岳武穆九要论
Yue Fei's 9 Essentials Thesis
要 论 一 
从来散之必有其统也，分之必有其合也，以故天壤间四面八方，纷纷者各有所属，千头万绪，攘攘者自有其源。盖一本散为万殊，而万殊咸归于一本，事有必然者。且武事之论，亦甚繁矣。而要之，千变万变，无往非势，即无往非气，势虽不类，而气归于一。夫所谓一者，从上至足底，内而有脏腑筋骨，外而有肌肉皮肤五官百骸相联而为一贯者也。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。上下动而中节攻之，中节动而上下和之，内外相连，前后相需，所谓一贯者，其斯之谓欤。而要非勉强以致之，袭焉而为这也。当时而静，寂然湛然，居其所而稳如山岳。当时而动，如雷如塌，出乎尔而疾如闪电。且静无不静，表里上下，全无参差牵挂之意。动无不动，左右前后，并无抽扯游移之形。洵乎若水之就下，沛然而莫之能御，若火之内攻，发之而不及掩耳。不假思索，不烦拟议，诚不期然而然，莫之至而至，是岂无所自而云然乎。盖气以日积而有益，功以久练而始成。观圣门一贯之传，必俟多闻强识之后，豁然之境，不废格物致知之功，是知事无难易，功惟自尽，不可躐等，不可争遽，按步就步，循次而进，夫而后官骸肢节，自有通贯上下表里，不难联络，庶乎散者统之，分者合之，四体百骸，终归于一气而已。
Thesis of Integrity
From the beginning, that which is discrete must have its unification. The divided must be combined. Therefore, between heaven and earth, all that is disordered has its abode, all the thousand branches and the confusion of then thousand endings, all have their origin. This is because one root divides into ten thousand branches, and ten thousand branches all belong to one root. These events are natural.
This theory is applied to the martial arts. It is also numerous. The important point is the thousands of changes and the ten thousand variations. Nothing but postures and nothing but Chi. Although the postures cannot be classified, the Chi, however is, one.
About what one means; from top to the bottom of the feet, internally there are viscera, bowels, tendons, and bones. Externally, there are muscles, skin, the five sensing organs, and hundreds of bones of the skeleton, mutually combined and become one. When struck will not open, when hit will not decompose. The top wishes to move, the bottom automatically follows. The bottom wishes to move the top will automatically lead. The center section moves, the top and the bottom will coordinate. Internal and external are combined, the front and the rear mutually required. This is what is called threading into one.
This cannot be reached through force or done from imitating. When it is time to be calm, it is quiet and transparent. In this position, you are steady like a mountain. When it is time to move, move like thunder and collapse. The speed of emitting is like lighting. In addition, when calm, there is nothing that is not calm. The surface and the internal, the top and the bottom, all without disorder and the meaning of inhibiting each other. When moving, there is nothing that does not move. The left and the right, the front and the rear, all without antagonizing, and the shape of swiftly moving around. It is just like water flowing downward. It is so powerful that nothing is able to stop it. It is fired internally. When shot, not fast enough to cover your ears. Without considering thinking, without bothering to plan, simply reach the goal without expectation. This is reached without intention, then isn't it the natural way?
Because the Chi must be accumulated daily to gain benefit, Kung is trained for long term success. In contemplating the way, one passes through the holy door. One must wait until one has listened repeatedly and gained sufficient knowledge and has reached the stage where he suddenly comprehends, and has not ignored achieving through thorough training, then he knows that these things are not difficult nor easy. The achievement can be reached as an end by itself; cannot be through waiting and cannot be speeded up. Follow the steps and catch the pace, advancing according to the order. Only then will the organs, skeleton bones, limbs, and joints connect automatically, and the top and bottom, the external and internal not have difficulty communicating. Then those randomized will be gathered and those divided will be unified. The four limbs and hundreds of skeleton bones will all belong to one Chi.
要 论 二
尝有世之论捶者，而兼论气者矣。夫气主于一，可分为二，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，吸则为阴，呼则为阳，主平静者为阴，主乎动者为阳，上升为阳，下降为阴，阳气上升而为阳，阳气下行而为阴，阴气下行而为阴，阴气上行即为阳，此阴阳之分也。何谓清浊?升而上者为清，降而下者为浊，清气上升，浊气下降，清者为阳，浊者为阴，而要之阳以滋阴，浑而言之统为气，分而言之为阴阳。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，此即对待循环不易之理也。然则气分为二，而实在于一。有志于斯途者，慎勿以是为拘拘焉。
Thesis of Yin and Yang
It is seldom heard that he who discusses striking, also discussed Chi. About the Chi, it is mastered as one but can be divided into two. What are these two? They are inhaling and exhaling. The inhalation and exhalation are the Yin and Yang. The striking cannot occur without moving and calmness. The Chi cannot exist without inhaling and exhaling. Inhalation is Yin and exhalation is Yang. The one, which is calm, is Yin and the one, which is moving, is Yang. Raising up is Yang and sinking downward is Yin. When Yang Chi is rising up it becomes Yang, and when Yang Chi is being transported downward it becomes Yin. When Yin Chi is being transported downward it becomes Yin, and when Yin Chi is being transported upward it becomes Yang. This is the discrimination of Yin and Yang.
