚柔之所 以分也。
Gāng róu dì shí Fū quánshù zhī wèi yòng, qì yǔ shì éryǐ yǐ. Rán'ér qì yǒu qiáng ruò, shì fēn gāng róu. Qì qiáng zhě qǔ hū shì zhī gāng, qì ruòzhě qǔ hū shì zhī róu. Gāng zhě yǐ qiān jūn zhī lì ér è bǎi jūn, róu zhě yǐ bǎi jūn zhī lì ér pò qiān jūn. Shàng lì shàng qiǎo, gāng róu zhī suǒyǐ fēn yě.
Section Ten - Hard and Soft
In the application of martial arts, it is simply a matter of qi and form. However, qi has strength and weakness, and form is divided into hard and soft. Those with strong qi gravitate toward hard forms, while those with weaker qi gravitate toward soft forms. The hard approach uses a thousand units of force to overcome a hundred, while the soft approach uses a hundred units of force to defeat a thousand. Valuing raw power versus valuing skill is what distinguishes hard from soft.
然刚柔既分，而发用亦自有别。四肢发动，气行诸外而内持静重，刚势也。气屯於内而外 现轻和，柔势也。用刚不可无柔，无柔则还绕不速。用柔不可无刚，无刚则催逼不捷。 刚柔相济，则粘、游、连、随，腾、闪、折、空，掤、捋、挤、捺，无不得其自然矣。刚 柔不可偏用，用武岂可忽耶。
Rán gāng róu jì fēn, ér fā yòng yì zì yǒu bié. Sìzhī fādòng, qì xíng zhū wài ér nèi chí jìng zhòng, gāng shì yě. Qì tún yú nèi ér wài xiàn qīng hé, róu shì yě. Yòng gāng bùkě wú róu, wú róu zé hái rào bù sù. Yòng róu bùkě wú gāng, wú gāng zé cuībī bù jié. Gāngróuxiāngjì, zé zhān, yóu, lián, suí, téng, shǎn, zhé, kōng, pěng, lǚ, jǐ, nà, wú bùdé qí zìrán yǐ. Gāng róu bùkě piān yòng, yòngwǔ qǐkě hū yé.
Now that hard and soft are distinguished, their applications also naturally differ. When the four limbs activate, qi flows outward while internally maintaining calm and stability—this is hardness in form. When qi is stored internally while externally displaying lightness and harmony—this is softness in form. Using hardness cannot be without softness; without softness, circling movements lack speed. Using softness cannot be without hardness; without hardness, pressure lacks swiftness. When hard and soft complement each other, then sticking, moving, connecting, following, rising, dodging, bending, emptying, warding off, rolling back, pressing, and pushing—all will achieve their natural state. Hard and soft should not be used one-sidedly; how can this be overlooked in martial application?
要诀云：捶自心出，拳随意发。总要知己知彼，随机应变。
Yàojué yún: Chuí zì xīn chū, quán suíyì fā. Zǒngyào zhījǐzhībǐ, suíjīyìngbiàn.
The key formula states: Strikes originate from the heart, and fists are released according to intent. Above all, know yourself and know your opponent, adapting to changing circumstances.
心气一发，四肢皆动。足起有地，动转有位。或粘而游，或连而随；或腾而闪，或折而空。 或掤而捋，或挤而捺。
Xīnqì yī fà, sìzhī jiē dòng. Zú qǐ yǒu de, dòng zhuǎn yǒu wèi. Huò zhān ér yóu, huò lián ér suí; huò téng ér shǎn, huò zhé ér kōng. Huò pěng ér lǚ, huò jǐ ér nà.
When the heart qi activates, all four limbs move. When feet rise, they have solid ground; when turning, there is proper positioning. One may stick and flow, connect and follow; rise and dodge, bend and create emptiness; ward off and roll back, press and push.
拳打五尺以内，三尺以外；远不发肘，近不发手。无论前後左右，一步一捶。遇敌以得人 为准，以不见形为妙。
Quán dǎ wǔ chǐ yǐnèi, sān chǐ yǐwài; yuǎn bù fā zhǒu, jìn bù fā shǒu. Wúlùn qiánhòu zuǒyòu, yībù yī chuí. Yù dí yǐ dé rénwéi zhǔn, yǐ bùjiàn xíng wèi miào.
Punches should be delivered within five feet but beyond three feet; at long range do not use the elbow, at close range do not use the hand. Regardless of front or back, left or right, it's one step, one strike. When facing an opponent, hitting your target is the standard, and the subtlety lies in striking without telegraphing your movements.
拳术如战术，击其无备，袭其不意；乘击而袭，乘袭而击。虚而实之，实而虚之；避实击 虚，取本求末。出遇众围，如生龙活虎之状；逢击单敌，以巨炮直轰之势。
Quánshù rú zhànshù, jī qí wú bèi, xí qí bùyì; chéng jī ér xí, chéng xí ér jī. Xū ér shí zhī, shí ér xū zhī; bì shí jī xū, qǔ běn qiú mò. Chū yù zhòng wéi, rú shēnglónghuóhǔ zhī zhuàng; féng jī dān dí, yǐ jù pào zhí hōng zhī shì.
Boxing technique is like warfare strategy: strike where there is no defense, attack when unexpected; seize the opportunity to attack following a strike, and strike following an attack. Make the insubstantial substantial, and the substantial insubstantial; avoid strength and strike weakness, target both the core and the extremities. When surrounded by many, move with the vitality of a living dragon and fierce tiger; when facing a single opponent, strike directly with the force of a massive cannon.
上、中、下一气把定，身、手、足规距绳束。手不向空起，亦不向空落，精敏神巧全在活。
Shàng, zhōng, xià yīqì bǎ dìng, shēn, shǒu, zú guī jù shéng shù. Shǒu bù xiàng kōng qǐ, yì bù xiàng kōng luò, jīng mǐn shén qiǎo quán zài huó.
Upper, middle, and lower parts are stabilized with one breath, body, hands, and feet are bound by standards. Hands should not rise into emptiness, nor should they fall into emptiness; all skillfulness and agility depends on liveliness.
古人云：能去能就，能刚能柔，能进能退。不动如山岳，难知如阴阳；无穷如天地，充实 如太仓；浩渺如四海，眩耀如三光。察来势之机会，揣敌人之短长。静以待动，动以处静, 然後可言拳术也。
Gǔrén yún: Néng qù néng jiù, néng gāng néng róu, néng jìn néng tuì. Bù dòng rú shānyuè, nán zhī rú yīnyáng; wúqióng rú tiāndì, chōngshí rú tàicāng; hàomiǎo rú sìhǎi, xuàn yào rú sānguāng. Chá láishì zhī jīhuì, chuāi dírén zhī duǎn cháng. Jìng yǐ dài dòng, dòng yǐ chù jìng, ránhòu kě yán quánshù yě.
The ancients say: One must be able to retreat and advance, be hard and soft, move forward and backward. Be still as a mountain, unfathomable as yin and yang; limitless as heaven and earth, abundant as the imperial granary; vast as the four seas, brilliant as the three lights. Observe the opportunities in incoming forces, assess the opponent's strengths and weaknesses. Use stillness to await movement, use movement to address stillness - only then can one truly speak of the art of boxing.
要诀云：借法容易上法难，还是上法最为先。
Yàojué yún: Jiè fǎ róngyì shàng fǎ nán, háishì shàng fǎ zuìwéi xiān.
The key formula states: Borrowing techniques is easy, advancing techniques is difficult, yet advancing techniques should be given priority.
战斗篇云：击手勇猛，不当击梢，迎面取中堂；抢上抢下势如虎，类似鹰鹳下鸡场。翻江 拨海不须忙，单凤朝阳最为强；云背日月天交地，武艺相争见短长。
Zhàndòu piān yún: Jí shǒu yǒngměng, bùdāng jī shāo, yíngmiàn qǔ zhōngtáng; qiǎng shàng qiǎng xià shì rúhǔ, lèisì yīng guàn xià jī chǎng. Fān jiāng bō hǎi bù xū máng, dān fèng zhāoyáng zuìwéi qiáng; yún bèi rì yuè tiān jiāo de, wǔyì xiāng zhēng jiàn duǎn cháng.
The Battle Treatise states: Strike with courage and vigor, but do not strike at the extremities—instead, face your opponent and target their center. Attack above and below with the ferocity of a tiger, like an eagle or crane swooping down on a chicken coop. When overturning rivers and seas, there's no need to rush. The solitary phoenix facing the morning sun is strongest of all. Like clouds obscuring the sun and moon when heaven meets earth, martial skill reveals one's strengths and weaknesses when put to the test.
要诀云：发步进入须进身，身手齐到是为真。法中有诀从何取，解开其理妙如神。
Yàojué yún: Fā bù jìnrù xū jìn shēn, shēnshǒu qí dào shì wéi zhēn. Fǎ zhōng yǒu jué cóng hé qǔ, jiě kāi qí lǐ miào rú shén.
The key formula states: When advancing a step, the body must advance with it; when body and hands arrive together, this is authentic. How does one extract the formula within the method? Understanding these principles is as wondrous as the divine.
古有闪、进、打、顾之法：何为闪？何为进？进即闪，闪即进，不必远求。何为打？何为 顾？顾叩打，打即顾，发手便是。
Gǔ yǒu shǎn, jìn, dǎ, gù zhī fǎ: Hé wèi shǎn? Hé wéi jìn? Jìn jí shǎn, shǎn jí jìn, bùbì yuǎn qiú. Hé wèi dǎ? Hé wèi gù? Gù kòudǎ, dǎ jí gù, fā shǒu biàn shì.
The ancients had methods of dodging, advancing, striking, and protecting: What is dodging? What is advancing? Advancing is dodging, and dodging is advancing—no need to look far for answers. What is striking? What is protecting? Protecting involves striking, and striking involves protecting; it happens as soon as you launch your hand.
古人云：心如火药手如弹，灵机一动鸟难逃。身似弓弦手似箭，弦响鸟落显奇神。
Gǔrén yún: Xīn rú huǒyào shǒu rú dàn, língjī yīdòng niǎo nán táo. Shēn shì gōngxián shǒu sì jiàn, xián xiǎng niǎo luò xiǎn qí shén.
The ancients say: The mind is like gunpowder and the hands are like bullets; when your spirit moves, the bird cannot escape. The body is like a bowstring and the hands like arrows; when the string sounds, the bird falls, revealing extraordinary skill.
起手如闪电，电闪不及合眸。击敌如迅雷，雷发不及掩耳。
Qǐ shǒu rú shǎndiàn, diàn shǎn bùjí hé móu. Jī dí rú xùnléi, léi fǎ bùjí yǎn ěr.
Your hand initiates like lightning, faster than one can blink. You strike the enemy like swift thunder, quicker than one can cover their ears.
左过右来，右过左来。手从心内发，落向前面落。力从足上起，足起犹火作。
Zuǒguò yòu lái, yòuguò zuǒ lái. Shǒu cóng xīn nèi fā, luò xiàng qiánmiàn luò. Lì cóng zú shàng qǐ, zú qǐ yóu huǒ zuò.
When [they] come from the left, move to the right. When [they] come from the right, move to the left. The hand originates from within the heart, and lands toward the front. Power rises from the feet, and when the feet rise, it's as if they're moving through fire.
上左须进右，上右须进左。发步时，足根先著地，十趾要抓地。步要稳当，身要庄重。去 时撤手，著人成拳。上下气要均停，出入以身为主宰；不贪不歉，不即不离。拳由心发， 以身催手，一肢动百骸皆随。一屈统身皆屈，一伸统身皆伸；伸要伸得尽，屈要屈得紧。 如卷炮卷得紧，崩得有力。
Shàng zuǒ xū jìn yòu, shàng yòu xū jìn zuǒ. Fā bù shí, zú gēn xiān zhuó dì, shí zhǐ yào zhuā de. Bù yào wěndāng, shēn yào zhuāngzhòng. Qù shí chè shǒu, zhù rén chéng quán. Shàngxià qì yào jūn tíng, chūrù yǐ shēn wéi zhǔzǎi; bù tān bù qiàn, bù jí bùlí. Quán yóu xīn fā, yǐ shēn cuī shǒu, yī zhī dòng bǎi hái jiē suí. Yī qū tǒng shēn jiē qū, yīshēn tǒng shēn jiē shēn; shēn yào shēn dé jǐn, qū yào qū dé jǐn. Rú juǎn pào juǎn dé jǐn, bēng dé yǒulì.
When advancing left, the right must advance; when advancing right, the left must advance. When stepping, the heel should touch the ground first, with all ten toes gripping the earth. Steps must be stable and the body must be dignified. When withdrawing, retract your hand; when touching the opponent, form a fist. The energy above and below should be evenly balanced, with the body governing all entries and exits; neither greedy nor timid, neither too close nor too distant. The fist originates from the heart, using the body to propel the hand, when one limb moves all parts of the body follow. When one part bends, the entire body bends; when one part extends, the entire body extends. Extension should reach its fullest potential, and bending should be done with firmness. Like a tightly loaded cannon, the explosion will be powerful.
战斗篇云：不拘提打、按打、击打、冲打、膊打、肘打 胯打、腿打、头打、手打、高 打、低打、顺打、横打、进步打、退涉打、截气打、借气打、以及上下百般打法，总要一 气相贯。
Zhàndòu piān yún: Bùjū tí dǎ, àn dǎ, jī dǎ, chōng dǎ, bó dǎ, zhǒu dǎ kuà dǎ, tuǐ dǎ, tóu dǎ, shǒudǎ, gāo dǎ, dī dǎ, shùn dǎ, héng dǎ, jìnbù dǎ, tuì shè dǎ, jié qì dǎ, jiè qì dǎ, yǐjí shàngxià bǎibān dǎ fǎ, zǒng yào yī qìxiāng guàn.
The Battle Treatise states: Regardless of whether it's lifting strikes, pressing strikes, hitting strikes, thrusting strikes, shoulder strikes, elbow strikes, hip strikes, leg strikes, head strikes, hand strikes, high strikes, low strikes, following strikes, horizontal strikes, advancing strikes, retreating strikes, energy-interrupting strikes, energy-borrowing strikes, or the hundreds of striking methods high and low—all must be connected by a single unified energy.
出身先占巧地，是为战斗要诀。骨节要对，不对则无力；手把要灵，不灵则生变。发手要 快，不快则迟误；打手要狠，不狠则不济。脚手要活，不活则担险；存心要精，不精则受 愚。
Chūshēn xiānzhàn qiǎo de, shì wéi zhàndòu yàojué. Gǔjié yào duì, bùduì zé wúlì; shǒu bà yào líng, bù líng zé shēngbiàn. Fā shǒu yào kuài, bùkuài zé chíwù; dǎshǒu yào hěn, bù hěn zé bùjì. Jiǎo shǒu yào huó, bù huó zé dān xiǎn; cúnxīn yào jīng, bùjīng zé shòu yú.
First secure advantageous ground when engaging, this is the essential secret of combat. Joints must be properly aligned, otherwise there is no power; hand techniques must be nimble, otherwise complications arise. Strikes must be fast, otherwise opportunities are missed; attacking hands must be fierce, otherwise they are ineffective. Feet and hands must be agile, otherwise you risk danger; your mind must be sharp, otherwise you will be deceived.
