THE BADUANJIN MANUAL OF YIN QIANHE

Posted on December 23, 2013
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牀上健身術與科學八段錦
FITNESS TECHNIQUES ON A BED
&
SCIENTIFIC BADUANJIN
尹千合
by Yin Qianhe
[published Nov 10, 1958]
[translation by Paul Brennan, Dec, 2013]
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尹千合着
牀上健身術与科学八段錦
Fitness Techniques on a Bed & Scientific Baduanjin
by Yin Qianhe
何欽
- [calligraphy by] He Yingqin
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沈序
Brennan Translation
PREFACE BY SHEN HONGLIE
吾人精神之興旺,學問事業之發展,以身體健康為前提,故欲立己立人,達己達人,必先重視體育,朝夕鍛鍊,
終身不懈,是之謂自強,一國民族之隆替,文化之高低,依全民強弱以為斷,故欲發揚文化,丕振國威,必須普
及體育,由團體而社會,由都市而村,是之謂強種,體育種類繁多,如田徑球類,已為世界及我國所通行,允
宜積極鍛鍊,為國爭光,若專就我國習慣環境言,則以國術之不需設備,不擇場地,不限時間、人數,不耗任何
資金等,在我目前財力物力困難之際,實較易於普及,況國術重視三合,即心與意合,意與氣合,氣與力合,使
心常定,而神常凝,所謂技也近乎道,其所崇奉之武德,為急公好義,扶危濟傾,|運用得已,則於強身強種之
中,足為保衛國之助。
方九一八與七七事變間,余負青島軍政責任,時艱危,用是整軍經武,提倡國術,冶六十萬市民於一爐以備
敵,±七七變起,日本軍民被迫下旗歸國,其焚燒日本九大紗廠之使命,即由國術教官高芳先楊慶先等,領導國
術隊所完成,旋奉令主魯,高楊二氏追隨抗戰。尹君千合夙嫻國術,率所練壯士數百人攜手抗戰,時全省各軍,
厲行國術訓練,殺敵剿匪,高、楊、尹三君之建樹特多,國術衛國,於茲益信。
魯青民性忠勇篤實,自戡亂變起,多隨政府遷臺,高、楊、尹三氏亦隨軍到達,公餘之頃,仍以國術授徒,年來
尹君服務教育界,從游者衆,特]太極劍八段錦等,以為業餘教課,書成乞序於余,余自維畢生愛好國術,於技
術實少心得,但年近八旬,老而不衰,確信深受其賜,當茲科學昌明,武器發達時代,吾人欲步武列強,須硏究
高深科學,尤應健全基層文化,促進國民健康,對易於普及之國術,未可忽視,尹君自強不息,而念念不忘於強
種衛國之大義,是書之作,裨益於國術之普及者甚多,緣撮往事,以誌其凡。
丁酉仲冬竟陵沈鴻烈書於臺中旅次
The flourishing of our spirit as well as the growth of all our education and enterprise is based first of all upon the
health of the body. Therefore if we wish to stand both individually and together, and to succeed both
individually and together, we must start by giving importance to physical education, training daily and lifelong.
This is what is meant by strengthening the self.
The rise or fall of the people of a nation, the superiority or inferiority of their culture is dependent entirely on
the strength or weakness of the people. Therefore if we wish to develop culturally and rouse national prestige,
we must popularize physical education, establishing it in organizations and societies, cities and rural areas. This
is what is meant by strengthening the masses.
There are so many kinds of physical education, such as track and field events or ball sports, which are now in
vogue in our nation as they are in the rest of the world. It might be appropriate for us to train in such things, but
if we instead choose to glorify our nation by concentrating on our customary native martial arts, they do not
require special equipment or specific facilities, are not restricted by schedule or size of a group, nor do they cost
any money, which means that due to the present strained state of our economy, they are significantly easier to
popularize.
Chinese martial arts attach importance to the “three unions”: mind united with intention, intention united
with energy, energy united with power. This causes the mind to be always stable and the spirit always focused,
and thus it is said that skill approaches the Way. Martial virtue is thereby put on a pedestal, being minded
toward the public good and to the deliverance of those in distress. Once we make use of such a realization, then
the strengthening of oneself and the strengthening of the masses is all that is required in the cause of protecting
one’s home and defending the nation.
