岳飛三要論/Yue Fei San Yao Lun – Yue Fei’s Third Essential Thesis

夫氣本諸身,而身之節無定處,三節上中下也,以身言之,頭為上節,身為中節,腿為下節,以上節言之,天庭為上節,鼻為中節,海底為下節,以中節言之,胸為上節,腹為中節,丹田為下節,以下節言之,足為梢節,膝為中節,胯為根節,以肱言之,手為梢節,肘為中節,肩為根節,以手言之,指為梢節,掌為中節,掌根為根節,觀于是,而足不必論矣,然則自頂至足,莫不各有三節,要之,若無三節之分,即無着意之處,蓋上節不明,無依無宗,中節不明,渾身是空,下節不明,自家吃跌,顧可忽乎哉,至于氣之發動,要皆梢節動,中節隨,根節催之而已,然此猶是節節而分言之者也,若夫合言之,則上自頭頂,下至足底,四體百骸統為一節,夫何三節之有哉,又何三節中之各有三節雲乎哉。 Qi is the root of the whole body, & the body’s sections lack any fixed positions. The “Three Sections,” … Continue reading 岳飛三要論/Yue Fei San Yao Lun – Yue Fei’s Third Essential Thesis

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岳飛二要論/Yue Fei Er Yao Lun – Yue Fei’s Second Essential Thesis

嘗有世之論捶者,而兼論氣者矣,夫氣主于一,可分為二,所謂二者,即呼吸也,呼吸即陰陽也,捶不能無動靜,氣不能無呼吸,吸則為陰,呼則為陽,主呼靜者為陰,主乎動者為陽,上升為陽,下降為陰,陽氣上升而為陽,陽氣下行而為陰,陰氣下行而為陰,陰氣上行而為陽,此陰陽之分也,何為清濁,升而上者為所清,降而下者為濁,清氣上升,濁氣下降,清者為陽,濁者為陰,而要之陽以滋陰,渾而言之,統為氣,分而言之為陰陽,氣不能無陰陽,即所謂人不能無動靜,鼻不能無呼吸,口不能無出入,此即對待循環不易之理也,然則氣分為二,而實在于一,有志于斯途者,慎勿以是為拘拘焉。 There have always been those who discuss boxing without discussing Qi, too. Though Qi is mastered whole, two types … Continue reading 岳飛二要論/Yue Fei Er Yao Lun – Yue Fei’s Second Essential Thesis

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岳飛一要論/Yue Fei Yi Yao Lun – Yue Fei’s First Essential Thesis

從來散之必有其統也,分之必有其合也,以故天壤間四面八方,紛紛者各有所屬,千頭萬緒,攘攘者自有其源,蓋一本散為萬殊,而萬殊成歸于一本,事有必然者,且武事之論,亦甚繁矣,而要之千變萬化,無往非勢,即無往非氣,勢雖不類,而氣歸于一,夫所謂一者,從上至足底,內而有臟腑筋骨,外而有肌肉皮膚五官之百骸,相連而一貫也,破之而不開,撞之而不散,上欲動而下自隨之,下欲動而上自領之,上下動而中節攻之,中節動而上下和之,內外相連,前后相需,所謂一貫者,其斯之謂歟,而要非勉強以致之,襲為之也,當時而靜,寂然湛然,居其所而穩如山岳,當時而動,如雷如塌,出乎爾而疾如閃電,且靜無不靜,表里上下,全無參差牽挂之意,動無不動左右前后,并無抽扯游移之形,洵乎若水之就下,沛然而莫之能御,若火之內攻,發之而不及掩耳,不假思索,不煩疑義,誠不期然而然,莫之致而至,是豈無所自而雲然乎,蓋氣以日積而有益,功以久練而始成,觀聖門一貫之傳,必俟多聞強識之后,豁然之境,不廢格物致知之功,是知事無難易,功惟自盡,不可躥等,不可急遽,按步就步,循次而進,夫而后官骸肢節,自有通貫,上下表里,不難聯絡,庶乎散者統之,分者合之,四體百骸,終歸于一氣而已矣。 At all times, what is scattered must be gathered, what is divided must be united. Therefore, because Heaven & … Continue reading 岳飛一要論/Yue Fei Yi Yao Lun – Yue Fei’s First Essential Thesis

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