发身：要鹰扬猛勇，泼辣胆大，机智连环，勿畏惧迟疑。如关临白马，赵临长板。神威凛 凛，波开浪裂。静如山岳，动如雷发。
Fā shēn: Yào yīng yáng měng yǒng, pōlà dǎn dà, jīzhì liánhuán, wù wèijù chíyí. Rú guān lín báimǎ, zhào lín zhǎng bǎn. Shénwēi lǐnlǐn, bō kāi làng liè. Jìng rú shānyuè, dòng rú léi fā.
When engaging in combat: Be as bold and fierce as a soaring eagle, ferocious and daring, with intelligence and resourcefulness, never fearful or hesitant. Be like General Guan facing enemies at Baima, or General Zhao at Changban. Your spirit should be awe-inspiring, like waves parting the sea. In stillness, be like a mountain; in movement, strike like thunder.
要诀云：人之来势，务要审察。足踢头前，拳打膊下。侧身进步，伏身起发。 足来提膝，拳来肘发。顺来横击，横来棒压。左来右接，右来左迎。远便上手，近便用肘；远便足踢，近便加膝。
Yàojué yún: Rén zhī láishì, wù yào shěnchá. Zú tī tóu qián, quán dǎ bó xià. Cèshēn jìnbù, fú shēn qǐ fā. Zú lái tí xī, quán lái zhǒu fā. Shùn lái hèng jī, héng lái bàng yā. Zuǒ lái yòu jiē, yòu lái zuǒ yíng. Yuǎn biàn shàngshǒu, jìn biàn yòng zhǒu; yuǎn biàn zú tī, jìn biàn jiā xī.
The key formula states: When an opponent approaches, one must carefully examine their momentum. When a kick comes toward the head, or a fist strikes beneath the arm. When they turn their body to advance, or crouch to initiate an attack. When a foot comes, raise your knee; when a fist comes, deploy your elbow. When a straight attack comes, counter with a horizontal strike; when a horizontal attack comes, press down with force. When they come from the left, intercept with the right; when they come from the right, meet with the left. At a distance, use your hands; up close, use your elbows; at a distance, kick with your feet; up close, apply your knees.
拳打上风，审顾地形。手要急，足要轻，察势如猫行。心要整，目要清，身手齐到始为真。手到身不到，击敌不得妙；手到身亦到，破敌如摧草。
Quán dǎ shàngfēng, shěn gù dìxíng. Shǒu yào jí, zú yào qīng, chá shì rú māo xíng. Xīn yào zhěng, mù yào qīng, shēnshǒu qí dào shǐ wéi zhēn. Shǒu dào shēn bù dào, jī dí bùdé miào; shǒu dào shēn yì dào, pò dí rú cuī cǎo.
When boxing, gain the upper hand and carefully assess the terrain. Hands must be swift, feet must be light, observe the situation like a stalking cat. Mind must be focused, eyes must be clear, body and hands arriving together is the true technique. If your hands arrive but your body doesn't, striking the enemy won't be effective; when hands and body arrive together, you'll crush your enemy like trampling grass.
战斗篇云：善击者，先看步位，后下手势。上打咽喉下打阴，左右两协并中心。前打一丈 不为远，近打只在一寸间。
Zhàndòu piān yún: Shàn jí zhě, xiān kàn bù wèi, hòu xià shǒushì. Shàng dǎ yānhóu xià dǎ yīn, zuǒyòu liǎng xié bìng zhōngxīn. Qián dǎ yī zhàng bù wéi yuǎn, jìn dǎ zhǐ zài yīcùn jiān.
The Battle Treatise states: A skilled striker first observes foot positioning, then executes hand techniques. Strike upward to the throat, downward to the groin, to both sides of the ribs, and to the center. Striking from ten feet away is not considered distant; close-range striking happens within just an inch.
要诀云：操演时，面前如有人；对敌时，有人如无人。面前手来不见手，胸前肘来不见肘。手起足要落，足落手要起。
Yàojué yún: Cāoyǎn shí, miànqián rú yǒurén; duì dí shí, yǒurén rú wú rén. Miànqián shǒu lái bu jiàn shǒu, xiōng qián zhǒu lái bu jiàn zhǒu. Shǒu qǐ zú yào luò, zú luò shǒu yào qǐ.
The key formula states: When practicing, imagine someone is in front of you; when facing an enemy, treat their presence as if they weren't there. When a hand comes toward your face, do not see the hand; when an elbow comes toward your chest, do not see the elbow. When your hand rises, your foot should fall; when your foot lands, your hand should rise.
心要占先，意要胜人。身要攻入，步要过人。头须仰起，胸须现起。腰须坚起，丹田须运 起。自顶至足，一气相贯。
Xīn yào zhànxiān, yì yào shèng rén. Shēn yào gōng rù, bù yàoguò rén. Tóu xū yǎng qǐ, xiōng xū xiàn qǐ. Yāo xū jiān qǐ, dāntián xū yùn qǐ. Zì dǐng zhì zú, yī qìxiāng guàn.
Your mind must seize the initiative, your intent must overcome your opponent. Your body must penetrate their defense, your steps must surpass your opponent. Your head must be raised, your chest must be expanded. Your waist must be firm, and your dantian must be activated. From crown to foot, a single breath connects everything.
战斗篇云：胆战心寒者，必不能取胜；不察形势者，必不能防人。
Zhàndòu piān yún: Dǎn zhàn xīnhán zhě, bì bùnéng qǔshèng; bù chá xíngshì zhě, bì bùnéng fáng rén.
The Battle Treatise states: Those who are fearful and trembling cannot achieve victory; those who fail to observe the situation cannot defend against others.
先劫为师，後动为弟。能教一思进，莫教一思退。胆欲大而心欲小，运用之妙，存乎一心 而己。一理运乎二气，行乎三节，现乎四梢，统乎五行。时时操演，朝朝运化；始而勉强, 久而白然。拳术之道学，终於此而已矣。
Xiān jié wéi shī, hòu dòng wèi dì. Néng jiào yī sī jìn, mò jiào yī sī tuì. Dǎn yù dà ér xīn yù xiǎo, yùnyòng zhī miào, cún hū yīxīn ér jǐ. Yī lǐ yùn hū èr qì, xíng hū sānjié, xiàn hū sì shāo, tǒng hū wǔháng. Shíshí cāoyǎn, zhāo zhāo yùn huà; shǐ ér miǎnqiáng, jiǔ ér bái rán. Quánshù zhī dàoxué, zhōng yú cǐ éryǐ yǐ.
Moving first is the teacher; responding second is the student. Teach the mind to advance, never to retreat. Your courage should be great but your heart small and careful. The subtlety of application exists entirely within the mind. One principle operates through the two energies, moves through the three sections, manifests in the four extremities, and unifies in the five elements. Practice constantly, transforming your skill each day; at first with effort, eventually with naturalness. This completes the path of martial arts study.
Chén Xīn (陈鑫)
太极两仪，天地阴阳，阖辟动静，柔之与刚。 屈伸往来，进退存亡，一开一合，有变有常。 虚实兼到，忽见忽藏，健顺参半，引进精详。 或收或放，忽弛忽张，错综变化，欲抑先扬。
Tàijí liǎng yí, tiāndì yīnyáng, hé pì dòngjìng, róu zhī yǔ gāng. Qūshēn wǎnglái, jìntuì cúnwáng, yī kāi yī hé, yǒu biàn yǒu cháng. Xūshí jiān dào, hū jiàn hū cáng, jiàn shùn cānbàn, yǐnjìn jīng xiáng. Huò shōu huò fàng, hū chí hū zhāng, cuòzōng biànhuà, yù yì xiān yáng.
Taiji and the Two Aspects, heaven and earth, yin and yang, opening and closing, movement and stillness, softness and hardness. Bending and extending, coming and going, advancing and retreating, existing and perishing, opening and closing, there are changes and constants. Emptiness and fullness achieved together, appearing and hiding suddenly, combining strength and compliance equally, leading and receiving with precision. Sometimes gathering, sometimes releasing, suddenly relaxing, suddenly stretching, complex transformations, to suppress first raise up.
必先有事，勿助勿忘，真积力久，质而弥光。 盈虚有象，出入无方，神以知来，智以藏往。 宾主分明，中道皇皇，经权互用，补短截长。 神龙变化，储测江洋？沿路缠绵，静运无慌。
Bì xiān yǒushì, wù zhù wù wàng, zhēn jī lì jiǔ, zhì ér mí guāng. Yíng xū yǒu xiàng, chūrù wú fāng, shén yǐ zhī lái, zhì yǐ cáng wǎng. Bīnzhǔ fēnmíng, zhōng dào huánghuáng, jīng quán hù yòng, bǔ duǎn jié cháng. Shénlóng biànhuà, chǔ cè jiāng yáng? Yánlù chánmián, jìng yùn wú huāng.
First there must be substance, neither help nor forget, genuine accumulation of strength over time, the quality increasingly radiant. Fullness and emptiness have form, entering and exiting without fixed direction, spirit knows what is coming, wisdom conceals what has passed. Host and guest clearly distinguished, the middle path magnificent, balancing principle and expedience, compensating for shortcomings and restraining excesses. Transformations like a divine dragon, who can fathom the depths of rivers and oceans? Following the path with continuous connection, moving calmly without haste.
肌肤骨节，处处开张，不先不後，迎送相当。 前後左右，上下四傍，转接灵敏，绕急相将。 高擎低取，如愿相偿，不滞於迹，不涉於虚。
Jīfū gǔjié, chùchù kāizhāng, bù xiān bù hòu, yíng sòng xiāngdāng. Qiánhòu zuǒyòu, shàngxià sì bàng, zhuǎn jiē língmǐn, rào jí xiāng jiāng. Gāo qíng dī qǔ, rúyuàn xiāng cháng, bù zhì yú jī, bù shè yú xū.
Muscles, skin, and joints, opening everywhere, neither before nor after, receiving and sending in harmony. Front and back, left and right, up and down in all four directions, transitioning with agility, circling swiftly together. Raising high and taking low, wishes fulfilled accordingly, not getting stuck in tracks, not straying into emptiness.
至诚（太极之理气）运动，擒纵由余，天机活泼，浩气流行。
Zhìchéng (tàijí zhī lǐqì) yùndòng, qín zòng yóu yú, tiānjī huópō, hàoqì liúxíng.
With utmost sincerity (the principle energy of Taiji) in motion, controlling and releasing comes naturally, the celestial mechanism is lively, and the grand energy flows freely.
佯输诈败，制胜权衡，顺来逆往，令彼莫测。 因时制宜，中藏妙诀，上行下打，断不可偏。 声东击西，左右威宣，寒往暑来，谁识其端？
Yáng shū zhà bài, zhìshèng quánhéng, shùn lái nì wǎng, lìng bǐ mò cè. Yīn shí zhì yí, zhōng cáng miàojué, shàngxíng xià dǎ, duàn bùkě piān. Shēngdōngjīxī, zuǒyòu wēi xuān, hán wǎng shǔ lái, shéi shí qí duān?
Feigning defeat and pretending to lose, weighing the control of victory, following what comes and opposing what goes, leaving the opponent unable to predict. Adapting to circumstances, hiding secret techniques within, striking upward while hitting downward, absolutely avoiding one-sidedness. Making noise in the east while attacking in the west, projecting power to both left and right, like winter departing and summer arriving—who can discern the beginning?
千古一日，至理循环，上下相随，不可空谈。 循序渐进，仔细研究，人能受苦，终跻浑然。
Qiāngǔ yī rì, zhì lǐ xúnhuán, shàngxià xiāng suí, bùkě kōngtán. Xúnxùjiànjìn, zǐxì yánjiū, rén néng shòukǔ, zhōng jī húnrán.
A thousand ages in a single day, ultimate principles cycling, above and below following each other, this cannot be merely empty talk. Progress step by step, study carefully, if one can endure hardship, finally one will reach naturalness and wholeness.
至疾至迅，缠绕回旋，离形得似，何非月圆。 精练已极，极小亦圈，日中则昃，月满则亏。
Zhì jí zhì xùn, chánrào huíxuán, lí xíng dé shì, hé fēi yuè yuán. Jīngliàn yǐ jí, jí xiǎo yì quān, rì zhōng zé zè, yuè mǎn zé kuī.
Utmost speed and swiftness, coiling and spiraling, departing from form yet achieving resemblance, how is this not like the full moon. When skill is refined to the extreme, even the smallest movement forms a circle, as the sun at its zenith begins to descend, and the full moon inevitably wanes.
敌如诈诱，不可紧追，若逾界限，势难转回。 况一失势，虽悔何追？我守我疆，不卑不亢。 九折羊肠，不可稍让，如让他人，人立我跌。 急与争锋，能上莫下，多占一分，我据形胜。 一夫当关，万人失勇。
Dí rú zhà yòu, bùkě jǐn zhuī, ruò yú jièxiàn, shì nán zhuǎn huí. Kuàng yī shīshì, suī huǐ hé zhuī? Wǒ shǒu wǒ jiāng, bùbēibùkàng. Jiǔ zhé yáng cháng, bùkě shāo ràng, rú ràng tārén, rén lì wǒ diē. Jí yǔ zhēngfēng, néng shàng mò xià, duō zhàn yī fēn, wǒ jù xíngshèng. Yīfū dāng guān, wàn rén shī yǒng.
If the enemy tries to deceive and lure, do not pursue too closely; if you exceed the boundary, the situation becomes difficult to reverse. Moreover, once you lose your advantage, what use is regret? I defend my territory, neither humble nor arrogant. Like a winding mountain path with nine turns, do not yield even slightly; if you yield to others, they stand while you fall. In urgent confrontation, go high rather than low, gain even one inch, and I secure the advantageous position. One man guarding the pass can cause ten thousand to lose courage.
拈连粘随，会神聚精，运我虚灵，弥加整重。细腻熨帖，中权後劲。
Niān lián zhān suí, huì shén jù jīng, yùn wǒ xū líng, mí jiā zhěng zhòng. Xìnì yùn tiē, zhōng quán hòu jìn.
Grasp, connect, adhere, follow, gather spirit and concentrate energy, employ my emptiness and agility, increasing stability and weight. Delicate and smooth, balanced power with stored force.
虚笼诈诱，只为一转；来脉得势，转关何难？ 实中有虚，人己相参；虚中有实，孰测机关？
Xū lóng zhà yòu, zhǐ wéi yī zhuàn; lái mài déshì, zhuǎn guān hé nán? Shí zhōng yǒu xū, rén jǐ xiāng cān; xū zhōng yǒu shí, shú cè jīguān?
Emptiness envelops deception and enticement, all for a single turn; when the incoming force gains advantage, how difficult is it to pivot? Within solidity there is emptiness, self and other intermingling; within emptiness there is solidity, who can fathom these mechanisms?
不遮不架，不顶不延（迟也），不软不硬，不脱不沾， 突如其来,人莫知其所以然（只觉如风摧倒），跌翻绝妙，灵境难以言传。
Bù zhē bù jià, bù dǐng bù yán (chí yě), bù ruǎn bù yìng, bù tuō bù zhān, tūrúqílái, rén mò zhī qí suǒyǐrán (zhǐ jué rú fēng cuī dào), diē fān juémiào, língjìng nányǐ yánchuán.
Neither blocking nor bracing, neither pushing nor delaying, neither soft nor hard, neither escaping nor sticking, Appearing suddenly, none can understand why (feeling only like being toppled by the wind), falling and overturning with perfect skill, a spiritual state difficult to express in words.