Between the Mukden Incident [Sep 18, 1931] and the Marco Polo Bridge Incident [July 7, 1937], I was in
charge of the administration of the military in Qingdao. Throughout that time, the nation was under threat and
so we built up the nation’s military strength by promoting martial arts. Some sixty thousand townspeople were
trained [“smelted in the furnace”] in preparation to fight the enemy. When the Marco Polo Bridge Incident
occurred, Japanese soldiers and civilians were forced to have diplomatic relations broken off and leave because
of the mission to burn nine large Japanese cotton mills conducted by the martial arts teachers Gao Fangxian
and Yang Qingxian, who each led a team of martial artists to accomplish this. Soon they both received orders to
take control of Shandong, continuing the resistance against the Japanese. Yin Qianhe is a long-time martial arts
adept who led several hundred warriors that he had trained for the struggle against Japan. At that time, the
armies throughout the whole province were being rigorously drilled in martial arts. In fighting the enemy and
smiting the invaders, Gao, Yang, and Yin made an especially large contribution, boosting confidence in the
potential of martial arts to defend the nation.
The people of Qingdao are loyal and brave, honest and sincere, and so because of the shift in power since the
rebellion, many of them followed the government in its relocation to Taiwan. Being in the army, Gao, Yang, and
Yin came along as well. In their spare time, they still teach martial arts. In recent years, Yin has been a
schoolteacher and a great many have learned from him. He decided to spend his time after teaching classes to
write about Taiji Sword and Baduanjin. Once he had completed these books, he sought a preface from me.
Although I have loved martial arts my whole life, I have actually not obtained much in the way of skill, and yet I
am now in my eighth decade but not at all a feeble man, and so I am entirely convinced that I have gained by it.
Science is now flourishing and this is an era of development in weaponry. If we wish to walk among the great
powers, we need to engage in advanced scientific research, and we especially have to solidify our cultural
foundation in order to promote the health of the people. In this regard, the easiest way is the popularization of
Chinese martial arts, which cannot be overlooked. Yin ceaselessly strives to improve himself, constantly keeping
in mind the grand principle of strengthening the people and defending the nation, and herein lies the reason for
making such books. To greatly benefit the spread of martial arts is why he is writing this material down.
– written by Shen Honglie of Jingling while visiting Taizhong, Dec, 1957
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陳序
PREFACE BY CHEN PANLING
國術為中國固有之文化,及獨特之學術,歷代富國強兵。多賴斯道,其理論之高深,技術之精妙,駕乎各國技擊
之上,大則可以強種衛國,小則可以益壽延年,近數十年來,國人醉心西洋運動,使數千年來,我先賢所遺留之
國粹,不能發揚廣大,致我民族衰弱不能j救,彌深浩嘆。
劍術一道,為我國歷史上最高尚之技擊,惜因向重自身力行,甚少筆之於書,後學旣乏參證,只有暗自摸索,因
而劍術精華幾乎失傳,尹君千合字百洽,山東人,通文事而擅國術,造詰頗深,致力硏究,歷久不懈,深感國術
日衰,願將所學及硏究所得,作有系統之著述,以廣流傳,近著之太極劍及牀上健身術與科學八段錦,內容豐
富,理論透澈,致用週詳,實對國術一大貢獻。
余一生提倡國術,來臺後仍抱素志,意在普及國民教育,促進國民健康,期達強種救國之目的,現尹君之著述,
其立意與吾志同,故樂為之序。
中華民國四十七年十月 陳泮嶺序於臺中寓所
Martial arts are the most characteristic part of Chinese culture, distinctive skills which throughout history have
brought the nation wealth and made its armies formidable. By often depending on such methods, theories
became profound and techniques exquisite, above and beyond the martial arts of other nations. On a larger
scale, they can strengthen the masses and defend the nation. On a smaller scale, they can add years to your life.
However, in the last few decades, the people of our nation have become infatuated with Western exercises,
rendering the several-millennia worth of cultural essence bequeathed to us by our worthy ancestors unable to
flourish, thereby resulting in our people becoming weak and hopeless, and this is truly a pitiable situation.
The sword art is the most revered of these skills in our nation’s history. Unfortunately, because it stresses
personal endeavor, very few books have been written about it. Later generations of students have had little to
consult, left to merely feel around in the dark. Because of this, the essence of the sword art has pretty much
disappeared. Yin Qianhe, or Baiqia, of Shandong is well-read and an expert in martial arts, and he has
investigated them deeply, devotedly researching for a long time without slackening. As he deeply feels that our
martial arts are in daily decline, he wishes to put forth what he has learned and discovered by writing it down in
a systematic way to further spread these teachings. Recently he has written Taiji Sword and Fitness Techniques
on a Bed & Scientific Baduanjin. They are rich in content, with theory clearly presented and with function fully
detailed, truly making a great contribution toward our martial arts.
I have encouraged the practice of Chinese martial arts my entire life, and have maintained my ambition to do
so since coming to Taiwan. I wish to spread such an education among the people and boost their health. The
aim is to rescue the nation through strengthening the people. Now Yin has written his books, and since he and I
are of the same mind, I am only too happy to make a preface for him.