What are clean and muddy? The one that rises up to the top is clean and the one descending downward is muddy. The clean Chi rises upward and the dirty Chi sinks downward. The clean one is Yang and the dirty one is Yin. It is important that Yang should be used to nourish Yin. Generally speaking, they are united as one Chi. If divided; they are distinguished as Yin and Yang. Chi cannot be without Yin and Yang, and it is just like man cannot live without having movement and calmness. The nose cannot be without inhalation and exhalation, and the mouth cannot be without exiting and entering. This is the unchangeable theory of natural cycling. However, though Chi can be divided into two, in fact, it is one. Those who like to study this should be careful not to restrict this.
要 论 三
夫气本诸身，而身之节无定处，三节者，上中下也。以身言之：头为上节，身为中节，腿而下节。以上节言之：天庭为上节，鼻为中节，海底为下节。以中节言之：胸为上节，腹为中节，丹田为下节。以下节言之：足为梢节，膝为中节，胯为根节。以肱言之：手为梢节，肘为中节，肩为根节。以手言之：指为梢节，掌中节，掌根为根节。观于是，而足不必论矣。然则自顶至足，莫不各有三节。要之，若无三节之分，即无著意之处。盖上节不明，无依无宗，中节不明，浑身是空，下节不明，自家吃跌，顾可忽乎哉。至于气之发动，要皆梢节动，中节随，根节催之而已。然此犹是节节而分言之者也，若夫合言之，则上自头顶，下至足底，四体百骸，总为一节，夫何三节之有哉?又何三节中之各有三节云乎哉?
Thesis of the Three Sections
Well, Chi is the root of the entire body, and the sections of the body should not have definite places/positions. What are called the "three sections" are the top, middle, and bottom. For the body, the head is the top section, the body is the middle section, and the legs are the bottom section. If talking about the top section, then the crown is the top section, the nose is the middle section, and the tongue is the bottom section. If talking about the middle section, then the chest is the top section, the abdomen is the middle section, and the Dan Tienis the bottom section. If talking about the bottom section, the feet are the ending section, the knees are the middle section, and the hips are the root section. If talking about the arms, the hands are the ending section, the elbows are the middle section, and the shoulders are the root section. If talking about the hands, the fingers are the ending section, the palms are the middle section, and the roots of the palms are the root section. From this, there is no need to talk more about feet.
However from the head to the feet, all have three sections. Most important is that if there is not a distinguishing into three sections, then the meaning cannot be clear. If the top section is not clear, there is no dependence and no origin. If the middle section is not clear, then the entire body is void. If the bottom section is not clear, then you will fall by yourself. How can we ignore them? As to how the Chi starts to move, there is nothing but the end section must move, the middle section follows, and the root section urges. However, all of these discussions are but dividing into sections to talk about them. If we talk about when they are all combined, then form the top of the head to the bottom of the feet, the four limbs and hundreds of bones, all in one section, how can they be divided into three sections? Furthermore, how can we again divide each section of these three sections into another three sections?
要 论 四
试于论身论气之外，而进论乎梢者焉。夫梢者，身之余绪也，言身者初不及此，言气者亦所罕论。捶以内而发外，气由身而达梢，故气之用不本诸身，则虚而不实，不形诸梢，则实而仍虚，梢亦乌可不讲。然此特身之梢耳，而犹未及乎气之梢也。四梢维何?发其一也。夫发之所系，不列于五行，无关于四体，似不足论矣，然发为血之梢，血为气之诲，纵不必本诸发以论气，要不能离乎血而生气，不离乎血，即不得不兼及乎发，发欲冲冠，血梢足矣。其他如舌为肉梢，而肉为气囊，气不能形诸肉之梢，即无以充其气之量，故必舌欲催齿，而后肉梢足矣。至于骨梢者，齿也。·筋稍者，，指甲也。气生于骨，而联于筋，不及乎齿，即未及乎筋之梢，而欲足乎尔者，要非齿欲断筋，甲欲透骨，能也。果能如此，则四梢足矣。四梢足而气亦自足矣。岂复有虚而不实，实而仍虚者乎。
Thesis of the Four Extremities
Try, in addition, to discussing the body and the Chi, to discuss the extremities. The extremities are the surplus ends of the body. Those who talk about the body have never mentioned these since the beginning, and those who talk about the Chi have also seldom discussed them. Striking is from the internal and emitted to the outside, and thus the Chi is from the body and reaches to the extremities. If the application of Chi does not originate from the body, this is void and not solid. If it does not manifest in every extremity, though solid it is still void. How is it possible to not talk about the extremities? However, these are only the extremities of the physical body and not the extremities of the Chi.
What are the four extremities? The hair is one. Because the hair does not belong to one of the Five Phases and is not related to the four limbs, it seems this is not worth discussing. However, the hair is the ending of the blood and the blood is the ocean of Chi. Even though we do not use the hair to discuss Chi, we cannot ignore the blood in the generation of Chi. If we cannot ignore the blood, then we cannot but also be concerned with the hair. When the hair is strong enough to shoot up the hat, the blood ending is sufficient. Others such as the tongue is the ending of the muscles and the muscles are the Chi bag (capable of storing Chi). If the Chi cannot be manifested in the ending of the muscles, then there is not enough quantity of Chi to fill up the muscles. Therefore, the tongue should urge (push against) the teeth, then the Chi in the meat ending will be enough.
As to the ending of the bones, it is the teeth. The ending of the tendons is the nails. Chi is generated form the bones, which are connected to the tendons. If the Chi cannot reach the teeth, it means the Chi cannot reach the ending of the tendons. If you desire to have plenty, then it cannot be done unless the teeth are able to break the tendons and the nails are able to penetrate the bones. If able to do this, the Chi of the four extremities is sufficient. When the Chi of the four extremities is sufficient, the Chi will be plenty automatically. In this case, how can it be still void and not solid, or though solid still void?