试一形容，手中有权， 宜轻则轻，斟酌无偏；宜重则重，如虎下山。 引视彼来，进由我去；来宜听真，去贵神速。
Shì yī xíngróng, shǒuzhōng yǒu quán, Yí qīng zé qīng, zhēnzhuó wú piān; yí zhòng zé zhòng, rúhǔ xiàshān. Yǐn shì bǐ lái, jìn yóu wǒ qù; lái yí tīng zhēn, qù guì shénsù.
Let me try to describe it: when there is control in your hands, When lightness is appropriate, be light, balanced without bias; when heaviness is appropriate, be heavy, like a tiger descending the mountain. Draw their gaze to come, advance as I choose to leave; when they come, listen carefully, when leaving, value divine speed.
至於身法，原无一定，无定有定，在人自用。 横竖颠倒，立坐卧挺，前俯後仰，奇正相生。 回旋倚侧，攒跃皆中(皆有中气，放收宰乎其中)，千变万化，难绘其形。
Zhìyú shēn fǎ, yuán wú yīdìng, wú dìng yǒu dìng, zài rén zìyòng. Héngshù diāndǎo, lì zuò wò tǐng, qián fǔ hòu yǎng, qí zhèng xiāngshēng. Huíxuán yǐ cè, zǎn yuè jiē zhōng (jiē yǒu zhòng qì, fàng shōu zǎi hū qízhōng), qiānbiànwànhuà, nán huì qí xíng.
Regarding body methods, there is originally no fixed form; within formlessness there is form, depending on one's personal use. Horizontal and vertical, upside-down, standing, sitting, lying, and extending, leaning forward and backward, the unusual and orthodox giving rise to each other. Turning, leaning to the side, gathering and jumping all maintain central equilibrium (all contain central energy, extending and withdrawing governed from within), with thousands of changes and transformations, impossible to draw their shapes.
气不离理，一言可罄，开合虚实，即为拳经。
Qì bùlí lǐ, yī yán kě qìng, kāi hé xūshí, jí wèi quán jīng.
Energy never departs from principle, this can be summed up in one phrase: opening, closing, emptiness, and solidity - this is the classic of boxing.
用力日久, 豁然贯通，日新不已，自臻神圣。 浑然无迹，妙手空空，若有鬼神，助我虚灵， 岂知我心，只守一敬。
Yònglì rì jiǔ, huòrán guàntōng, rì xīn bùyǐ, zì zhēn shénshèng. Húnrán wú jī, miàoshǒu kōngkōng, ruò yǒu guǐshén, zhù wǒ xū líng, qǐ zhī wǒ xīn, zhǐ shǒu yī jìng.
With prolonged effort, suddenly there comes a breakthrough, daily renewal without cease, naturally reaching the divine. Complete without trace, marvelous hands empty of intention, as if spirits assist my empty alertness, Little knowing that my mind simply maintains a single reverence.
中气贯足（即太和之元气，不偏不倚，无过无不及），精神百倍（十年用功，十年养气）。
Zhōng qì guàn zú (jí tài hé zhī yuánqì, bùpiān bù yǐ, wúguò wúbù jí), jīngshén bǎibèi (shí nián yònggōng, shí nián yǎngqì).
Central energy penetrates the feet (the primordial energy of great harmony, neither leaning nor tilting, neither excessive nor insufficient), multiplying spirit a hundredfold (ten years of practice, ten years of cultivating energy).
临阵交战，切忌先进。如不得已，浅尝带引。 静以待动，坚我壁垒。堂堂之阵，整整之旗。
Línzhèn jiāozhàn, qièjì xiānjìn. Rú bùdéyǐ, qiǎncháng dài yǐn. Jìng yǐ dài dòng, jiān wǒ bìlěi. Tángtáng zhī zhèn, zhěngzhěng zhī qí.
When facing battle, strictly avoid advancing first. If unavoidable, feint shallowly while drawing them in. Remain still to await their movement, strengthen my defenses. Position troops in impressive formation, with banners in perfect order.
有备无患，让彼偷营。一引一进，奇正相生。 佯输诈败,反败为功。一引即进,转（转者，从引而忽转之）进如风。
Yǒubèiwúhuàn, ràng bǐ tōu yíng. Yī yǐn yī jìn, qí zhèng xiāngshēng. Yáng shū zhà bài, fǎn bài wéi gōng. Yī yǐn jí jìn, zhuǎn (zhuǎn zhě, cóng yǐn ér hū zhuǎn zhī) jìn rú fēng.
Be prepared to avoid calamity, allow them to raid your camp. One drawing in, one advancing, the unusual and orthodox giving rise to each other. Feign defeat and pretend to fail, turning defeat into victory. As soon as you draw them in, advance, turning (turning means to suddenly change from drawing in) and advancing like the wind.
进至七分，疾速停顿。兵行诡计，严防后侵（前后皆是敌人）。 前后左右，俱要留心。进步莫迟，不直不遂。 足随手运,圆转如神。忽上（手足向上）忽下（手足向下）,或顺（用顺缠法,其精顺）或逆（用 倒转法，其精逆）。
Jìn zhì qī fēn, jí sù tíngdùn. Bīng xíng guǐjì, yánfáng hòu qīn (qiánhòu jiē shì dírén). Qiánhòu zuǒyòu, jù yào liúxīn. Jìnbù mò chí, bù zhí bùsuí. Zú suíshǒu yùn, yuán zhuǎn rú shén. Hū shàng (shǒuzú xiàngshàng) hū xià (shǒuzú xiàng xià), huò shùn (yòng shùn chán fǎ, qí jīng shùn) huò nì (yòng dàozhuǎn fǎ, qí jīng nì).
Advance to seventy percent, then stop abruptly. Military tactics employ deception, strictly guard against rear attacks (enemies are both in front and behind). Front and back, left and right, all require attention. Do not delay when advancing, neither direct nor following through. Feet follow the movement of hands, turning in circles as if divine. Suddenly up (hands and feet moving upward), suddenly down (hands and feet moving downward), sometimes following (using the following spiraling method, with energy following) sometimes reversing (using the reversing method, with energy reversing).
日光普照，不落边际（以上是敌侵我）。 我进击人，令其不防。彼若能防，必非妙方（四句是我侵人）。
Rìguāng pǔzhào, bù luò biānjì (yǐshàng shì dí qīn wǒ). Wǒ jìnjī rén, lìng qí bù fáng. Bǐ ruò néng fáng, bì fēi miào fāng (sì jù shì wǒ qīn rén).
Sunlight shines everywhere, leaving no borders untouched (above describes the enemy invading me). When I attack others, I cause them to be unprepared. If they are able to defend, it certainly isn't with an excellent method (these four lines describe me invading others).
大将临敌,无处不慎。任他围绕，一齐并进。斩将拿旗，霸王之真。
Dàjiàng lín dí, wú chù bù shèn. Rèn tā wéirào, yīqí bìngjìn. Zhǎn jiàng ná qí, bàwáng zhī zhēn.
A great general facing the enemy is cautious at every turn. Let them surround you, then advance all at once. Capture their general and seize their flag - this is the true art of the conqueror.
太极至理,一言难尽。阴阳变化,存乎其人。 稍涉虚伪(学思并用,须下实在功夫),妙理难寻(拳法有经有权,生机无穷，变化由我,不待思索)。
Tàijí zhì lǐ, yīyánnánjìn. Yīnyáng biànhuà, cún hū qí rén. Shāo shè xūwèi (xué sī bìngyòng, xū xià shízài gōngfū), miào lǐ nán xún (quánfǎ yǒu jīng yǒu quán, shēngjī wúqióng, biànhuà yóu wǒ, bùdài sīsuǒ).
The profound principles of Taiji cannot be fully explained in a few words. The transformations of yin and yang exist within the person. If one dabbles in superficiality (learning and thinking must be applied together, requiring solid and genuine effort), the marvelous principles become difficult to find (boxing methods have both established principles and adaptable power, with limitless vitality, transformations coming from oneself without requiring deliberation).
太极拳体 太极拳之道，”开合”二字尽之；一阴一阳之谓拳，其妙处全在互为其根。
Tàijíquán tǐ Tàijíquán zhī dào,” kāi hé” èr zì jǐn zhī; yī yīn yī yáng zhī wèi quán, qí miào chù quán zài hù wéi qí gēn.
Taijiquan Structure The Way of Taijiquan is completely expressed in the two characters "open and close"; one yin and one yang is what we call boxing, and its marvelous quality lies entirely in each being the root of the other.
太极拳用 拳之运动，惟柔与刚：彼以刚来，我以柔往；彼以柔来，全在称量(以我之手称住人之手，如秤称物；以我之心度人之心，量其上下迟速，或半路变换机势)。 刚中寓柔，与人不侔；柔中寓刚，人所难防。
Tàijí quán yòng Quán zhī yùndòng, wéi róu yǔ gāng: Bǐ yǐ gāng lái, wǒ yǐ róu wǎng; bǐ yǐ róu lái, quán zài chēng liáng (yǐ wǒ zhī shǒu chēng zhùrén zhī shǒu, rú chèng chēng wù; yǐ wǒ zhī xīn duó rén zhī xīn, liàng qí shàngxià chí sù, huò bànlù biànhuàn jī shì). Gāng zhōng yù róu, yǔ rén bù móu; róu zhōng yù gāng, rén suǒ nán fáng.
Taijiquan Application The movement of the boxing art relies on softness and hardness: when the opponent comes with hardness, I respond with softness; when they come with softness, it all depends on weighing and measuring (using my hands to gauge the opponent's hands, like a scale weighing objects; using my mind to assess the opponent's intentions, measuring their up and down movements, speed, or mid-course changes in momentum). Within hardness there is softness, unlike others; within softness there is hardness, difficult for others to defend against.
运用在心，不矜不张。中有所主，无任猖狂。随机应变，终不惊慌！
Yùnyòng zàixīn, bù jīn bù zhāng. Zhōng yǒu suǒ zhǔ, wú rèn chāngkuáng. Suíjīyìngbiàn, zhōng bù jīnghuāng!
Application is in the heart, neither boastful nor showy. Within, there is a center, never allowing recklessness. Adapt to changing circumstances, and you will never panic!
身似弓身劲似弦，穴如的兮手如箭。按时发兮须忖正，千万莫要与穴偏。
Shēn shì gōng shēn jìn shì xián, xué rú de xī shǒu rú jiàn. Ànshí fā xī xū cǔn zhèng, qiān wàn mò yào yǔ xué piān.
The body is like a bow, its power like the bowstring; acupoints are like targets, the hands like arrows. Release at the right moment with careful consideration; by all means, never miss the acupoint.
上打咽喉下打阴,中间两肋并当心。下部两臁合两膝，脑后一掌要真魂。
Shàng dǎ yānhóu xià dǎ yīn, zhōngjiān liǎng lèi bìng dāngxīn. Xiàbù liǎng lián hé liǎng xī, nǎo hòu yī zhǎng yào zhēn hún.
Strike the throat above and the groin below, the ribs on both sides and the center of the chest. Below, aim for both thighs and both knees, and at the back of the head, one palm strike to seize the true spirit.
纯阴无阳是软手，纯阳无阴是硬手； 一阴九阳根头棍，二阴八阳是散手； 三阴七阳犹觉硬，四阴六阳显好手； 惟有五阴并五阳，阴阳无偏称妙手！ 妙手一着一太极，空空迹化归乌有。
Chún yīn wú yáng shì ruǎn shǒu, chún yáng wú yīn shì yìng shǒu; Yī yīn jiǔ yáng gēn tóu gùn, èr yīn bā yáng shì sàn shǒu; Yī yīn jiǔ yáng gēntóu gùn, èr yīn bā yáng shì sàn shǒu; Wéiyǒu wǔ yīn bìng wǔ yáng, yīnyáng wú piān chēng miàoshǒu! Miàoshǒu yīzhe yī tàijí, kōngkōng jī huà guī wūyǒu.
Pure yin without yang is a soft hand, pure yang without yin is a hard hand; One part yin with nine parts yang is like a stick, two parts yin with eight parts yang is scattered hand; Three parts yin with seven parts yang still feels hard, four parts yin with six parts yang shows a good hand; Only with five parts yin and five parts yang, without bias toward either yin or yang, can one be called a marvelous hand! The marvelous hand embodies taiji in every move, leaving no trace as it dissolves into nothingness.
每一势拳, 往往数千言不能罄其妙，一经现身说法，甚觉容易；所难者工夫，所犹难者长 久工夫！谚有曰：”拳打万遍，神理自现”。信然！
Měi yī shì quán, wǎngwǎng shù qiān yán bùnéng qìng qí miào, yījīng xiànshēnshuōfǎ, shén jué róngyì; suǒ nàn zhě gōngfū, suǒ yóu nàn zhě chángjiǔ gōngfū! Yàn yǒu yuē:” Quán dǎ wàn biàn, shén lǐ zì xiàn”. Xìn rán!
For each posture of the boxing art, often thousands of words cannot exhaust its wonders, but once it is physically demonstrated, it seems quite easy; what is difficult is the skill, and what is even more difficult is the long-term practice! As the proverb says: "Practice the boxing form ten thousand times, and the spiritual principles will naturally reveal themselves." This is indeed true!
太极阴阳，有柔有刚；刚中寓柔，柔中寓刚；刚柔相济，运化无方。
Tàijí yīnyáng, yǒu róu yǒu gāng; gāng zhōng yù róu, róu zhōng yù gāng; gāngróuxiāngjì, yùn huà wú fāng.
Taiji is yin and yang, with both softness and hardness; within hardness resides softness, within softness resides hardness; hardness and softness complement each other, transforming and operating without limit.
“初收”转圈自然好，未若此圈十分巧圈(是周身转，不但手足;而手足在外易见，故以手足转言之!). 前所转圈犹嫌大，此圈转来愈觉小。 越小小到没圈时，方归太极真神妙！
Tàijí yīnyáng, yǒu róu yǒu gāng; gāng zhōng yù róu, róu zhōng yù gāng; gāngróuxiāngjì, yùn huà wú fāng.Qián suǒ zhuànquān yóu xián dà, cǐ quān zhuàn lái yù jué xiǎo. Yuè xiǎo xiǎo dào méi quān shí, fāng guī tàijí zhēn shénmiào!
In the "initial stage," turning circles naturally feels good, but this circle is not yet ten-tenths skillful (the circle refers to the whole body turning, not just the hands and feet; however, since the hands and feet are external and easily observed, we speak of turning in terms of the hands and feet!). The circles turned previously still feel too large; as you continue turning, the circles become increasingly smaller. The smaller they get, until there is no circle at all—only then do you return to the true spiritual wonder of Taiji!
人言此艺别有诀，往往不肯对人表。 吾谓此艺甚无奇，自幼难以打到老； 打到老年自然悟，豁然一贯神理妙！
Rén yán cǐ yì bié yǒu jué, wǎngwǎng bù kěn duì rén biǎo. Wú wèi cǐ yì shén wú qí, zì yòu nányǐ dǎ dào lǎo; Dǎ dào lǎonián zìrán wù, huòrán yīguàn shén lǐ miào!
People say this art has special secrets, often unwilling to reveal them to others. I say this art is nothing extraordinary, from youth it is difficult to practice until old age; Practice until old age and naturally you will awaken, suddenly penetrating the wondrous spiritual principles!