– written by Chen Panling at his home in Taizhong, Oct, 1958
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自序
AUTHOR’S PREFACE
余才疏學淺,技藝拙劣,何敢冒昧著述,貽笑方家,祗以個人深受國術利益,未敢自私,欲介紹全國同胞,尤其
體弱多病者,勤於練習,期能轉弱為強,以此自愛愛人之心,激動勇氣,用作磚引玉之計。
本人幼時多病,年二十猶羸弱,藥石罔效,父母憂之,同里傅廷杰先生,精通國術,商請就學,期年而宿疾霍
然,¸增響往之心,時太極名家安定邦先生服務北平強健體育社,乃負¿請益,安師技藝精¡,循循善誘,朝夕
勤練,幸窺門徑,精力充沛,與一往判若兩人。
抗戰軍興,追隨吾魯沈主席鴻烈,供職軍旅,沈公夙夕提倡國術,是為軍事教練主科,本人以嗜好所在,奉行尤
謹,殺敵剿匪,裨助良多。
自共匪)國,即隨政府遷臺,服務中部教育界,青年愛好國術者,多隨從練習,不得不力自振奮,繼續鍛鍊,承
國術先進陳泮嶺先生,不時指示,國術名家王樹金先生,長宋憲亭委員多方鼓勵,於課餘揣摩硏究,在探討所
得,無論少林、太極、槍、刀、劍、棍等,凡合乎生理衛生,應用自衛者,無不筆之於書,計內家有太極拳,太
極劍,牀上健身術與科學八段錦。外家有十二路彈$,太祖長拳等,器械:槍、刀、劍、棍等,日積月纍,巍然
成帙,|荷好友呂火能君,就教課各種姿勢,惠予攝影,成書數集,各同學堅請付梓,以廣流傳,自維寄處寳
島,參考書籍缺乏,凡所論列,但憑記憶師教及個人硏究所得而成,誤漏滋多,安能問世,辭不獲已,暫就坊間
流行尚少者,提出「太極劍」及「牀上健身術與科學八段錦」兩],暫為印行,供同學參考之資,深望海內外國
術名宿,邦人君子,摘補瑕疵,以匡不逮,是所厚幸。
中華民國四十七年十月 山東尹千合(百洽)序於寳島彰化
I have but little talent and shallow learning, and my skill level is quite inferior. How could I presume to make
books and invite ridicule from experts? It is simply because the great benefit I have received from martial arts I
would not dare to keep to myself. I want to share it with my compatriots throughout the whole nation,
particularly those who are weak or often ill. With constant practice, martial arts can turn the weak into the
strong. As I do this out of a mentality of self-love and caring for others, I have roused my courage in hopes that
my small efforts will bring about a large benefit.
When I was young, I was constantly ill. Once I became an adult, I was still frail and weak. Medicines had been
having no effect, to the great anxiety of my parents, but in our town there was a Fu Tingjia, who was an expert in
martial arts, so they asked him to give me instruction. After just a year, all my chronic ailments had quickly been
cured, and I was also inspired to take it further. At that time, the well-known Taiji expert An Dingbang was
teaching at the Beijing Health & Fitness Society, so I left home to approach him for instruction. His skill was
exquisite, his teaching method was systematic and patient. I trained hard from morning to night, feeling blessed
to have access to such teachings. My strength grew to abundance and I had been transformed.
When armies were raised in resistance against Japan [1937], I followed Shen Honglie, chairman of my home
province of Shandong, by serving in the army. Shen was a long-standing advocate for martial arts, so he made
martial arts the major training regimen for the military, and since it is my hobby, I pursued this with extra
sincerity. For fighting the enemy and smiting the invaders, it proved to be very helpful.
When the communist bandits betrayed the nation [i.e. the communist takeover, meaning 1949], I went with
the government in its relocation to Taiwan, where I have been serving as a schoolteacher in the Taizhong area.
Since so many of those who get their schooling from me are young enthusiasts for martial arts, I have had no
choice but to push myself and continue in my own training, receiving frequent guidance from my martial arts
superior, Chen Panling, as well as constant encouragement from martial arts expert Wang Shujin and town
council member Song Xianting. After a class, I contemplate and study, and whatever I am delving further into,
be it Shaolin, Taiji, or weapons, if it conforms to the principles of health maintenance and the practicalities of
self defense, I invariably write it all down into books.
Of the internal arts, I have written Taiji Boxing, Taiji Sword, and Fitness Techniques on a Bed & Scientific
Baduanjin. Of the external arts, I have written Twelve-Line Tantui and Taizu Long Boxing. As for weapons, I
have written of spear, saber, sword, and staff. What I have accumulated over a long period amounts to a
compendium of information. L! Huoneng, a good friend, has done me the favor of making the photographs of
the various postures that I teach. This book is now completed and is being published at the request of many
colleagues to spread the information widely.