要 论 五
今夫捶以言势，势以言气，人得五脏以成形，即由五脏而生气，五脏实为生性之源，生气之本，而名为心肝脾肺肾是也。心为火，而有炎上之象，肝为木，而有曲直之形，脾为土，而有敦厚之势；肺为金，而有从草之能；肾为水，而有润下之功，此乃五脏之义，而必准之于气者，以其各有所配合焉。此所以论武事者，要不能离乎斯也。胸膈为肺经之位，而为诸脏之华盖。故肺经动而诸脏不能静。两乳之中为心，而肺包护之，肺之下，胃之上，心经之位也。心为君火，动而相火无不奉合焉。而两肋之间，左为肝，右为脾，背脊十四骨节，皆为肾，此固五脏之位。然五脏之系，皆系于背脊，通于肾髓，故为肾。至于腰，则两肾之本位，而为先天之第一，尤为诸脏之根源。故肾水足，而金木水火土咸有生机，此乃五脏之位也。且五脏之存于内者，各有其定位，而具于身者，亦自有所专属，领顶脑骨背，肾是也。两耳亦为肾，两唇两腮，皆脾也。两发则为肺。天庭为六阳之首，而萃五脏之精华，实为头面之主脑，不啻一身之座督矣。印堂者，阳明胃气之冲，天庭性起，机由此达，生发之气，由肾而达于六阳，实为天庭之枢机也。两目皆为肝，而究之上包为脾，下包为胃，大角为心经，小角为小肠，白则为肺，黑则为肝，瞳则为肾，实为五脏之精华所聚，而不得专谓之肝也。鼻孔为肺，两颐为肾，耳门之前为胆经，耳后之高骨，亦肾也。鼻为中央之土，万物资生之源，实中气之主也。人中为血气之会，上冲印堂，达于天庭，亦为至要之所。两唇之下为承浆，承浆之下为地阁，上与天庭相应，亦肾经位也。领顶颈项者，五脏之道途，气血之总会，前为食气出入之道，后为肾气升降之途，肝气由之而左旋，脾气由之而右旋，其系更重，而为周身之要领。两乳为肝，两肩为肺，两肘为肾，四肢为脾，两肩背膊皆为脾，而十指为心，肝，脾，肺，肾是也。膝与胫，皆肾也。两脚根为肾之要，涌泉为肾穴。大约身之所系凸者为心，窝者为肺，骨之露处皆为肾，筋之联处皆为肝，肉之厚处皆为脾。象其意，心如猛虎，肝如箭，脾气力大甚无穷，肝经之位最灵变，肾气之动快如风。其为用也，用其经，举凡身之所属于某经者，终不能无意焉，是在当局者自为体认，而非笔墨所能为者也。至于生克制化，、虽别有论，而究要领，自有统会，五行百体，总为一元，四体三心，合为一气，奚必昭昭于某一经络，而支支节节言之哉。
Thesis of the Five Phases
When talking about striking, discuss the posture. When talking about the postures, discuss Chi. Man has five viscera, which therefore form the shape. From the five viscera, the Chi is born. The five viscera are really the original bearers of human nature and the source of growing Chi. They are named heart, liver, spleen, lungs, and kidneys. The heart is Fire and has the appearance of flaming upward. The liver is Wood and has the shape of curved and straight. The spleen is Earth and has the feeling of solid and sincere. The lungs are Metal and have the capability of initiating changes. The kidneys are Water and have the talent of moistening the lower body. This is the meaning of the five viscera, and they must be coordinated accurately with the Chi so that they are able to cooperate with each other.
This is why those who talk about martial affairs must not separate from them. The chest and diaphragm is the position of the lung primary Chi channels and cover all other viscera. Therefore, when the lung primary channel moves, all other viscera cannot be calm. The heart is between the two nipples and enwrapped and protected by the lungs. Underneath the lungs and above the stomach is the location of the heart primary Chi channel. The heart is the king of Fire, and once it moves all other primary ministerial Fires will naturally follow. Between the two flanks, left is the liver and right is the spleen. On the fourteenth section of the spine are the kidneys. These are the positions of the five viscera. However, all these five viscera are linked with the back spine and connected with the kidneys' Essence. As to the waist, it is the home position of the two kidneys. They are the first among the pre-heaven, and especially are the origin and root of all other viscera. Therefore, when the kidney Water is sufficient, then Metal, Wood, Water, Fire, and Earth will have the opportunity to create. These are the positions of the five viscera.
In addition, the five viscera existing internally have their definite positions. Manifested on the body, they also have their special positions. They are the neck, the top of the head, the brain, the bones, the back, and the waist. The two ears are the kidneys, the two lips and two cheeks are the spleen. The two hairs (head hair and body hair) are the lungs. The forehead is the leader of the six Yang organs and gathers the Essence of the five viscera (Yin organs) and actually is the main master of the head and face and is the governor of the entire body.
The Yintang, is the key place of the Stomach Chi of Yang Brightness. When the human nature starts at the Tianting, its functioning is approached from here. The Chi generated and developed is able to reach the six Yangs from the kidneys and it is really the main key place of the Tianting. Two eyes are both the liver. Studied in more detail, the tip (of the eyes) is the spleen and the bottom is the stomach. The big corner is for the heart channel and the small corner is for the small intestines. The white (of the eyes) means the lungs and the black is the liver. The pupil is the kidneys and is actually the Essence gathering of the five viscera. So, they (the eyes) are not only especially related to the liver.