回头试想懒惰时，不是先知未说到。 说到未入我心中，我心反觉多烦恼。 天天说来天天忘，有心不用何时晓？
Huítóu shìxiǎng lǎnduò shí, bùshì xiānzhī wèi shuō dào. Shuō dào wèi rù wǒ xīnzhōng, wǒ xīn fǎn jué duō fánnǎo. Tiāntiān shuō lái tiāntiān wàng, yǒuxīn bùyòng hé shí xiǎo?
Looking back and reflecting on times of laziness, it's not that the masters haven't spoken of this. What was said did not enter into my heart, and instead my heart felt even more troubled. Every day it's spoken, every day it's forgotten—with a mind that won't apply itself, when will one ever understand?
有能一日用力寻，阴阳消长自有真。 每日细玩太极图，一开一合在吾身。 循序渐进工夫长，日久自能闻真香。 只要功久能无间，太极随处见圆光。 此是拳中真正诀，君试平心细思量。
Yǒu néng yī rì yònglì xún, yīnyáng xiāozhǎng zì yǒu zhēn. Měi rì xì wán tàijí tú, yī kāi yī hé zài wú shēn. Xúnxùjiànjìn gōngfū zhǎng, rì jiǔ zì néng wén zhēnxiāng. Zhǐyào gōng jiǔnéng wújiàn, tàijí suíchù jiàn yuánguāng. Cǐ shì quán zhōng zhēnzhèng jué, jūn shì píng xīnxì sīliang.
If one can earnestly seek with effort for a single day, the waxing and waning of yin and yang will naturally reveal their truth. Study the Taiji diagram carefully each day, and every opening and closing will be found within one's own body. Progress step by step with long-term practice, and in time one will naturally perceive the true essence. As long as practice continues without interruption, the circular luminosity of Taiji will be seen everywhere. This is the true secret within the boxing art—I ask you to reflect upon it calmly and carefully.
何谓”界限”？凡分茅昨土、设官分职，以及静动语默，莫不各有界限。一逾分，一言失， 即过界。过界，即与人有干涉矣！
Héwèi” jièxiàn”? Fán fēn máo zuó tǔ, shè guān fēn zhí, yǐjí jìng dòng yǔ mò, mòbù gè yǒu jièxiàn. Yī yú fèn, yī yán shī, jíguò jiè. Guò jiè, jí yǔ rén yǒu gānshè yǐ!
What is meant by "boundary line"? Whether it be dividing territories, establishing officials and assigning duties, or even in stillness and movement, speech and silence—all have their respective boundaries. To exceed one's share by even a fraction, or to misspeak by a single word, is to cross the boundary. Once the boundary is crossed, one interferes with others!
凡事如此，况拳乎？如人之行步，尽足可开二尺五寸。此勉强为之，非天然也！天然者， 随便步行，约不过尺一、二寸。上体之手，与下体之足趾齐，此即是界限。大约胳膊只展四、五分，内劲只用一半，足步只开尺余。如此则一身之上下左右，循环周转，无不如意。
Fánshì rúcǐ, kuàng quán hū? Rú rén zhī xíng bù, jǐn zú kě kāi èr chǐ wǔ cùn. Cǐ miǎnqiáng wéi zhī, fēi tiānrán yě! Tiānrán zhě, suíbiàn bùxíng, yuē bùguò chǐ yī, èr cùn. Shàng tǐ zhī shǒu, yǔ xiàtǐ zhī zú zhǐ qí, cǐ jí shì jièxiàn. Dàyuē gēbó zhǐ zhǎn sì, wǔ fēn, nèi jìn zhǐ yòng yībàn, zú bù zhǐ kāi chǐ yú. Rúcǐ zé yīshēn zhī shàngxià zuǒyòu, xúnhuán zhōuzhuǎn, wú bùrúyì.
All things are like this—how much more so in boxing? When a person walks, the feet can be extended up to two feet five inches. This is done by force, and is not natural! What is natural is to walk casually, with steps no more than one foot one or two inches. When the hands of the upper body align with the toes of the lower body, this is the boundary line. Generally, the arms extend only four or five-tenths, internal energy is used only halfway, and the footsteps open no more than one foot or so. In this way, the upper and lower, left and right of the entire body circulate and turn smoothly, with everything functioning as desired.
盖动不越界，如将士在本界内，山川地理、人情风俗，一一了亮于心。故进攻退守，绰有 余地。一入他人界里，处处更得小心防护，稍有不密，即萌失败之机。此君子所以思不出 其位也！
Gài dòng bù yuèjiè, rú jiàngshì zài běn jiè nèi, shānchuān dìlǐ, rénqíng fēngsú, yīyīliǎo liàng yú xīn. Gù jìngōng tuìshǒu, chuò yǒu yúdì. Yī rù tārén jiè lǐ, chùchù gèng dé xiǎoxīn fánghù, shāo yǒu bù mì, jí méng shībài zhī jī. Cǐ jūnzǐ suǒyǐ sī bù chū qí wèi yě!
When movement does not exceed the boundary, it is like a military commander within his own territory—the mountains and rivers, the geography, the local customs and sentiments are all thoroughly clear in his mind. Therefore, in advancing to attack or retreating to defend, he has ample room to maneuver. But once entering another's territory, at every turn he must be more cautious and vigilant; the slightest lack of vigilance brings the seeds of defeat. This is why the superior person does not let his thoughts go beyond his proper position!
打拳原为保身之计。故打拳之时，如对敌人，长进愈快。然又恐启人争斗之心，故前半套 多言规矩，不言其用；至后半套方始痛快言之，以示其用之之法。然第可知之，不可轻试。 如不获己，为保性命计，用之可也！
Dǎquán yuán wèi bǎoshēn zhī jì. Gù dǎquán zhī shí, rú duì dírén, zhǎngjìn yù kuài. Rán yòu kǒng qǐ rén zhēng dǒu zhī xīn, gù qiánbàn tào duō yán guījǔ, bù yán qí yòng; zhì hòu bàn tào fāngshǐ tòngkuài yán zhī, yǐ shì qí yòng zhī zhī fǎ. Rán dì kězhī zhī, bùkě qīng shì. Rú bù huò jǐ, wèi bǎo xìngmìng jì, yòng zhī kě yě!
The original purpose of practicing boxing is as a means of self-protection. Therefore, when practicing boxing, one should be as if facing an enemy, and progress will be all the faster. However, fearing that this might arouse in people a combative spirit, the first half of the form emphasizes principles and rules, and does not speak of their application; only in the second half does it speak freely of these matters, to demonstrate the methods of application. Yet one should only know these things, and must not try them lightly. If there is no other choice, and it is a matter of preserving one's life, then it is acceptable to use them!
大约此拳是个人自耍之势，徒手空运，非有敌人在其前后左右也。自己下功夫，遍数愈多 愈好！根本固而枝叶荣。况卫生保命之道，莫善于此。
Dàyuē cǐ quán shì gèrén zì shuǎ zhī shì, túshǒu kōngyùn, fēi yǒu dírén zài qí qiánhòu zuǒyòu yě. Zìjǐ xià gōngfū, biàn shù yù duō yù hǎo! Gēnběn gù ér zhīyè róng. Kuàng wèishēng bǎomìng zhī dào, mò shànyú cǐ.
Generally speaking, this boxing art consists of movements performed by oneself, with empty hands moving through space, not as if there were enemies before, behind, left, or right. When applying oneself to practice, the more repetitions the better! When the root is firm, the branches and leaves flourish. Moreover, for the Way of preserving health and protecting life, nothing is better than this.
学者但 “先难”可也，至于 “后获”，则当置之度外。不可以毫发望效之念，中分吾专心致志 之功。金针已渡，学者勉旃！
Xuézhě dàn “xiān nán” kě yě, zhìyú “hòu huò”, zé dāng zhìzhīdùwài. Bù kěyǐ háofǎ wàng xiào zhī niàn, zhōng fēn wú zhuānxīnzhìzhì zhī gōng. Jīnzhēn yǐ dù, xuézhě miǎn zhān!
The student need only accept the "initial difficulty." As for the "later gain," that should be set aside completely. One must not allow even the slightest thought of expecting results to divide one's wholehearted and focused effort. The golden needle has been passed; students, strive diligently!
两人交手，各怀争胜之心。彼此挤到十分九厘地位，只余一厘，分胜负全在此一厘地位； 彼先占据，我即失败；我先占据，彼亦失败。盖得势不得势全系于此，此两人俱到山穷水 尽也。
Liǎng rén jiāoshǒu, gè huái zhēngshèng zhī xīn. Bǐcǐ jǐ dào shífēn jiǔ lí dìwèi, zhǐ yú yī lí, fēn shèng fù quán zài cǐ yī lí dìwèi; bǐ xiān zhànjù, wǒ jí shībài; wǒ xiān zhànjù, bǐ yì shībài. Gài déshì bùdé shì quán xì yú cǐ, cǐ liǎng rén jù dào shān qióng shuǐ jǐn yě.
When two people engage in combat, each harbors the desire to win. Both press forward to a position of nine parts and nine-tenths out of ten, with only one-tenth remaining; victory or defeat rests entirely on this one-tenth position. If the opponent seizes it first, I am defeated; if I seize it first, the opponent is also defeated. Whether one gains advantage or not depends entirely on this—this is when both fighters have reached the end of their rope.
当此际者，该如之何？曰：必先据上游。问：如何据上游？顶劲领住中气，手略提高，居 于敌手之上。身略前侵逼，迫彼不得势。力贵迅发，机贵神速；一迟即失败，一迅疾即得 势。势得则手一前送，破竹不难矣！
Dāng cǐ jì zhě, gāi rú zhī hé? Yuē: Bì xiān jù shàngyóu. Wèn: Rúhé jù shàngyóu? Dǐng jìn lǐng zhù zhōng qì, shǒu lüè tígāo, jūyú díshǒu zhī shàng. Shēn lüè qián qīn bī, pò bǐ bùdéshì. Lì guì xùn fā, jī guì shénsù; yī chí jí shībài, yī xùnjí jí dé shì. Shì dé zé shǒu yī qián sòng, pòzhú bù nán yǐ!
At this critical moment, what should one do? The answer is: You must first seize the upper position. Question: How does one seize the upper position? The head energy leads and stabilizes the central qi, the hands are raised slightly higher, positioning yourself above the opponent's hands. The body advances slightly forward, pressing in, forcing the opponent into a disadvantageous position. Power is valued for its swift release, timing is valued for its divine speed; one moment of delay brings defeat, one moment of swiftness gains advantage. Once advantage is gained, the hands advance and send forward, and breaking through like splitting bamboo is not difficult!
如两人对弈，棋到局残，胜负在此一步；又如逐鹿，惟高才捷足者先得之；又如两国兴兵，先夺其辎重粮草。此皆据上游盬脑之法也!
Rú liǎng rén duìyì, qí dào jú cán, shèng fù zài cǐ yībù; yòu rú zhúlù, wéi gāo cái jié zú zhě xiān dé zhī; yòu rú liǎng guó xīngbīng, xiān duó qí zīzhòng liángcǎo. Cǐ jiē jù shàngyóu gǔ nǎo zhī fǎ yě!
It is like two people playing chess: when the game reaches its final stage, victory or defeat hinges on this one move. It is also like hunting deer: only those with superior talent and swift feet will capture it first. It is also like two nations raising armies: the one who first seizes the enemy's supply train and provisions wins. These are all methods of seizing the upper position and striking at the vital point!
故平素打拳全在一起、一转，所谓 ”得势争来脉，出奇在转关”。本势手将起之时时，必先使手如何承住上势，不令割断神气血脉。既承接之后，必思：手如何得机、得势？来脉真,机势得，转关自然灵动。 能如此，他日与人交手，自能身先立于不败之地，挥指如意。来脉转关，顾可忽乎哉！
Gù píngsù dǎquán quán zài yīqǐ, yī zhuàn, suǒwèi” déshì zhēng lái mài, chūqí zài zhuǎn guān”. Běn shì shǒu jiāng qǐ zhī shíshí, bì xiān shǐ shǒu rúhé chéng zhù shàng shì, bù lìng gēduàn shénqì xuèmài. Jì chéngjiē zhīhòu, bì sī: Shǒu rúhé dé jī, déshì? Lái mài zhēn, jī shì dé, zhuǎn guān zìrán língdòng. Néng rúcǐ, tā rì yǔ rén jiāoshǒu, zì néng shēn xiān lì yú bù bài zhī dì, huī zhǐ rúyì. Lái mài zhuǎn guān, gù kě hū hū zāi!
Therefore, in regular practice of the form, everything lies in one raising and one turning—what is called "to gain advantage, contend for the source; to produce the extraordinary, turn at the pivot." When the hand of the present posture is about to rise, one must first ensure that the hand properly receives and supports the preceding posture, so as not to sever the continuity of spirit, qi, and vital energy. After receiving and connecting, one must consider: How does the hand gain timing and advantage? When the source is true and timing and advantage are gained, the turning pivot naturally becomes lively and responsive. If one can do this, in the future when engaging with others, one will naturally establish oneself first in an invincible position, and move as one wishes. The source and the turning pivot—how can these be neglected!
太极拳, 缠丝法也。进缠，退缠，左右缠，上下缠，里外缠，大小缠，顺逆缠，而要莫非 即引即缠,即进即缠,不能各是各着。若各是各着,非阴阳互为其根也。
Tàijí quán, chán sī fǎ yě. Jìn chán, tuì chán, zuǒyòu chán, shàngxià chán, lǐ wài chán, dàxiǎo chán, shùn nì chán, ér yào mòfēi jí yǐn jí chán, jí jìn jí chán, bùnéng gè shì gèzhe. Ruò gè shì gèzhe, fēi yīnyáng hù wéi qí gēn yě.
Taijiquan is the method of silk reeling. There is advancing reeling, retreating reeling, left and right reeling, up and down reeling, inside and outside reeling, large and small reeling, forward and reverse reeling—and the essential point is that they are all simultaneously yielding and reeling, simultaneously advancing and reeling; they cannot each be separate techniques. If each were a separate technique, it would not be yin and yang mutually serving as each other's root.
世人不知，皆目为软手，是一外而视之，皆迹象也。若以神韵论之，交手之际，刚柔并用, 适得其中。非久于其道者,不能澈其底蕴。
Shìrén bùzhī, jiēmù wèi ruǎn shǒu, shì yī wài ér shì zhī, jiē jīxiàng yě. Ruò yǐ shényùn lùn zhī, jiāoshǒu zhī jì, gāng róu bìngyòng, shì dé qízhōng. Fēi jiǔ yú qí dào zhě, bùnéng chè qí dǐyùn.
People in the world do not understand this, and all regard it as "soft hands." This is viewing it only from the outside—these are all mere appearances. If one discusses it in terms of spirit and essence, at the moment of engaging hands, hardness and softness are used together, achieving perfect balance. Unless one has long practiced this way, one cannot penetrate its profound essence.
两肩軃下，两肘沉下，秀若处女见人，肆若猛虎下山。手即权衡称物，而知其轻重。
Liǎng jiān duǒ xià, liǎng zhǒu chén xià, xiù ruò chǔnǚ jiàn rén, sì ruò měnghǔ xiàshān. Shǒu jí quánhéng chēng wù, ér zhī qí qīngzhòng.
Both shoulders relax downward, both elbows sink down, restrained like a maiden meeting people, unleashed like a fierce tiger descending the mountain. The hands are like a scale weighing objects, thus knowing their weight and lightness.
打拳之道，吾心中自有权衡，因他之进退缓急，而以吾素练之精神临之，是无形之权衡也。以无形之权衡，权有形之迹象，宜轻宜重，而以两手斟酌，适得其当，斯为妙手。
Dǎquán zhī dào, wú xīnzhōng zì yǒu quánhéng, yīn tā zhī jìntuì huǎnjí, ér yǐ wú sù liàn zhī jīngshén lín zhī, shì wúxíng zhī quánhéng yě. Yǐ wúxíng zhī quánhéng, quán yǒuxíng zhī jīxiàng, yí qīng yí zhòng, ér yǐ liǎngshǒu zhēnzhuó, shì dé qí dāng, sī wèi miàoshǒu.
In the way of practicing the form, there is naturally a scale within my heart. According to the opponent's advancing and retreating, urgency and slowness, I meet them with the spirit I have cultivated through training—this is the formless scale. Using this formless scale to weigh the tangible manifestations, determining what should be light and what should be heavy, and deliberating with both hands to strike exactly the right measure—this is mastery.
太极拳，缠法也。缠法如螺丝形运於肌肤之上。平时运动，恒用此劲，故与人交手，自然 此劲行乎肌肤之上而不自知，非久于其道不能也。
Tàijí quán, chán fǎ yě. Chán fǎ rú luósī xíng yùn yú jīfū zhī shàng. Píngshí yùndòng, héng yòng cǐ jìn, gù yǔ rén jiāoshǒu, zìrán cǐ jìn xíng hū jīfū zhī shàng ér bù zì zhī, fēi jiǔ yú qí dào bùnéng yě.
Taijiquan is the method of reeling. The reeling method moves like a spiral form over the surface of the skin. In regular practice, one constantly uses this force, so when engaging hands with others, naturally this force operates over the surface of the skin without one being aware of it—only those who have long practiced this way can achieve this.
其法有：进缠，退缠；左缠，右缠，上缠，下缠；里缠，外缠；顺缠，逆缠；大缠，小缠。而要莫非以中气行乎其间，即引即进，皆阴阳互为其根之理也。
Qí fǎ yǒu: Jìn chán, tuì chán; zuǒ chán, yòu chán, shàng chán, xià chán; lǐ chán, wài chán; shùn chán, nì chán; dà chán, xiǎo chán. Ér yào mòfēi yǐ zhōng qì xíng hū qíjiān, jí yǐn jí jìn, jiē yīnyáng hù wéi qí gēn zhī lǐ yě.
Its methods include: advancing reeling, retreating reeling; left reeling, right reeling, upward reeling, downward reeling; inside reeling, outside reeling; forward reeling, reverse reeling; large reeling, small reeling. And the essential point is that in all of these, the central qi moves between them—simultaneously yielding and advancing—all embodying the principle of yin and yang mutually serving as each other's root.
或以为软手；手软何能接物应事？若但以迹象视之，似乎不失於硬，故以为软手。
Huò yǐwéi ruǎn shǒu; shǒuruǎn hé néng jiē wù yīng shì? Ruò dàn yǐ jīxiàng shì zhī, sìhū bù shī yú yìng, gù yǐwéi ruǎn shǒu.
Some regard it as "soft hands"—but if the hands are soft, how can they receive objects and respond to situations? If one views it merely through external appearances, it doesn't seem to lose its hardness, hence it is regarded as soft hands.
其周身规矩：顶劲上领，档劲下去（要撑圆，要合住）:两肩松下，两肘沉下，两手合住，胸向前合；目勿旁视，以手在前者为的；顶不可倒塌，胸中沉心静气；两膝合住劲，腰劲 下去；两足常用钩劲，须前後合住劲，外面之形，秀若处女，不可带张狂气，一片幽闲之神，尽是大雅风规。
Qí zhōushēn guījǔ: Dǐng jìn shàng lǐng, dàng jìn xiàqù (yào chēng yuán, yào hé zhù): Liǎng jiān sōngxià, liǎng zhǒu chén xià, liǎngshǒu hé zhù, xiōng xiàng qián hé; mù wù páng shì, yǐ shǒu zài qiánzhě wéi de; dǐng bùkě dǎotā, xiōngzhōng chén xīnjìng qì; liǎng xī hé zhù jìn, yāo jìn xiàqù; liǎng zú chángyòng gōu jìn, xū qiánhòu hé zhù jìn, wàimiàn zhī xíng, xiù ruò chǔnǚ, bùkě dài zhāngkuáng qi, yīpiàn yōuxián zhī shén, jìn shì dàyǎ fēng guī.
The whole-body principles: The crown energy leads upward, the crotch energy goes downward (must be propped round, must be closed); the two shoulders relax downward, the two elbows sink down, the two hands close together, the chest joins forward; the eyes must not look sideways, taking the hand that is in front as the target; the crown must not collapse, within the chest sink the heart and calm the qi; the two knees close together with energy, the waist energy goes downward; the two feet constantly use hooking energy, must close together energy front and back. The outward form is restrained like a maiden—one must not carry arrogant qi, with an entirely tranquil spirit, all in accordance with elegant and refined deportment.
至於手中，其权衡皆本於心，物来顺应，自然合进退、缓急、轻重之宜。此太极之阴阳相 停，无少偏倚，而为开合之妙用也。其为道岂浅鲜哉！
Zhìyú shǒuzhōng, qí quánhéng jiē běn yú xīn, wù lái shùnyìng, zìrán hé jìntuì, huǎnjí, qīngzhòng zhī yí. Cǐ tàijí zhī yīnyáng xiāng tíng, wú shǎo piānyǐ, ér wéi kāi hé zhī miàoyòng yě. Qí wèi dào qǐ qiǎn xiān zāi!
As for within the hands, their weighing and measuring all originate from the heart. When things come, respond accordingly, naturally according to what is appropriate for advancing and retreating, urgency and slowness, lightness and heaviness. This is taiji's yin and yang mutually balanced, without the slightest deviation, and is the marvelous function of opening and closing. How could this way be shallow or simple!
其一 动则生阳静生阴，一动一静互为根。果然识得环中趣，辗转随意见天真。
Qí yī Dòng zé shēng yáng jìng shēng yīn, yīdòng yī jìng hù wéi gēn. Guǒrán shí dé huán zhōng qù, niǎnzhuǎn suí yìjiàn tiānzhēn.
Number One Movement generates yang, stillness generates yin; one movement and one stillness mutually serve as each other's root. If one truly understands the delight within the circle, turning and revolving at will, one sees the true nature.
其二 阴阳无始又无终，往来屈伸寓化工。此中消息真参透，圆转随意运鸿濛。
Qí èr Yīnyáng wú shǐ yòu wú zhōng, wǎnglái qūshēn yù huàgōng. Cǐ zhōng xiāoxī zhēn cāntòu, yuán zhuǎn suíyì yùn hóng méng.
Number Two Yin and yang have no beginning and no end; coming and going, bending and extending contain the workings of transformation. If one truly penetrates this subtle message within, revolving in circles at will, one moves primordial chaos.
其三 一阵清来一阵迷，连环阖闢赖撕提。理经三昧方才亮，灵境一片是玻璃。
Qí sān Yīzhèn qīng lái yī zhèn mí, liánhuán hé pì lài sī tí. Lǐ jīng sānmèi fāngcái liàng, língjìng yīpiàn shì bōlí.
Number Three One moment clear, the next confused; the linked cycle of closing and opening relies on tearing and lifting. Only after penetrating the principle through deep meditation does it become bright—the spiritual realm is a single piece of glass.
其四 理境原无尽，端由结蚁诚。三年不窥园，壹志并神凝。自当从良师，又宜访高朋。处处循 规矩，一线启灵明。一层深一层，层层意无穷。一开连一合，开合永相承。有时引入胜， 工欲罢不能。时习加黽勉，日上自蒸蒸。一旦无障碍，恍然悟太空。
Qí sì Lǐ jìng yuán wújìn, duān yóu jié yǐ chéng. Sān nián bù kuī yuán, yīzhì bìng shén níng. Zì dāng cóngliáng shī, yòu yí fǎng gāo péng. Chùchù xún guījǔ, yīxiàn qǐ líng míng. Yī céng shēn yī céng, céng céng yì wúqióng. Yī kāi lián yī hé, kāi hé yǒng xiāng chéng. Yǒushí yǐnrù shèng, gōng yùbàbùnéng. Shí xí jiā miǎn miǎn, rì shàng zì zhēng zhēng. Yīdàn wú zhàng'ài, huǎngrán wù tàikōng.
Number Four The realm of principle is originally limitless, it all depends on sincerity like ants building their nest. For three years do not peer into the garden, single-minded with spirit concentrated. Naturally one should follow a good teacher, and also should seek out worthy friends. Everywhere follow the rules, a single thread illuminates clarity. One layer deeper than the next, layer upon layer the meaning is endless. One opening connects to one closing, opening and closing eternally succeed each other. Sometimes drawn into excellence, the work cannot be stopped even if one wishes. Practice regularly with diligent effort, daily rising ever upward. One day without obstruction, suddenly awaken to the vastness of space.
一、 较：是较量高低。
Yī, jiào: Shì jiàoliàng gāodī.
One, Compete: This is to measure superiority and inferiority.
二、接：是两人以手相接也。
Èr, jiē: Shì liǎng rén yǐ shǒu xiāng jiē yě.
Two, Contact: This is when two people join hands together.
三、沾：是手与手相沾，如 〃沾衣欲湿杏花雨〃之〃沾〃。
Sān, zhān: Shì shǒu yǔ shǒuxiāng zhān, rú〃zhān yī yù shī xìng huā yǔ〃zhī〃zhān〃.
Three, Touch: This is when hand and hand touch each other, like the character usage in "wishing to dampen the clothes with apricot blossom rain."
四、黏：如胶漆之黏，是人既沾我手，不能离去。
Sì, nián: Rú jiāo qī zhī nián, shì rén jì zhān wǒ shǒu, bùnéng lí qù.
Four, Adhere: Like the stickiness of glue or lacquer, once someone touches my hand, they cannot leave.
五、因：是因人来之。
Wǔ, yīn: Shì yīn rén lái zhī.
Five, Dependence: This is to follow what the person brings.
六、依：是我靠住人身。
Liù, yī: Shì wǒ kào zhù rénshēn.
Six, Lean: This is Leaning against the person's body.
七、连：是手与手相接连。
Qī, lián: Shì shǒu yǔ shǒuxiāng jiēlián.
Seven, Conjoin: This is when hand and hand connect together.
八、随：是随人之势以为进退。
Bā, suí: Shì suí rén zhī shì yǐwéi jìntuì.
Eight, Follow: This is to follow the person's momentum in order to advance and retreat.
九、引：是诱之使来，牵引使近于我。
Jiǔ, yǐn: Shì yòu zhī shǐ lái, qiānyǐn shǐ jìn yú wǒ.
Nine, Lure: This is to entice them to come, to draw and lead them to approach me.
十、进：是令人前进，不使逃去。
Shí, jìn: Shì lìng rén qiánjìn, bù shǐ táo qù.
Ten, Draw: This is to make the person advance forward, not allowing them to escape.
十一、落：如落成之〃落〃，檐水下滴于地；又如叶落于地。
Shíyī, luò: Rú luòchéng zhī〃luò〃, yán shuǐ xià dī yú de; yòu rú yè luò yú de.
Eleven, Descend: Like the character in "completion," eaves water dripping down to the ground; or like leaves falling to the ground.
十二、空：宜读去声。人来欲袭我身，而落空虚之地。
Shí'èr, kōng: Yí dú qù shēng. Rén lái yù xí wǒ shēn, ér luò kōngxū zhī dì.
Twelve, Emptiness: Should be read with the falling tone. When a person comes wishing to attack my body, they fall into empty space.
十三、得：是我得机、得势。
Shísān, dé: Shì wǒ dé jī, déshì.
Thirteen, Gain: This is when I gain opportunity and gain advantage.
十四、打：是机势可打，乘机打之。
Shísì, dǎ: Shì jī shì kě dǎ, chéngjī dǎ zhī.
Fourteen, Strike: This is when the opportunity and momentum are right to strike, seize the opportunity and strike.
十五、疾：是速而又速。稍涉延迟，即不能打。机贵神速。
Shíwǔ, jí: Shì sù ér yòu sù. Shāo shè yánchí, jí bùnéng dǎ. Jī guì shénsù.
Fifteen, Quickness: This is speed upon speed. If there is the slightest delay, one cannot strike. Opportunity prizes divine speed.
十六、断：是决断。一涉游疑，便失机会，过此不能打矣！
Shíliù, duàn: Shì juéduàn. Yī shè yóu yí, biàn shī jīhuì, guò cǐ bùnéng dǎ yǐ!
Sixteen, Decisiveness: This is decisiveness. Once there is the slightest hesitation, the opportunity is lost, and beyond this point one cannot strike!
一、抽：是进不得势，知己将败，欲抽回身。
Yī, chōu: Shì jìn bùdé shì, zhījǐ jiāng bài, yù chōu huíshēn.
One, Withdraw: This is when one cannot gain momentum in advancing, knows oneself is about to be defeated, and wishes to withdraw and pull back.
二、拔：是拔去，拔回逃走。
Èr, bá: Shì bá qù, bá huí táozǒu.
Two, Withdraw: This is to uproot and pull away, to uproot and withdraw in retreat.
三、遮：是以手遮人。
Sān, zhē: Shì yǐ shǒu zhē rén.
Three, Block: This is to shield against a person with the hand.
四、架：是以胳膊架起人之手。
Sì, jià: Shì yǐ gēbó jià qǐ rén zhī shǒu.
Four, Suupport: This is to frame up a person's hand with the arm.
五、搕打：如以物搕物而打之。
Wǔ, kē dǎ: Rú yǐ wù kē wù ér dǎ zhī.
Five, Knock-Strike: Like using an object to knock against an object and strike it.
六、猛撞：突然撞去，冒然而来，恃勇力向前硬撞；不出于自然，而欲冒然取胜。
Liù, měng zhuàng: Túrán zhuàng qù, mào rán'ér lái, shì yǒnglì xiàng qián yìng zhuàng; bù chū yú zìrán, ér yù mào rán qǔshèng.
Six, Fierce Collision: This is to suddenly collide forth, to rashly come forward, relying on brave force to charge ahead and collide forcefully; not arising from naturalness, but wishing to rashly seize victory.
七、闪躲：以身躲过人手，欲以闪赚跌人也。
Qī, shǎnduǒ: Yǐ shēn duǒguò rénshǒu, yù yǐ shǎn zhuàn diē rén yě.
Seven, Dodge and Evade: This is to dodge past the person's hand with the body, wishing to deceive and evade in order to topple the person.
八、侵凌：欲入人之界里而凌压之也。
Bā, qīnlíng: Yù rù rén zhī jiè lǐ ér líng yā zhī yě.
Eight, Intrude and Oppress: This is wishing to enter the person's boundary and oppress them from above.
九、斩：如以刀斫物。
Jiǔ, zhǎn: Rú yǐ dāo zhuó wù.
Nine, Chop: Like using a blade to chop an object.
十、搂：以手搂人之身。
Shí, lǒu: Yǐ shǒu lǒu rén zhī shēn.
Ten, Embrace: This is to embrace the person's body with the hand.
十一、𢯾: 将手𢯾下去。
Shíyī, mào: Jiàng mào xiàqù.
Eleven, Press Down: Lower the hand down in a pressing motion.