The nose is the lungs, the two cheeks are the kidneys, the front of the ear doors are the Gall Bladder, and the high bones behind the ears are also the kidneys. The nose is the Earth Center and is the source of the birth and nourishment of the million objects. It is actually the master of the center Chi. The Renzhong is the meeting of blood and Chi, thrusting upward into the Yintang and reaching to the Tianting; it is also the most important place. Under the two lips is the Chengjiang and underneath the Chengjiang is the Dihe, correspond to the Tianting and also relate to the kidney channel.
The head and neck are the pathway to the five viscera and the main gathering place of blood and Chi. The front is the entering and exiting path of food and air and the rear is the ascending and descending way of kidney Chi. The liver Chi is thus spinning to the left and the spleen Chi is spinning to the right. Their relations are most important and are the key points in the entire body. The two nipples are the liver and the two shoulders are the lungs. The two elbows are the kidneys. The two shoulders on the back is the spleen. The ten fingers are the heart, liver, spleen, lungs, and kidneys. The knees and the calves are both the kidneys. The bottoms of the two feet are the important places of the kidneys and the Yongquan are the cavities of the kidneys.
Generally, how the body is related is as follows. Those places which are convex are the heart. Those concave are the lungs. Those places where the bone is exposed are the kidneys. The tendons junction places are the liver. And where the flesh is thick are the spleen. Looking at them from the Yi, the heart is like a fiery tiger, the liver is like an arrow, the spleen with the unlimited strength of the Chi and Li. The distribution of the liver channel is the most variable spiritually, the movement of the kidneys; Chi is fast like the wind. When applied to the body such as the application of Chi channels, the places in the entire body which are related to these channels, ultimately they cannot be without having the meaning. Therefore, people studying should comprehend by themselves. This cannot be done through pen and ink. As to the production, conquest, and derivation, though there is some other discussion already, studying their key points, there is a total comprehension automatically. The Five Phases and the hundreds of parts of the body, after all, are one unit. The four bodies and the three centers are combined into one. Why do we have to pay attention to every channel and every branch or section of the body?
要 论 六
心与意合，意与气合，气与力合，内三合也。手与足合，肘与膝合，肩与胯合，外三合也。此为六合。左手与右足相合，左肘与右膝相合，左肩与右胯相合，右之与左亦然，以及头与手合，手与身合，身与步合，孰非外合；心与眼合，肝与筋合，脾与肉合，肺与身合，肾与骨合，孰非内合。岂但六合而已哉。然此特分而言之也，总之一动而无不动。一合而无不合。五形百骸，悉用其中矣。
Thesis of the Six Combinations
Hsin combines with Yi, Yi combines with Chi, and Chi combines with Li are the three internal combinations. Hands combine with feet, elbows combine with knees, and shoulders combines with hips are the three external combinations. These are called Liou He (the six combinations). The left hand combines with the right foot, the left elbow combines with the right knee, the left shoulder combines with the right hip. The same holds true for the other side. Then, the head combines with the hands, the hands combine with the body, and the body combines with the stepping. These cannot be thought not to be the external combinations. The heart combines with the eyes, the liver combines with the tendons, the spleen combines with the meat, the lungs combine with the body, and the kidneys combine with the bones. These cannot be thought not to be the internal combinations. How can there be only six combinations? They are divided only for discussion. In all, one place moves, everywhere moves; one place combines, every place is combined. The five shapes and hundreds of bones will all be useful.
要 论 七
头为六阳之首，而为周身之主，五官百骸，莫不惟此是赖。故头不可不进也。手为先行，根基在膊，膊不进而手则却不前矣，此所以膊贵于进也。气聚中腕，机关在腰，腰不进，而气则馁而不实矣。此所以腰贵于进也。意贯周身，运动在步，步不进而意则堂然无能为矣。此所以步必取其进也。以及上左必须进右，上右必须进左，其为七进，孰非所以著力之地欤，而要之未及其进，合周身而毫无关动之意，一言其进，统全体而俱无抽扯游移之形。
Thesis of the Seven Advancings
The head is the leader of the six Yangs and is also the master of the entire body. The five sensing organs and hundreds of bones do not but rely on it. Therefore, the head cannot but advance. The hands move first, and their foundation and root are in the shoulders. If the shoulders do not advance, then the hands will hesitate and not advance. Therefore, it is important that the shoulders must advance. Chi is gathered in the Zhongwan cavity and the key is in the waist: when the waist does not advance, then the Chi is weak and not solid. Therefore, it is important that the waist must advance.
Yi is threaded throughout the entire body, and the movements depend on the stepping. If the stepping is not forward, then the Yi is in vain and cannot do anything. Therefore, the stepping is important in advancing. Then, when attacking the left, the right must be advanced, and when attacking the right, the left must be advanced. These are the seven advancings. They are not what are called the advancing in touching the ground. To conclude their importance, before advancing, the entire body may not have the Yi connection and be related to each other. Once talking about advancing, then the entire body does not have the appearance of delaying and hesitation.