十二、搓：如两手相搓之搓，以手肘搓敌人也。
Shí'èr, cuō: Rú liǎng shǒuxiāng cuō zhī cuō, yǐ shǒu zhǒu cuō dírén yě.
Twelve, Rub: Like the rubbing of two hands together, to rub the opponent with the hand and elbow.
十三、欺压：欺是哄人，压是以我手强压住人之手。
Shísān, qīyā: Qī shì hǒng rén, yā shì yǐ wǒ shǒu qiángyā zhùrén zhī shǒu.
Thirteen, Deceive and Press: Deceive is to trick the person, press is to forcefully press down the person's hand with my hand.
十四、挂：是以手掌挂人，或以弯足挂人。
Shísì, guà: Shì yǐ shǒuzhǎng guà rén, huò yǐ wān zú guà rén.
Fourteen, Hook: This is to hook the person with the palm of the hand, or to hook the person with a bent foot.
十五、离：是去人之身，恐人击我。
Shíwǔ, lí: Shì qù rén zhī shēn, kǒng rén jī wǒ.
Fifteen, Distance: This is to withdraw from the person's body, fearing the person will strike.
十六、闪赚：是诓愚人而打之。
Shíliù, shǎn zhuàn: Shì kuāng yúrén ér dǎ zhī.
Sixteen, Deceptive Evasion: This is to deceive and fool the person and then strike them.
十七、拨：是以我手硬拨人。
Shíqī, bō: Shì yǐ wǒ shǒu yìng bō rén.
Seventeen, Deflect: This is to forcefully deflect the person with my hand.
十八、推：是以手推过一傍。
Shíbā, tuī: Shì yǐ shǒu tuīguò yī bàng.
Eighteen, Push: This is to push past to one side with the hand.
十九、艰涩：是手不熟成。
Shíjiǔ, jiānsè: Shì shǒu bù shúchéng.
Nineteen, Labored and Awkward: This is when the hands are not skilled and accomplished.
二十、生硬：仗气打人，带生以求胜。
Èrshí, shēngyìng: Zhàng qì dǎ rén, dài shēng yǐ qiú shèng.
Twenty, Stiff and Crude: This is to rely on brute force to strike people, bringing crudeness in seeking victory.
二十一、排:是排过一边。
Èrshíyī, pái: Shì páiguò yībiān.
Twenty-one, Push Aside: This is to push past to one side.
二十二, 挡:是不能引,以手硬挡。
Èrshí'èr, dǎng: Shì bùnéng yǐn, yǐ shǒu yìng dǎng.
Twenty-two, Block: This is being unable to lead, and forcefully blocking with the hand.
二十三、挺：硬也。
Èrshísān, tǐng: Yìng yě.
Twenty-three, Rigid: This means hard and stiff.
二十四、霸：以力后霸也。如霸者以力服人。
Èrshísì, bà: Yǐ lì hòu bà yě. Rú bà zhě yǐ lì fú rén.
Twenty-four, Dominate: This is to use force and then dominate. Like a tyrant who subdues people with force.
二十五、腾：如以右手接人，而复以左手架住人之手，腾开右手以击敌人。
Èrshíwǔ, téng: Rú yǐ yòushǒu jiē rén, ér fù yǐ zuǒshǒu jià zhùrén zhī shǒu, téng kāi yòushǒu yǐ jī dírén.
Twenty-five, Free Up: Like receiving the person with the right hand, then using the left hand to prop up the person's hand, freeing the right hand to strike the opponent.
二十六、拏:如背人之节以拏之。
Èrshíliù, ná: Rú bèi rén zhī jié yǐ ná zhī.
Twenty-six, Seize: Like going against the person's joints to seize them.
二十七、直：是太直率，无缠绵曲折之意。
Èrshíqī, zhí: Shì tài zhíshuài, wú chánmián qūzhé zhī yì.
Twenty-seven, Direct: This is being too straightforward, without the sense of lingering, winding turns.
二十八、实：是质朴，太老实，则被人欺。
Èrshíbā, shí: Shì zhípú, tài lǎoshí, zé bèi rén qī.
Twenty-eight, Solid: This is being simple and honest; if one is too honest, then one will be taken advantage of by others.
二十九、钩：是以脚钩取。
Èrshíjiǔ, gōu: Shì yǐ jiǎo gōu qǔ.
Twenty-nine, Hook: This is to hook and grasp with the foot.
三十、挑：从下往上挑之。
Sānshí, tiāo: Cóng xià wǎng shàng tiāo zhī.
Thirty, Lift: To lift from below upward.
三十一、膨：以硬气架起人之手，非以中气接人之手。
Sānshíyī, péng: Yǐ yìngqi jià qǐ rén zhī shǒu, fēi yǐ zhōng qì jiē rén zhī shǒu.
Thirty-one, Ward-off: This is to use hard energy to prop up the person's hand, not to receive the person's hand with central energy.
三十二、抵：是硬以力气抵抗人。
Sānshí'èr, dǐ: Shì yìng yǐ lìqì dǐkàng rén.
Thirty-two, Resist: This is to rigidly use force to resist the person.
三十三、滚：恐己被伤，滚过一傍。又如圆物滚走。
Sānshísān, gǔn: Kǒng jǐ bèi shāng, gǔnguò yī bàng. Yòu rú yuán wù gǔn zǒu.
Thirty-three, Roll: Fearing oneself being injured, roll past to one side. Also like a round object rolling away.
三十四、根头棍子：是我捺小头，彼以大头打我。
Sānshísì, gēn tóu gùnzi: Shì wǒ nà xiǎo tóu, bǐ yǐ dàtóu dǎ wǒ.
Thirty-four, Root-end Stick: This is when I press down the small end, and the opponent strikes me with the big end.
三十五、偷打：不明以打人，于人不防处偷打之。
Sānshíwǔ, tōu dǎ: Bùmíng yǐ dǎ rén, yú rén bù fáng chù tōu dǎ zhī.
Thirty-five, Sneak Attack: Not understanding how to strike people, striking them sneakily where they are unguarded.
三十六、心摊：艺不能打人，心如贪物探取，打人必定失败。
Sānshíliù, xīn tān: Yì bùnéng dǎ rén, xīn rú tān wùtàn qǔ, dǎ rén bìdìng shībài.
Thirty-six, Greedy Mind: When one's skill cannot strike people, the mind is like greedily grasping for objects; striking people will certainly result in failure.
以上三十六病，或有全犯之者，或有犯其四、五，或有犯其一、二者。有犯干处，皆非成 手；手到成时，无论何病一切不犯。益以太和元气，本无戾故也。
Yǐshàng sānshíliù bìng, huò yǒu quán fàn zhī zhě, huò yǒu fàn qí sì, wǔ, huò yǒu fàn qí yī, èr zhě. Yǒu fàn gàn chù, jiē fēi chéng shǒu; shǒu dào chéng shí, wúlùn hé bìng yīqiè bùfàn. Yì yǐtài hé yuánqì, běn wú lì gù yě.
Of the above thirty-six faults, some may commit all of them, some may commit four or five, and some may commit one or two. Wherever there are violations, these are all not accomplished hands; when the hands reach accomplishment, no matter what fault, none will be committed. This is because with Supreme Harmony primordial qi, there is originally no antagonism.
然则擖手将如之何？亦曰：人以手来，我以手引使进，令其不得势击，是之谓“走”。走者,“引”之别名。何以既名“引”，又名“走”? 引者，诱之使进；走者，人来我去，不与顶势, 是之谓“走”。然走之中，自带引进之劲(功纯者引之使进，不敢不进；进则我顺人背，而擒纵在我)。此是拳中妙诀，非功久不能也！
Ránzé kā shǒu jiàng rú zhī hé? Yì yuē: Rén yǐ shǒu lái, wǒ yǐ shǒuyǐn shǐ jìn, lìng qí bùdé shì jī, shì zhī wèi “zǒu”. Zǒuzhě, “yǐn” zhī biémíng. Héyǐ jì míng “yǐn”, yòu míng “zǒu”? Yǐn zhě, yòu zhī shǐ jìn; zǒuzhě, rén lái wǒ qù, bù yǔ dǐng shì, shì zhī wèi “zǒu”. Rán zǒu zhī zhōng, zì dài yǐnjìn zhī jìn (gōng chún zhě yǐn zhī shǐ jìn, bù gǎn bù jìn; jìn zé wǒ shùn rén bèi, ér qín zòng zài wǒ). Cǐ shì quán zhōng miàojué, fēi gōng jiǔ bùnéng yě!
Then how should one deal with pushing hands? It is said: When the opponent's hand comes, I use my hand to lead and cause them to advance, preventing them from gaining a position to strike—this is called "yielding." Yielding is another name for "leading." Why is it called both "leading" and "yielding"? Leading means to entice them to advance; yielding means when the opponent comes I go, not meeting force with force—this is called "yielding." Yet within yielding, one naturally carries the force of leading-in (when one's skill is pure, leading them to advance, they dare not fail to advance; when they advance, I am aligned while the opponent is off-balance, and control lies with me). This is a marvelous secret of the boxing art; without long practice, it cannot be achieved!
一、学太极拳不可不敬。不敬则外慢师友，内慢身体。心不能敛束，如何能学艺！
Yī, xué tàijí quán bùkě bùjìng. Bùjìng zé wài màn shī yǒu, nèi màn shēntǐ. Xīn bùnéng liǎn shù, rúhé néng xué yì!
One, in learning Taijiquan, one must be respectful. Without respect, externally you will slight your teachers and friends, and internally you will neglect your own body. If the mind cannot be restrained and focused, how can one learn the art!
二、学太极拳不可狂。狂则生事。不但手不可狂，即言亦不可狂。外面行迹，必带儒雅风 气；不可狂于外，必失于中。
Èr, xué tàijí quán bùkě kuáng. Kuáng zé shēng shì. Bùdàn shǒu bùkě kuáng, jí yán yì bùkě kuáng. Wàimiàn xíngjì, bì dài rúyǎ fēngqì; bùkě kuáng yú wài, bì shī yú zhōng.
Two, in learning Taijiquan, one must not be arrogant. Arrogance leads to trouble. Not only must the hands not be arrogant, but even one's words must not be arrogant. In outward conduct, one must carry a refined and scholarly bearing; one cannot be arrogant outwardly, or one will surely lose the inner essence.
三、学太极拳不可满。满则招损。俗语云：”天外还有天”。能谦则虚心受教，人谁不乐告之以善哉！积众善以为善，善斯大矣！
Sān, xué tàijí quán bùkě mǎn. Mǎn zé zhāo sǔn. Súyǔ yún:” Tiānwài hái yǒu tiān”. Néng qiān zé xūxīn shòu jiào, rén shéi bù lè gào zhī yǐ shànzāi! Jī zhòng shàn yǐwéi shàn, shàn sī dà yǐ!
Three, in learning Taijiquan, one must not be complacent. Complacency invites loss. As the saying goes: "Beyond the sky, there is still another sky." If one can be humble, then one will receive instruction with an open mind, and who would not be glad to share their wisdom! Accumulating many good practices makes for goodness, and such goodness becomes great!
四、学太极拳着着当细心揣摩。一着不揣摩，则此势机致、情理，终于茫昧。即承上启下 处，尤当留心。此处不留心，则来脉不真，转关亦不灵动，一着自为一着，不能自始至终一气贯通矣！不能一气贯通，则于太和元气，终难问津！
Sì, xué tàijí quánzhezhe dāng xìxīn chuǎimó. Yīzhe bù chuǎimó, zé cǐ shì jī zhì, qínglǐ, zhōngyú máng mèi. Jí chéngshàngqǐxià chù, yóu dāng liúxīn. Cǐ chù bù liúxīn, zé lái mài bù zhēn, zhuǎn guān yì bù língdòng, yīzhe zì wéi yīzhe, bùnéng zìshǐzhìzhōng yīqì guàntōng yǐ! Bùnéng yīqì guàntōng, zé yú tài hé yuánqì, zhōng nán wènjīn!
Four, in learning Taijiquan, each posture should be carefully pondered. If even one posture is not carefully pondered, then the mechanism, principles, and logic of this posture will ultimately remain unclear. Especially at the junctures where movements connect above and below, one must pay particular attention. If one does not pay attention at these points, then the underlying continuity will not be genuine, the transitions will not be fluid and lively, and each posture will remain isolated unto itself, unable to flow seamlessly from beginning to end as one unbroken thread of qi! If one cannot achieve this unbroken flow of qi, then one will find it ultimately difficult to approach the primordial qi of supreme harmony!
五、学太极拳先学读书。书理明白，学拳自然容易。
Wǔ, xué tàijí quán xiān xué dúshū. Shū lǐ míngbái, xué quán zìrán róngyì.
Five, in learning Taijiquan, first learn to read books. When the principles in books are clear, learning the boxing art will naturally become easy.
六、学太极拳学阴阳开合而已。吾身中自有本然之阴阳开合，非教者所能增损也！复其本然，教者即止（教者教以规矩，即大中至正之理）。
Liù, xué tàijí quán xué yīnyáng kāi hé éryǐ. Wú shēn zhōng zì yǒu běn rán zhī yīnyáng kāi hé, fēi jiào zhě suǒ néng zēng sǔn yě! Fù qí běn rán, jiào zhě jí zhǐ (jiào zhě jiào yǐ guījǔ, jí dà zhōng zhì zhèngzhī lǐ).
Six, in learning Taijiquan, one learns only the opening and closing of yin and yang. Within my body, there already exists the natural yin and yang, opening and closing; this is not something the teacher can add to or diminish! Once one returns to this natural state, the teacher's role is complete (the teacher teaches the rules and principles, which are the great, central, and perfectly correct principles).
七、太极拳虽无大用处，然当今之世，列强争雄，若无武艺，何以保存？惟取是书演而习之，于陆军步伐止齐之法，不无小补。我国苟人人演习，或遇交手仗，敌虽强盛，其奈我何！是亦保存国体之一道也！有心者，勿以刍荛之言弃之。
Qī, tàijí quán suī wú dà yòngchù, rán dāngjīn zhī shì, lièqiáng zhēng xióng, ruò wú wǔyì, héyǐ bǎocún? Wéi qǔ shì shū yǎn ér xí zhī, yú lùjūn bùfá zhǐ qí zhī fǎ, bù wú xiǎo bǔ. Wǒguó gǒu rén rén yǎnxí, huò yù jiāoshǒu zhàng, dí suī qiángshèng, qí nài wǒ hé! Shì yì bǎocún guótǐ zhī yīdào yě! Yǒuxīn zhě, wù yǐ chú ráo zhī yán qì zhī.
Seven, although Taijiquan may not have great practical use, in today's world, where powerful nations compete for supremacy, if one has no martial skills, how can one preserve oneself? By taking this book and practicing it diligently, it can provide some modest benefit to the methods of military drill formations and synchronized marching. If everyone in our nation practices this, should we encounter combat, even if the enemy is powerful, what can they do to us! This is also one way to preserve the national character! Those with sincere hearts, do not discard these humble words.
八、学太极拳不可借以为盗寇抢夺之资。如借以抢夺，是天夺之魄，鬼神弗佑，而况人乎？天下孰能容之！
Bā, xué tàijí quán bùkě jièyǐwéi dào kòu qiǎngduó zhī zī. Rú jiè yǐ qiǎngduó, shì tiān duó zhī pò, guǐshén fú yòu, érkuàng rén hū? Tiānxià shú néng róng zhī!