要 论 八
身法维何?纵横高低进退反侧而已。纵则放其势，一往而不返。横则裹其力，开拓而莫阻。高则扬其身，而身若有增长之势。低则抑其身，而身若有攒捉之形。当进则进，殚其身而勇往直冲，当退则退。领其气而回转伏势。至于反身顾后，后即前也。侧顾左右，使左右无敢当我，而要非拘拘焉为之也。必先察人之强弱，运吾之机关，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，不可执格而论，时而宜进，故不可退而馁其气，时而宜退，即当以退而鼓其进。是进固进也，即退，而亦实以赖其进。若反顾后，顾其后而亦不觉其为后，侧顾左右，而左右亦不觉其为左右矣，总之，机关在眼，变通在心，而握其要者，则本诸身，身而前，则四体不令而行矣，身而却，则百骸莫不冥然而处矣。身法顾可置而不论乎。
Thesis of the Body's Maneuvers
What are the body's maneuvers? Simply; Chong (straight forward), Heng (sideways), Gao (moving high), Di (moving low), Jin (advancing), Tui (retreating), Fan (reversing), and Ce (beware of the flank). Chong is releasing the posture forward and not returning. Heng is to enwrap the Li, opening up the way, which cannot be resisted. Gao is to extend the body, and the body has the tendency to rise. Di is to press down the body and make the body have the shape of drilling and seizing. When is should be forward, then forward. Bounce the body and straight forward bravely. When you should retreat, then retreat. Lead the Chi back and convert the posture into yielding.
As to turning the body and beware of the rear, the rear is the front. When I beware of the left and right, nobody dare to resist me from the left or the right. You should not be inhibited. First, you must inspect the opponent's strong and weak, skillfully apply key tricks (strategy), sometimes suddenly forward and suddenly sideways. Forward and sideways are changeable following the situation and there is no general rule to follow. There is suddenly high and suddenly low, they can be switched anytime. Do not be stubborn in the rules and do not deliberate. When it is time to advance, then do not retreat. If retreating, then the Chi strength is weakened. When it is time to retreat, then retreat to prepare for an advance.
Advance is for advancing, and even retreating relies on advance. If you turn the body to beware of the rear, beware of the rear still never feel it is the rear. When you beware of the left and right, the left and right are never felt to be left and right. In all, the key is in the eyes, and the change is from the heart, then when the key is held, it is applied to the body. When the body is moving forward, it does not need an order, the four limbs are forward. When the body is retreating, then hundreds of skeleton bones are all in their positions scientifically. How can we not talk about the body's maneuvers?
要 论 九
今夫五官百骸，主于动，而实运以步，步乃一身之根基，运动之枢纽也。以故应战对敌，皆本诸身，而实所以为身之砥柱者，莫非步。随机应变在于手，而所以为手之转移者。亦在步。进退反侧，非步何以作鼓荡之机，抑扬伸缩，非步何以示变化之妙。所谓机关者在眼，变化者在心，而所以转变抹角，千变万化，而不至于窘迫者，何莫非步为之司命欤。而要非勉强以致之也。动作出于无心，鼓舞出于不觉，身欲动而步亦为之周旋，手将动而步亦早为之似逼，不期然而然，莫知驱而驱，所谓上欲动而下自随之者，其斯之谓欤。且步分前后，有定位者，步也，然而无定位者，亦为步。如前步进焉，后步随焉，前后自有定位，若以前步作后，后步作前，更以前步作后之前步，后步作前之后步，则前后亦自然无定位矣。总之拳以论势，而握要者为步，活与不活，亦在于步，灵与不灵，亦在于步，步之为用大矣哉。捶名心意，心意者，意自心生，拳随意发。总要知己知人，随机应变，心气一发，四肢皆动，足起有地，膝起有数，动转有位，合膊望胯，三尖对照，心意气内三相合。拳与足合，肘与膝合，肩与胯合，外三相合。手心足心本心三心一气相合。远不发手，捶打五尺以内，三尺以外，不论前后左右，一步一捶，发手以得人为准，以不见形为妙。发手快似风箭，响如雷鸣，出没如兔，亦如生鸟之投林。应敌似巨炮推薄壁之势，眼明手快，勇跃直吞，未曾交手，一气当先，既人其手，灵动为妙。见孔不打，见横打，见孔不立，见横立，上中下总气把定，身足手规矩绳束，既不望空起，亦不望空落，精明灵巧，全在于活，能去能就，能柔能刚，能进能退，不动如出岳，难知如阴阳，无穷如天地，充实如太仓，浩渺如四海，炫曜如三光，察来势之机会，揣敌人之短长，静以待动有上法，动以处静有借法，借法容易上法难，还是上法最为先。交勇者不可思悟，思悟者寸步难行。起如箭攒落如风，手搂手兮向前攻，举动暗中自合，疾如闪电在天，两边挝防左右，反背如虎搜山，斩捶勇猛不可当，斩梢迎面取中堂，抢上抢下势如虎，好似鹰鹯下鸡场，翻江倒海不须忙，单凤朝阳势为强，云背日月天地交，武艺相争见短长。步路寸开把尺，劈面就去，上右腿，进左步，此法前行，进人要进身，身手齐到是为真，发中有绝何从用，鲜明其意妙如神。鹯子镄林莫著翅，鹰捉小鸟势四平。取胜四梢要聚齐，第一还要手护心。计谋施运化，霹雳走精神，心毒称上策，手毒方胜人。何谓闪?何谓进?进即闪，闪即进，不必远求。何谓打?何谓顾?顾即打，打即顾。发手便是，心如火药拳如子，灵机一动鸟难飞，身似弓弦手似箭，弦回鸟落见神奇。起手如闪电，闪电不及合眸，打人如迅雷。迅雷不及掩耳。五道本是五道关，无不把守自遮栏，左腮手过，右腮手去，右腮手过去，左腮手来，两手束拳迎面出，五关之门关得严。拳从心内发，向鼻尖落，足从地下起，足起快时心火作，五行金木水火土，火炎上而水就下，我有心肝脾肺肾，五行相推无错误。
Thesis of Stepping
When the five sensing organs and hundred skeleton bones decide to move, in fact, the stepping transports them. The stepping is the foundation of the entire body and the governing key to movement. Therefore, engaging in battle and matching the opponent relies on the body. Actually the main support of this is nothing but stepping. The changes that correspond to the situation and opportunity are in the hands. However, that which enables the hands to switch and move around is also in the stepping. Advancing, retreating, turning around, and beware of he sides; if not for the stepping, how to catch the opportunity to stimulate and also to rise, extend, and withdraw? If not for the stepping, how to demonstrate the marvelous variations? What is called the tricky keys are in the eyes, the variations are in the heart. Then it is possible to turn around and change angles, thousand variations and ten thousand derivations which prevent being forced into urgency. If not from the actions of stepping, how could it be done? Goals cannot be reached by force.
The movements originate from no heart and the excitement is generated from no feeling. When the body wishes to move, the stepping will also move around. When the hands are going to move, stepping has already progressed to the urgent position. This happens without expectation, progresses without being pushed. Isn't this what is called the top wishes to move the bottom naturally follows? Furthermore, stepping is divided into front and rear. The one with definite positions is stepping. Also the one without definite positions is also stepping. Such as the front leg steps forward, the rear leg will follow. The front and the rear all have a definite position. If the earlier stepping steps later, and the later stepping steps first, also if the earlier stepping is used as the first stepping for the later, or the later stepping is used as the following stepping for the first, then the earlier and the later stepping will naturally not have definite positions. In all, when talking about the situation of the fist (style), the important point should be considered to be stepping. Lively or not is also decided by stepping. Agile or not also depends on stepping how great are the applications of stepping!
The fist (this style) is named Hsin Yi (heart-mind). In Hsin-Yi, the Yi (intention) originates from the Hsin (heart) and the fists are emitted according to the Yi. You must know yourself and the opponent, following the opportunity and responding with variations. The Chi in the heart is emitted. The four limbs all move. While the feet are raised, they are grounded. While the knees are lifted, they have number (specific techniques). While turning, there are positions. Combine with the shoulders and coordinate with the hips, three tips are matching, and the Hsin, Yi, and chi internal three are combined. The fist is combined with the feet, the elbows are combined with the knees, and the shoulders are combined with the hips, external three are combined. The palm centers, the sole center, and the Hsin, three centers and one Chi are mutually combined. When far, the hands are not emitted. The fists are used to strike within five feet and beyond three feet, no matter whether moving forward, retreating, moving to the left or to the right, every step corresponds with each fist (strike). The concept is marvelous if able to reach. The opponent cannot see your shape.
When the hands are emitted, they are fast like the wind and the arrow. The sound is like thunder. Appear and disappear like a rabbit. It is like a lively bird entering the woods. Encountering an enemy, like a giant cannon whose power can destroy a wall like a thin one. The eyes are sharp and the hands are fast. When you jump forward, it is straightforward for swallowing. Before exchanging hands, the Chi is already forward. Once the hands have entered, the agile movements are most marvelous. When you see an opening, do not strike. See the Hern, then strike. See the opening, do not stand firm. See the Hern, then stand firm. Top, middle, and bottom, hold the Chi steady. The body, feet, and hands are all following orders. They are not raised because of the opening and they do not fall because of the opening. The wisdom and skillful tricks all depend on the aliveness, ability to go, ability to fit in, ability to be soft, and ability to be hard, ability to advance, and ability to retreat. Not moving, steady as a mountain. As difficult to figure out as Yin and Yang. Unlimited like the heavens and the earth. Full like a huge granary. Extensive and abundant as the four seas. Bright and shining like the three lights. Inspect the opportunity of the opponent's attack and determine the advantages and disadvantages. There are advanced techniques to be calm and wait for the movement. There are borrowing techniques, moving to deal with the calmness. The borrowing techniques are easy and the advanced techniques are hare. The advances techniques should still be considered first.
Those who are exchanging bravery should not think about mistakes. Those who think about the mistakes find it hard to move even an inch step. Rise like a penetrating arrow and fall like the wind. The hands grasp the hands, attack forward. Every movement automatically combines secretly. Speedy like lightning in the sky and beware of the two sides, left and right. Turning to the rear is just like a tiger searching the mountain. Chop and strike are used, intrepid and indefensible. Chop the endings (limbs) and attack the face, aiming for the Jongtang. Thrusting upward and downward, it is like a tiger, also like an eagle swooping downward to a chicken coop. Do not be hurried in turning over the rivers and reversing the ocean. A single phoenix that dares to fly toward the sun can be said to be brave. The clouds are covering the heavens and the moon. The heavens and the earth interact; when martial arts are competed the winner and the loser can be seen.
When stepping, an inch apart and a step a foot. Chop forward to the face and step the right leg and advance with the left steps, following this method to move forward. Approaching the opponent, advance your body. The body and the hands arrive together, then can be real. Within the emitting, how to understand the secret application? When the meaning has been explained, its marvelous nature can seem to be supernatural. When a bird of prey enters the woods, it must not catch its wings. While an eagle is seizing a small bird, its postures are balanced in four directions. To win the victory, the four extremities must be gathered neatly. First, still need the hand to protect the heart. Plan the strategies and apply them skillfully, a spirit of thunder and a venomous heart is the best policy. The hands and the eyes are able to defeat the opponent.