Eight, in learning Taijiquan, one must not use it as a means for theft, banditry, or robbery. If one uses it for robbery, Heaven will take away their spirit, ghosts and gods will not protect them, let alone other people! Who in the world could tolerate such a person!
九、学太极拳不可凌厉欺压人。一凌厉欺压，即犯众怒，罪之魁也！
Jiǔ, xué tàijí quán bùkě línglì qīyā rén. Yī línglì qīyā, jí fàn zhòngnù, zuì zhī kuí yě!
Nine, in learning Taijiquan, one must not be fierce or oppressive toward others. Once one becomes fierce and oppressive, they will provoke public anger and become the chief of offenders!
Sòng Shūmíng (宋书铭) / Sòng Yuǎnqiáo (宋远桥)
掤履挤按世间稀，十个艺人十不知。
Pěng lǚ jǐ àn shìjiān xī, shí gè yìrén shí bùzhī.
Ward, Roll, Press, and Push are rare in the world; out of ten martial artists, none truly understand them.
若能轻灵并捷便，黏连粘随俱无疑。
Ruò néng qīng líng bìng jié biàn, nián lián zhān suí jù wúyí.
If one can be light and nimble while also quick and agile, then sticking, connecting, adhering, and following can all be performed without doubt.
采冽肘靠更出奇，行之不用费心思。
Cǎi liè zhǒu kào gèng chūqí, xíng zhī bùyòng fèi xīnsī.
Pluck, split, elbow, and lean are even more extraordinary, and can be performed without requiring much thought.
果能粘黏连随字，得其环中不支离。
Guǒ néng zhān nián lián suí zì, dé qí huán zhōng bù zhīlí.
If one can master the skills of sticking, adhering, connecting, and following, then they will attain the central equilibrium without fragmentation.
腰脊为第一之主宰，喉头为第二之主宰，心地为第三之主宰。
Yāo jí wèi dì yī zhī zhǔzǎi, hóutóu wèi dì èr zhī zhǔzǎi, xīndì wèi dì sān zhī zhǔzǎi.
The waist and spine are the first control center, the throat is the second control center, and the heart-mind is the third control center.
丹田为第一之宾辅，掌指为第二之宾辅，足掌为第三之宾辅。
Dāntián wèi dì yī zhī bīn fǔ, zhǎng zhǐ wèi dì èr zhī bīn fǔ, zú zhǎng wèi dì sān zhī bīn fǔ.
The dantian is the first source of auxiliary support, the palms and fingers are the second source of auxiliary support, and the soles of the feet are the third source of auxiliary support.
一要心性与意静，自然无处不轻灵。
Yī yào xīnxìng yǔ yì jìng, zìrán wú chù bù qīng líng.
First, the heart-mind and intention must be calm, then naturally there will be lightness and agility everywhere.
二要遍体气流行，一定继续不能停。
Èr yào biàn tǐ qì liúxíng, yīdìng jìxù bùnéng tíng.
Second, the qi must flow throughout the entire body, maintaining continuous circulation without stopping.
三要猴头永不抛，问尽天下众英豪。
Sān yào hóu tóu yǒng bù pāo, wèn jìn tiānxià zhòng yīngháo.
Third, never expose the throat, enabling you to challenge all heroes under heaven.
如询大用缘何得，表里精粗无不到。
Rú xún dà yòng yuánhé dé, biǎo lǐ jīng cū wúbù dào.
If you ask how to obtain these great skills, it comes from mastering both the subtle and obvious aspects, inside and out.
蹬之于足，行之于腿，纵之于膝。
Dēng zhī yú zú, xíng zhī yú tuǐ, zòng zhī yú xī.
Push from the foot, transmit through the leg, spring from the knee.
活泼于腰，灵通于背，神贯于顶。
Huópō yú yāo, língtōng yú bèi, shén guàn yú dǐng.
Agility in the waist, connectivity through the back, spirit penetrating to the crown.
流行于气，运之于掌，通之于指。
Liúxíng yú qì, yùn zhī yú zhǎng, tōng zhī yú zhǐ.
Mobilize the qi, direct it to the palm, and transmit it to the fingers.
敛之于髓，达之于神，凝之于耳。
Liǎn zhī yú suǐ, dá zhī yú shén, níng zhī yú ěr.
Gather it in the marrow, express it through the spirit, concentrate it in the ears.
息之于鼻，呼吸往来于口。 Xí zhī yú bí, hūxī wǎnglái yú kǒu.
Inhale through the nose and exhale through the mouth.
浑噩于身，全体发之于毛。
Hún'è yú shēn, quántǐ fā zhī yú máo.
The whole body becomes integrated and unified, with power emanating through even the finest hairs.
轻灵活泼求懂劲，阴阳既济无滞病。
Qīng líng huópō qiú dǒng jìn, yīnyáng jì jì wú zhì bìng.
Seek lightness, agility, and liveliness to understand jin; when yin and yang are in harmony, there is no stagnation.
若得四两拨千斤，开合鼓荡主宰定。
Ruò dé sìliǎngbōqiānjīn, kāi hé gǔ dàng zhǔzǎi dìng.
If you can use four ounces to deflect a thousand pounds, then the control of opening, closing, and pulsing of qi will be established.
无形无象（忘其有己），全体透空（内外如一）。
Wúxíng wú xiàng (wàng qí yǒujǐ), quántǐ tòu kōng (nèiwài rúyī).
Formless and shapeless (forget the existence of self), the whole body is transparent and open (inside and outside are as one).
应物自然 (随心所欲)，西山悬磬 (海阔天空)。
Yìng wù zìrán (suíxīnsuǒyù), xīshān xuán qìng (hǎikuòtiānkōng).
Respond naturally to things (follow your heart's desire), like a stone chime hanging on the western mountain (vast as the sea and sky).
虎吼猿鸣（锻炼阴精），水清河静（心死神活）。
Hǔ hǒu yuán míng (duànliàn yīn jīng), shuǐ qīnghé jìng (xīn sǐshén huó).
Tiger's roar and ape's howl (cultivating yin essence), clear water and still river (the mind is quiet while the spirit is alive).
翻江播海 (气血流动)，尽性立命 (神充气足)。
Fān jiāng bō hǎi (qì xuè liúdòng), jǐn xìng lìmìng (shén chōngqì zú).
Overturning the rivers and churning the seas (qi and blood circulation), fully express one's nature and establish destiny (spirit is abundant and qi is sufficient).
博学是多功夫。
Bóxué shì duō gōngfū.
Study broadly means to practice extensively.
审问不是口问，是”听劲”。
Shěnwèn bùshì kǒu wèn, shì”tīng jìn”.
Careful inquiry is not about verbal questioning, but about "listening to the energy."
慎思听而后留心想念 。
Shènsī tīng érhòu liúxīn xiǎngniàn
Reflect carefully after listening, then concentrate and contemplate.
明辨生生不已。
Míng biàn shēngshēng bùyǐ.
Clear discernment is ceaseless and ever-generating.
笃行 如天行健。
Dǔ xíng rú tiān xíng jiàn.
Practice diligently like the ceaseless movement of heaven.
世人不知己之性，何能得知人之性？
Shìrén bù zhījǐ zhī xìng, hé néng dé zhīrén zhī xìng?
People who do not understand their own nature, how can they understand the nature of others?
物性亦如人之性，至如天地亦此性。
Wùxìng yì rú rén zhī xìng, zhì rú tiāndì yì cǐ xìng.
The nature of things is like the nature of humans, just as the nature of heaven and earth also share this same nature.
我赖天地以存身，天地赖我以致局。
Wǒ lài tiāndì yǐ cúnshēn, tiāndì lài wǒ yǐzhì jú.
I rely on heaven and earth for my existence, while heaven and earth depend on me to fulfill their purpose.
若能先求知我性，天地授我偏独灵。
Ruò néng xiān qiúzhī wǒ xìng, tiāndì shòu wǒ piān dú líng.
If one can first seek to understand one's own nature, heaven and earth will bestow upon one unique spiritual insight.
无形无象无纷擎，一片神行至道夸。
Wúxíng wú xiàng wú fēn qíng, yīpiàn shén xíng zhì dào kuā.
Formless, shapeless, without contention, a single plane where spirit moves, exalting the ultimate way.
参透虚无根蒂固，混混沌沌乐无涯。
Cāntòu xūwú gēn dì gù, hùn hun dùn dùn lè wú yá.
When profound insight penetrates emptiness, the root foundation becomes solid; in complete chaos and primordial state, joy is boundless.
太极原生无极中，混元一气感斯通。
Tàijí yuánshēng wújí zhōng, hùn yuán yīqì gǎn sī tōng.
Taiji is originally born within Wuji, where the primordial unified qi connects and permeates.
先天逆运随机变，万象包罗易理中。
Xiāntiān nì yùn suíjī biàn, wànxiàng bāoluó yì lǐ zhōng.
Prenatal energy reverses course and transforms according to circumstances, all phenomena are encompassed within the principles of the Yijing - Book of Changes.
Miscellaneous Sources
其一 顺项贯顶两膀松，束肋下气把裆撑。 胃音开劲两捶争，五指抓地上弯弓。
Qí yī Shùn xiàng guàn dǐng liǎng bǎng sōng, shù lē xià qì bǎ dāng chēng. Wèi yīn kāi jìn liǎng chuí zhēng, wǔzhǐ zhuā dìshàng wān gōng.
Part One Head upright with the crown suspended, shoulders relaxed on both sides, ribcage gathered with breath sinking down to brace the groin. Energy emanates from the center with both fists in opposition, five fingers grip the earth as the body forms a bow above.
其二 举步轻灵神内敛，莫教断续一气研。 左右宜有虚实处，意上寓下后天还。
Qí èr Jǔbù qīng líng shén nèiliǎn, mò jiào duàn xù yīqì yán. Zuǒyòu yí yǒu xūshí chù, yì shàng yù xià hòutiān hái.
Part Two Steps should be light and nimble with spirit contained within; do not allow discontinuity, cultivate a single continuous breath. Left and right should have their places of emptiness and fullness; when intention is above, it should be housed below to return to the prenatal state.
其三 拿住丹田练内功，哼哈二气妙无穷。 动分静合屈伸就，缓应急随理贯通。
Qí sān Ná zhù dāntián liàn nèigōng, hēnghā èr qì miào wúqióng. Dòng fēn jìng hé qūshēn jiù, huǎn yìngjí suí lǐ guàntōng.
Part Three Hold the dantian to practice internal skill, the dual energies of "heng" and "ha" possess infinite wonders. In movement there is separation, in stillness there is unity, contract and extend as needed, respond unhurriedly yet follow quickly, all principles interconnected.
其四 忽隐忽现进则长，一羽不加至道藏。 手慢手快皆非似，四两拨千运化良。
Qí sì: Hū yǐn hū xiàn jìn zé zhǎng, yī yǔ bù jiā zhì dàozàng. Shǒumàn shǒukuài jiē fēi shì, sì liǎng bō qiān yùn huà liáng.
Part Four Sometimes concealed, sometimes revealed, extending when advancing; when not even a feather can be added, the ultimate way is contained within. Neither slow hands nor fast hands are quite right; using four ounces to deflect a thousand pounds demonstrates excellent transformation and adaptation.
其五 掤捋挤按四方正，采冽肘靠斜角成。 乾坤震兑乃八卦，进退顾盼定五行。
Qí wǔ Pěng lǚ jǐ àn sì fāngzhèng, cǎi liè zhǒu kào xié jiǎo chéng. Qián kūn zhèn duì nǎi bāguà, jìntuì gùpàn dìng wǔxíng.
Part Five Peng, lü, ji and an form the square/cardinal directions, cai, lie, zhou and kao create the diagonal angles. Qian, kun, zhen and dui constitute the eight trigrams, advance, retreat, look left and right determine the five elements.
其六 极柔即刚极虚灵，运若抽丝处处明。 开展紧凑乃缜密，待机而动如猫行。
Qí liù Jí róu jí gāng jí xū líng, yùn ruò chōu sī chùchù míng. Kāizhǎn jǐncòu nǎi zhěnmì, dàijī ér dòng rú māo xíng.
Part Six Ultimate softness becomes hardness, and ultimate emptiness becomes nimble spirit; movement like drawing silk thread is clear in every place. Opening, expanding, compacting, and consolidating requires meticulousness; waiting for the right moment to move is like a cat walking.
举动轻灵神内敛：举步周身要轻灵，犹须贯串，气宜鼓荡，神宜内敛。
Jǔdòng qīng líng shén nèiliǎn: Jǔbù zhōushēn yào qīng líng, yóu xū guànchuàn, qì yí gǔ dàng, shén yí nèiliǎn.
Movements must be light and agile with spirit collected within: when stepping, the whole body should be light and nimble, everything must be connected, qi should undulate freely, and spirit should be contained inside.
莫教断续一气研：勿使有凹凸处，勿使有断续处，其根在脚，发于腿，主宰在腰，形于手 指。由脚而腿而腰，总须完整一气，向前退后，乃得机得势。有不得机得势处，其病必于 腰腿间求之。
Mò jiào duàn xù yīqì yán: Wù shǐ yǒu āotú chù, wù shǐ yǒu duàn xù chù, qí gēn zài jiǎo, fā yú tuǐ, zhǔzǎi zài yāo, xíng yú shǒuzhǐ. Yóu jiǎo ér tuǐ ér yāo, zǒng xū wánzhěng yīqì, xiàng qián tuì hòu, nǎi dé jī déshì. Yǒu bùdé jī déshì chù, qí bìng bì yú yāo tuǐ jiān qiú zhī.
Do not allow discontinuity, cultivate with a single unbroken breath: avoid having protruding or recessed areas, avoid having breaks in continuity. The root is in the feet, generated from the legs, governed by the waist, and expressed through the fingers. From feet to legs to waist, everything must maintain complete unity as a single energy, whether advancing or retreating, only then can you gain the advantage of timing and position. If you cannot gain the advantage of timing and position, the problem must be sought in the relationship between the waist and legs.
左右宜有虚实处：虚实宜分清楚，一处自有一处虚实，处处总此一虚实，上下、前后、左 右皆然。
Zuǒyòu yí yǒu xūshí chù: Xūshí yí fēn qīngchǔ, yī chù zì yǒuyī chù xūshí, chùchù zǒng cǐ yī xūshí, shàngxià, qiánhòu, zuǒyòu jiē rán.
Left and right should have their places of emptiness and fullness: Empty and full should be clearly distinguished. Each part naturally has its own empty and full quality, and everywhere contains this unified empty-full relationship. This applies equally to up and down, forward and backward, and left and right.
意上寓下后天还：凡此皆是意，不在外面。有上即有下，有前即有后，有左即有右。如意 要向上，即寓下意。若将物掀起，而加以挫之之力，则其根自断，必其坏之速而无疑。总 之，周身节节贯串，勿令丝毫间断耳！
Yì shàng yù xià hòutiān hái: Fán cǐ jiē shì yì, bùzài wàimiàn. Yǒu shàng jí yǒu xià, yǒu qián jí yǒu hòu, yǒu zuǒ jí yǒu yòu. Rúyì yào xiàngshàng, jí yù xià yì. Ruò jiāng wù xiānqǐ, ér jiāyǐ cuò zhī zhī lì, zé qí gēn zì duàn, bì qí huài zhī sù ér wúyí. Zǒngzhī, zhōushēn jié jié guànchuàn, wù lìng sīháo jiànduàn ěr!