What is dodging? What is advancing? To advance is to dodge and to dodge is to advance. Do not look for the distant answer. What is called a strike? What is called beware? To beware is to strike and to strike is to beware. The hands are just simply emitted. The heart is like gunpowder and the fist is like a canon ball. When the trigger is moved, it is hard for the bird to fly. The body is like a bow and bowstring and the hands are like the arrows. When the string is aimed ant the bird, the marvelous results will be seen. When the hands move, like lightning; lightning is so fast that there is not enough time to close the eyes. The striking is like thunder and it is so fast that there is no time to cover your ears. The five paths are actually the five entrances. Nobody protects them but you. When the left hand passes the cheek, the right hand will go. When the right cheek's hand is going, the left cheek's hand is coming. The two hands are bound fists and released to the face. The doors of the five gates are tightly closed. The fists are emitted from the heart and fall onto the nose. The feet are from underneath the ground. When a foot is raised fast, the heat Fire is flaming. The Five Phases are Metal, Wood, Water, Fire, and Earth. The Fire is flaming upward and the Water is flowing downward. I have the heart, liver, spleen, lungs, and kidneys. The Five Phases can mutually cooperate without mistake.
交 手 法
占右进左，占左进右。发步时足根先著地，足尖以十趾抓地，步要稳当，身要庄重。捶要沉实而有骨力，去是撒手，著人成拳。用拳要锩紧，用把把有气，上下气要均停，出入以心为主宰，眼手足随之去，不贪不歉，不即不离，肘落肘离，手落手窝。右足当先，膊尖向前，此是换步。拳从心发，以身力摧手，手以心把，心以手把，进人进步，一步一捶，一支动，百支俱随。发中有绝，一握浑身皆握，一伸浑身皆伸，伸要伸得进，握要握得根，如锩炮卷得紧，绷得有力。不拘提打，按打，烘打，旋打，斩打，冲打，锛打，肘打，膊打胯掌打，头打，进步打，退步打，顺步打，横步打，以及前后左右上下百般打法，皆要一起相随。出手先占正门，此之谓巧，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，举手要活，不活则不快。打手要跟，不跟则不济。存心要毒，不毒则不准。脚手要活，不活则担险。存心要精，不精则受愚。发作要鹰捉勇猛，外静胆大，机要熟运，切勿畏惧迟疑，心小胆大，面善心恶。静似书生，动如雷发。人之来势，亦当审察。脚踢头撞，拳打膊作，窄身进步，仗身起发，斜行换步，拦打倒身，抬腿伸发，脚指东顾，须防西杀，上虚下必实者，诡计指不胜屈。灵机自揣摩，手急打手慢，俗言不可轻，的确有识见。起望落，落望起，起落覆相随，身手齐到是为真。翦子股，望眉斩，加上反背，如虎搜山。起手如闪电，打下如迅雷，雨行风，鹰捉燕，鹞钻林，狮搏兔。起手时三心相对，不动如书生，动之如龙虎。远不发手打，双手护心旁，右来右迎，左来左迎，此为捷取。远了便上手，近了便加肘，远了便脚踢，近了便加膝，远近宜知，拳打足踢，头至把势，审人能叫一思进，有意莫带形，带形必不赢。捷取人法，审顾地形，拳打上风，手要急，足要轻，把势走动如猫行。心要正，目聚精，手足齐到定要赢。若是手到步不到，打人不得妙，手到步也到，打人如把草，上打咽喉下打阴，左右两胁在中心，前打一丈不为远，近者只在一寸间，身动时如崩墙倒，脚落时如树载根。手起如炮直冲，身要如活蛇，击首则尾应，击尾则首应，击中节则首尾皆相应。打前要顾后，知进须知退，心动快似马，臂动速如风，操演时面前如有人。交手时有人如无人。起前手，后手紧摧，起前脚，后脚紧跟，面前有手不见手，胸前有肘不见肘，如见空不打，见空不上，拳不打空起，亦不打空落，手起足要落，足落手要起，心要占先，意要胜人，身要攻人，步要过人，前腿似跏后腿似忝，首要仰起，胸要现起，腰要长起，丹田要运气。自顶至足，要一气相贯。胆战心寒，必不能取胜，未能察言观色者，必不能防人，必不能先动。先动为师，后动为弟，能叫一思进，莫教一思退。三节要停，三尖要照，四梢要齐，明了三心多一力，明了三节多一方，明了四梢多一精，明了五行多一气，明了三节，不贫不歉，起落进退多变，三回九转是一势，总要一心为主宰。统乎五行，运乎二气，时时操演，勿误朝夕，盘打时而勉强，工用久而自然。诚哉是言，岂虚语哉!
Appendix on Fighting
Grab the right; enter the left. Grab the left; enter the right. When stepping forward, the heels touch the ground first. The tip of the foot uses the toes to grab the ground. The stepping must be steady and the body must be solemn. The strike must be firm, solid, and have Li from the bones. While going, the hands are relaxed and when they reach the opponent they become fists. When fists are used, curl in tightly. When you grab, the grabbing must have chi. From the top to the bottom, the Chi must be uniform. Exiting and entering use the heart as master. The eyes, hands, and feet then follow. Do not be greedy and do not be deficient. The elbows should fall into the cave of the elbows and the hands should fall into the hands' cave. The right leg moves first and the tip of the shoulder moves forward. This is exchanging steps.
The fist is emitted from the heart, and the body urges the hand. The hand is grabbing with the heart and the heart is grabbing with the hand. The man moves and steps forward, every step and every fist, one branch moves, hundreds of branches all follow. There is a secret in emitting Jing, when one is grabbing, the entire body is all grabbing. When one is extending, the entire body is all extending. Extending must extend enough to enter; the grabbing must grab to the root. Like wrapping the cannon, wrap tightly, and restrained with Li. It does not matter whether lift striking, press striking, ward off striking, rotating striking, chopping striking, thrusting striking, drilling striking, elbow striking, shoulder striking, palm striking, head striking, forward step striking, backward step striking, smooth step striking, sideways step striking, and front, rear, left, right, top, and bottom; all hundreds of striking methods, all must mutually follow. Releasing hands first occupy the front door. This is called cunning.
The bone sections must be matched. If not matched, no Li. The hand grabbing must be agile. If not agile, then changes can occur. The emitting hand must be fast. If not fast, then too late. The rising hand must be alive. If not alive, then not fast. Striking must have follow-up. If no follow-up, then not effective. The scheming heart must be venomous. If not venomous, then not accurate. Feet and hands must be alive. If not alive, then they carry danger. The scheming heart must be refined. If not refined, then it will be fooled. When attacking, must be brave and fierce like an eagle's stoop. Be calm externally and audacious, and use the opportunity skillfully. Must not be afraid, hesitant, and suspicious. The heart is small and the bladder is big (brave). The face looks nice; the mind is venomous. Be calm like a scholar and move like the thunder striking.
The opponent's approaching posture must also be carefully inspected, such as the feet's kicks, the head's bump, the fist's strikes and the shoulder's action, narrowing the body to advance, relying on the body to raise and emit, walking diagonally and exchanging stepping, intercepting strikes and retreating the body, and lifting and extending the leg for emitting. When wary of feet to the east, must prevent being killed from the west. The top is void, the bottom must be solid. So many tricks that the fingers are not enough for bending (counting). You must figure out the clever tricks and opportunities. The fast hand strikes the slow hand. The traditional sayings should not be ignored. Indeed have their knowledgeable opinion.
Rising, expect falling. Falling, expect rising. The rising and falling mutually follow each other. The body and the hands all arrive at the same time is the real method. The thighs form a scissors, and chop toward the eyebrows. In addition, turning around is like a tiger searching the mountain. The hands rise like lightning and fall like speedy thunder, the wind blowing the rain, the eagle seizing the swallow, the sparrowhawk entering the woods, and the lion catching a rabbit. When the hands are raised, the three centers match each other. Not moving, like a scholar. And moving, like a dragon and a tiger. If too far, the hands should not be emitted for striking. Two hands protect the sides of the heart. When an attack is from the right, intercept with the right and when and attack is form the left, intercept with the left. This is a short cut in intercepting. If too far, then move forward with my hand and when it is close, add the elbow. If it is far, then use the leg to kick and if it is close, add the knee. Far or close must be known properly. The fist's strike and the foot's kick, from the head to the postures; inspecting the opponent can cause you to think of advancing. When there is an Yi, do not have shape (external appearance). When there is a shape, you will not win.
The method of defeating the opponent: inspect and be aware of the shape of the ground. When a fist is in an advantageous position, the hands must be speedy. The feet must be light (agile) and when the postures are moving, they are like a cat's walk. The heart must be neutral and centered, the eyes are gathering essence, the hands and feet all arrive, must win. If the hands arrive but the feet are not arriving, then cannot obtain the marvelous trick. The hands arrive and the feet also arrive, striking the opponent is just like pulling up grass. The top strikes the throat and the bottom strikes the groin. The left or the right flank remains in the center. It is not far to strike ten feet away. It is close, it can be within only an inch.
When the body moves, like a wall collapsing. When the feet are falling, like a tree is growing roots. When the hands are rising, like a fired cannonball, thrusting straightforward. The body should be like a living snake, when the head is attacked, the tail will respond, when the tail is attacked, the head will respond, and when the middle section is attacked, then the head and the tail both respond. When striking forward, must be aware of the rear. Knowing forward, you should also know backward. The heart moves like a horse, the shoulders move with the speed of wind. When training, it seems there is someone in front of you and when you are exchanging the hands, even though there is an opponent, it is like fighting nobody. When the front hand rises, the rear hand urges closely. When the front leg rises, the rear leg follows closely. There are hands in front of you. Do not see the hands. And there are elbows in front of the chest. Do not see the elbows.
If you see an opening, do not strike, and if you see the opening, do not advance. The fist should not strike the false rising and also not strike the false lowering. When the hands rise, the feet must fall. When the feet fall, the hands must rise. The heart must move first and the Yi must defeat the opponent. The body will attack the opponent, and the stepping must be better than the opponent's. The front leg is like crossing and the rear leg is like sticking. The head must stick up and the chest must be exposed. The waist must grow and rise, and the Dan Tien must transport the Chi. From the top to the feet, the one Chi must thread through. Holding fear in the battle and the heart is cold, then surely not able to win. Unable to inspect the talking and view the color, surely not able to prevent the opponent's intention and surely not able to move first. He who moves first is the master, and he who moves second is the follower. Be able to think only of advancing and do not keep thinking of retreating.
The three sections must be clear, the three tips must match, and the four extremities must be gathered. Understanding the three centers will increase by one more power, comprehending the three sections will add one more technique, understanding the four extremities will increase one essence, understanding the Five Phases will increase the one Chi. Understanding the three sections, not greedy and not deficient, rise, fall, advance, and retreat will have more variations. Three rounds and nine turns are one posture (in each posture). The one heart must master all. Using the two Chi to govern the Five Phases, practice all the time, do not be delayed morning and evening. Crossing the legs (meditation) and striking (form practice) must often be forced. After the Kung (Kung Fu: energy and time) has passed, it will be natural. This is sincere language and not empty talk.