When intention is above, house it below to return to the pre-heaven state: All of this is about intention, not external appearance. Where there is up, there must be down; where there is forward, there must be backward; where there is left, there must be right. If your intention wants to go upward, you should house the intention downward. It's like when lifting an object while simultaneously applying a crushing force—its root will naturally break, and its swift destruction is certain. In essence, the entire body must be linked joint by joint, allowing not even the slightest interruption!
顺人之势，借人之力。
Shùn rén zhī shì, jiè rén zhī lì.
Follow the momentum of the opponent, and borrow their strength.
筋骨要松，皮毛要攻。节节贯串，虚灵其中。
Jīngǔ yào sōng, pímáo yào gōng. Jié jié guànchuàn, xū líng qízhōng.
Tendons and bones must be relaxed, skin and hair must be alert. Link each joint throughout, with emptiness and spirit within.
被打欲跌须雀跃，巧挤逃时要合身。
Bèi dǎ yù diē xū quèyuè, qiǎo jǐ táo shí yào héshēn.
When struck and about to fall, you must leap like a sparrow; when skillfully squeezing to escape, you must integrate the body.
拔背涵胸含太极，裹裆护肫跴五行。
Bá bèi hán xiōng hán tàijí, guǒ dāng hù zhūn cǎi wǔxīng.
Lift the back and enfold the chest to contain Taiji; wrap the groin and protect the center to step through the Five Elements.
学者悟透其中意，一身妙法豁然能。
Xuézhě wù tòu qí zhòng yì, yīshēn miàofǎ huòrán néng.
When the student thoroughly comprehends the meaning within, the entire body's subtle methods will suddenly become clear.
掤捋挤按须认真，採洌肘靠就屈伸。
Pěng lǚ jǐ àn xū rènzhēn, căi liè zhǒu kào jiù qūshēn.
Ward off, rollback, press, and push must be taken seriously; pluck, split, elbow, and shoulder-stroke follow bending and extending.
进退顾盼与中定，粘连依随虚实分。
Jìntuì gùpàn yǔ zhōng dìng, zhān lián yī suí xūshí fēn.
Advance, retreat, look left and right, with central equilibrium; adhere, connect, yield, and follow while distinguishing empty and full.
手足相随腰腿整，引进落空妙入神。
Shǒuzú xiāng suí yāo tuǐ zhěng, yǐnjìn luòkōng miào rùshén.
Hands and feet follow each other with waist and legs unified; leading into emptiness, the wonder enters the spiritual.
以心行气，务令沉着，乃能收敛入骨；以气运身，务令顺遂，乃能便利从心。
Yǐ xīn xíng qì, wù lìng chénzhuó, nǎi néng shōuliǎn rùgǔ; yǐ qì yùn shēn, wù lìng shùnsuì, nǎi néng biànlì cóng xīn.
Use the mind to move the qi, ensuring it sinks and settles, then it can gather and enter the bones; use the qi to move the body, ensuring it flows smoothly, then it can conveniently follow the heart.
精神能提得起，则无迟重之虞，所谓〃顶头悬〃也。
Jīngshén néng tí dé qǐ, zé wú chí zhòng zhī yú, suǒwèi “dǐngtóu xuán” yě.
If the spirit can be lifted up, then there is no worry of sluggishness or heaviness—this is what is meant by "suspending the crown of the head."
意气须换得灵，乃有圆活之趣，所谓”变转虚实”也。
Yìqì xū huàn dé líng, nǎi yǒu yuán huó zhī qù, suǒwèi” biàn zhuǎn xūshí” yě.
The intention and qi must be exchanged with agility, then there will be the delight of roundness and liveliness—this is what is meant by "transforming and changing empty and full."
发劲须沉着松静，专主一方；立身须中正安舒，支撑八面。
Fā jìn xū chénzhuó sōng jìng, zhuān zhǔ yīfāng; lìshēn xū zhōngzhèng ān shū, zhīchēng bā miàn.
When issuing power, you must be calm, relaxed, and quiet, focusing exclusively on one direction; when establishing your stance, you must be centered, upright, peaceful, and comfortable, supporting in all eight directions.
行气如九曲珠，无微不到；运劲如百炼钢，何坚不摧？
Xíng qì rú jiǔqūzhū, wú wēi bù dào; yùn jìn rú bǎi liàn gāng, hé jiān bù cuī?
Circulate qi like a pearl threading through nine curves—there is no place, however minute, that it does not reach; deploy power like a hundred-times-refined steel—what hardness can it not shatter?
形如搏兔之鹘，神似捕鼠之猫。
Xíng rú bó tù zhī gǔ, shénsì bǔ shǔ zhī māo.
The form is like a falcon striking a rabbit, the spirit resembles a cat catching a mouse.
静如山岳，动若江河。
Jìng rú shānyuè, dòng ruò jiānghé.
Still as a mountain, moving like a river.
蓄劲如张弓，发劲如放箭。曲中求直，蓄而后发。
Xùjìn rú zhānggōng, fājìn rú fàng jiàn. Qū zhōng qiú zhí, xù érhòu fā.
Storing power is like drawing a bow, issuing power is like releasing an arrow. Seek straightness within the curve, store and then release.
力由脊发，步随身换。
Lì yóu jí fā, bù suíshēn huàn.
Power originates from the spine, steps change with the body.
收即是放，放即是收，断而复连。
Shōu jí shì fàng, fàng jí shì shōu, duàn ér fù lián.
Gathering is releasing, releasing is gathering, breaking and then reconnecting.
往复须有折叠，进退须有转换。
Wǎngfù xū yǒu zhédié, jìntuì xū yǒu zhuǎnhuàn.
In advancing and retreating there must be folding and unfolding; in advancing and withdrawing there must be transformation and change.
极柔软，然后极坚刚；能呼吸，然后能灵活。
Jí róuruǎn, ránhòu jí jiān gāng; néng hūxī, ránhòu néng línghuó.
Extremely soft, then extremely hard and strong; able to breathe, then able to be agile.
气以直养而无害，劲以曲蓄而有余。
Qì yǐ zhí yǎng ér wú hài, jìn yǐ qū xù ér yǒuyú.
Qi is nurtured directly without harm, power is stored in curves and has surplus.
心为令，气为旗，腰为纛。
Xīn wèi lìng, qì wèi qí, yāo wèi dào.
The heart is the command, the qi is the banner, the waist is the great flag.
先求开展，后求紧凑，乃可臻于缜密矣！
Xiān qiú kāizhǎn, hòu qiú jǐncòu, nǎi kě zhēn yú zhěnmì yǐ!
First seek to open and expand, then seek to be compact and tight, only then can you achieve meticulous precision!
又曰： 先在心， 后在身。腹松净，气敛入骨。神舒体静，刻刻在心。
Yòu yuē: Xiān zàixīn, hòu zài shēn. Fù sōng jìng, qì liǎn rùgǔ. Shén shū tǐ jìng, kè kè zàixīn.
It is also said: First in the heart, then in the body. The abdomen is relaxed and clean, the qi gathers and enters the bones. The spirit is relaxed and the body is calm, moment by moment in the heart.
切记一动无有不动，一静无有不静。
Qièjì yīdòng wú yǒu bù dòng, yī jìng wú yǒu bù jìng.
Remember: when one part moves, there is no part that does not move; when one part is still, there is no part that is not still.
牵动往来气贴背，敛入脊骨。
Qiāndòng wǎnglái qì tiē bèi, liǎn rù jǐ gǔ.
In pulling and moving back and forth, the qi adheres to the back and gathers into the spine.
内固精神，外示安逸。迈步如猫行，运劲如抽丝。
Nèi gù jīngshén, wài shì ānyì. Màibù rú māo xíng, yùn jìn rú chōu sī.
Internally consolidate the spirit, externally display ease. Step like a cat walking, deploy power like drawing silk.
全身意在精神，不在气，在气则滞。有气者无力，无气者纯刚。气如车轮，腰似车轴。
Quánshēn yì zài jīngshén, bùzài qì, zài qì zé zhì. Yǒu qì zhě wúlì, wú qì zhě chún gāng. Qì rú chēlún, yāo shì chēzhóu.
The intention of the whole body is in the spirit, not in the qi; if it is in the qi, it becomes stagnant. Where there is qi, there is no power; where there is no qi, there is pure strength. The qi is like a wheel, the waist is like an axle.
轻则伶，伶则动：动则变，变则化。
Qīng zé líng, líng zé dòng: Dòng zé biàn, biàn zé huà.
If light, then nimble; if nimble, then moving; if moving, then changing; if changing, then transforming.
提起精神，虚领顶劲，含胸拔背，松肩坠肘，气沉丹田。
Tíqǐ jīngshén, xū lǐng dǐng jìn, hánxiōng bá bèi, sōng jiān zhuì zhǒu, qì chén dāntián.
Raise the spirit, empty and lift the crown of the head, contain the chest and pull up the back, relax the shoulders and sink the elbows, sink the qi to the dantian.
手与肩平，胯与膝平，尻道上提，尾闾中正，内外相合。
Shǒu yǔ jiān píng, kuà yǔ xī píng, kāo dàoshàng tí, wěi lǘ zhōngzhèng, nèiwài xiànghé.
Hands level with the shoulders, hips level with the knees, lift up the perineum, the tailbone is centered and upright, inside and outside harmonize.
不强用力，以心行气。
Bù qiáng yònglì, yǐ xīn xíng qì.
Do not force strength, use the heart to move the qi.
步如猫行，上下相随。
Bù rú māo xíng, shàngxià xiāng suí.
Step like a cat walking, upper and lower follow each other.
呼吸自然，一线串成。
Hūxī zìrán, yīxiàn chuàn chéng.
Breathe naturally, strung together in one continuous line.
变换在腰，气行四肢。
Biànhuàn zài yāo, qì xíng sìzhī.
Changes originate from the waist, the qi moves through the four limbs.
分清虚实，圆转如意。
Fēnqīng xūshí, yuán zhuǎn rúyì.
Distinguish clearly between empty and solid, turn in circles as you wish.
掤劲义何解，如水负行舟，先实丹田气，次要顶头悬， 全身弹簧力，开合一定间，任有千斤重，飘浮亦不难。
Pěng jìn yì hé jiě, rúshuǐ fù xíng zhōu, xiān shí dāntián qì, cì yào dǐngtóu xuán, quánshēn tánhuáng lì, kāi hé yīdìng jiān, rèn yǒu qiānjīn zhòng, piāofú yì bù nán.
What is the meaning of peng energy? Like water supporting a moving boat, first fill the dantian with qi, secondly suspend the crown of the head, The whole body has spring-like power, opening and closing within a certain range, even if there is a thousand pounds of weight, floating is not difficult.
捋劲义何解，引导使之前，顺其来势力，轻灵不丢顶， 力尽自然空，丢击任自然，重心自维持，莫为他人乘。
Lǚ jìn yì hé jiě, yǐndǎo shǐ zhīqián, shùn qí lái shìlì, qīng líng bù diū dǐng, lì jìn zìrán kōng, diū jí rèn zìrán, zhòngxīn zì wéichí, mò wèi tārén chéng.
What is the meaning of lü energy? Guide and lead it forward, follow the force of its coming, light and nimble without losing the crown, When the force is exhausted it naturally becomes empty, releasing and striking follow naturally, the center of gravity maintains itself, do not let others take advantage.
挤劲义何解，用时有两方，直接单纯意，迎合一动中， 间接反应力，如球撞壁还，又如钱投鼓，跃然声铿锵。
Jǐ jìn yì hé jiě, yòngshí yǒu liǎng fāng, zhíjiē dānchún yì, yínghé yīdòng zhōng, jiànjiē fǎnyìng lì, rú qiú zhuàng bì hái, yòu rú qián tóu gǔ, yuèrán shēng kēngqiāng.
What is the meaning of ji energy? When using it there are two aspects, direct and simple intention, meeting and joining within one movement, Indirect reactive force, like a ball bouncing back from a wall, and also like a coin striking a drum, leaping forth with a resounding clang.
按劲义何解，运用如水行，柔中寓刚强，急流势难挡， 遇高则膨满。逢洼向下潜，波浪有起伏。有孔无不入。
Àn jìn yì hé jiě, yùnyòng rúshuǐ xíng, róu zhōng yù gāngqiáng, jíliú shì nán dǎng, yù gāo zé péng mǎn. Féng wā xiàng xià qián, bōlàng yǒu qǐfú. Yǒu kǒng wúbù rù.
What is the meaning of an energy? When applying it, it is like water flowing, softness contains strength within, the momentum of a swift current is difficult to resist, When encountering height it swells and fills. When meeting a hollow it dives downward, waves have their rises and falls. There is no opening it cannot enter.
採劲义何解，如权之引衡，任尔力巨细，权后知轻重， 转移只四两，千斤亦可平，若问理何在，杠杆之作用。
Cǎi jìn yì hé jiě, rú quán zhī yǐn héng, rèn ěr lì jùxì, quán hòu zhī qīngzhòng, zhuǎnyí zhǐ sì liǎng, qiānjīn yì kě píng, ruò wèn lǐ hézài, gànggǎn zhī zuòyòng.
What is the meaning of cai energy? Like a steelyard weight balancing a scale, no matter how great or small your force, after weighing one knows the lightness and heaviness, With only four ounces to shift, a thousand pounds can also be balanced, if you ask where the principle lies, it is the action of the lever.
冽劲义何解，旋转若飞轮，投物于其上，脱然掷丈寻， 君不见漩涡，卷浪若螺纹，落叶堕其上，倏尔便沉沦。
Liè jìn yì hé jiě, xuánzhuǎn ruò fēilún, tóu wù yú qí shàng, tuō rán zhì zhàng xún, jūn bùjiàn xuánwō, juǎn làng ruò luówén, luòyè duò qí shàng, shū ěr biàn chénlún.
What is the meaning of lie energy? Spinning like a flying wheel, throw an object onto it, and it is cast off a great distance, Have you not seen the whirlpool, with waves curling like spiral threads, when fallen leaves drop upon it, in an instant they sink and are submerged.
肘劲义何解，方法有五行，阴阳分上下，虚实须辨清。 连环势莫当，开花捶更凶，六劲融通后，运用始无穷。
Zhǒu jìn yì hé jiě, fāngfǎ yǒu wǔháng, yīnyáng fēn shàngxià, xūshí xū biàn qīng. Liánhuán shì mò dāng, kāihuā chuí gèng xiōng, liù jìn róngtōng hòu, yùnyòng shǐ wúqióng.
What is the meaning of zhou energy? The methods include the five elements, yin and yang divide upper and lower, empty and solid must be distinguished clearly. The chain-linked momentum cannot be withstood, the exploding fist is even more fierce, after the six energies are integrated and flowing, their application becomes limitless.
靠劲义何解， 其法分肩背， 斜飞势用肩， 肩中还有背， 一旦得机势。轰然如捣碓，仔细维重心。失中徒无功。
Kào jìn yì hé jiě, qí fǎ fēn jiān bèi, xié fēi shì yòng jiān, jiān zhōng hái yǒu bèi, yīdàn dé jī shì. Hōngrán rú dǎo duì, zǐxì wéi zhòngxīn. Shī zhōng tú wú gōng.
What is the meaning of kao energy? Its method divides into shoulder and back, the diagonal flying posture uses the shoulder, within the shoulder there is also the back, Once the opportunity and momentum are obtained, it crashes forth like pounding a mortar, carefully maintain the center of gravity, if the center is lost effort is in vain.