Seeing as I live in Taiwan, I have less access to books I ought to be consulting, and so for everything I have
explained, I have only relied on my memory of what I was taught and what I have obtained through my own
research. There are bound to be many errors and gaps. As to what I have been able to publish, I fear I am
inadequate for the task, so far putting a mere two of these books on the shelves of bookshops: Taiji Sword and
Fitness Techniques on a Bed & Scientific Baduanjin. What I have published is to supply my fellow students with
reference material. I sincerely hope that Chinese martial arts experts from around the world, gentlemen and
countrymen all, will pick out flaws to be fixed, for if you would correct me where I have missed, I would feel
fortunate indeed.
– written by Yin Qianhe (Baiqia) of Shandong in Zhanghua, Taiwan, Oct, 1958
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編輯大意
AUTHOR’S GENERAL COMMENTS
一、中西運動種類至繁,有急有緩,以中國之環境、時地、金錢論、實難人人皆可為之。
1. There is a great variety of Chinese and Western exercises, some fast and some slow, but due to China’s
environment, situation, and economy, it has been very difficult for everyone to take part in them.
二、人之身體雖需要運動,但亦須視年齡與體質而定,如五十多歲人去參加千米及籃球賽,等於自開玩笑,縱能
免强為之,不但無益而且有害。
2. Although the human body requires exercise, one’s age and constitution must also be taken into account. For
instance, a man over fifty playing basketball is just a joke, because even if he can play effortlessly, he is no longer
getting any benefit from it anyway and yet could receive harm.
三、本書動作最緩和、經濟、科學,酌古準今而編成,男女老幼皆可行之,老年及體弱者,習之尤宜。
3. The movements in this book are very mild, easy, and scientific. I have considered the old as a means to
prepare the new, so that these exercises can be practiced by both male and female, young and old, and are
especially suitable for the old and weak.
四、本書合乎生理衛生,及身體構造,習之不但促進身體健康,且能防治疾病及診療。
4. This book conforms to the principles of physiology and anatomy. Practicing the material can not only
promote health, it can also prevent and treat illness.
五、此書大|分為三大段:(一)牀上健身術,在牀上行之;(二)科學八段錦,在牀上地上均可行之,均需時
短而收効宏;(三)攝生術八段,為防治疾病妙術。
5. This book is roughly divided into three sections:
i. Fitness Techniques on a Bed – which are practiced on a bed
ii. Scientific Baduanjin – which can be practiced on a bed or floor, and need only a short amount of time to gain
great results
iii. Self-Revitalizing Baduanjin – which are wonderful techniques for preventing illness
六、余著此書純為自愛愛人,惟願全國同胞均獲健康,增强反共力量。
6. I wrote this book purely out of a sense of self-love and caring for others, for I hope my compatriots will all
obtain health by it, thereby strengthening our power against the communists.
七、余愛好國術數十年,雖技術無所心得,但喜歡推究奧義,及探討健康道理,此書是理論、經驗、事實、試驗
後之結合品。
7. I have loved martial arts for many decades. Although there are among them skills I have not learned, I
nevertheless enjoy studying their profound ideas and exploring their principles of health. This book is the
combined product of theory and experience, facts and experiment.
八、余天性愚笨,雖有其心,惜乏良術,所著淺陋,尚望愛我者多予指正是幸。
8. I am stupid by nature, but I am sincere. Unfortunately I lack talent with these arts, and so what I have written
is rather crude, but I hope those who love me will often give me corrections, which would make me feel
fortunate indeed.
編者啓
- author
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目錄
CONTENTS
(一)健身術與八段錦|論
One: General Introduction to the Fitness Techniques & Baduanjin
(二)健身術與八段錦須知
Two: Things that Must be Understood While Practicing the Fitness Techniques & Baduanjin
(三)健身術與八段錦優點
Three: Advantages of the Fitness Techniques & Baduanjin
(四)牀上健身術行功前後歌
Four: Song of Before & After Practicing the Fitness Techniques on a Bed
(五)牀上健身術名稱程序歌
Five: Song for the Fitness Techniques on a Bed – The Names of the Exercises in Sequence
(六)牀上健身術說明及姿態圖九幀
Six: Fitness Techniques on a Bed with Explanations & Photos (including nine photos)
(七)科學八段錦名稱程序歌
Seven: Song for Scientific Baduanjin – The Names of the Exercises in Sequence
(八)科學八段錦說明及姿勢圖十幀
Eight: Scientific Baduanjin with Explanations & Photos (including ten [eleven] photos)
(九)自我電療攝生術略釋
Nine: A Brief Explanation of the Self-Revitalizing Techniques
(十)自我電療攝生術程序歌
Ten: Song for the Self-Revitalizing Baduanjin Techniques in Sequence
(十一)自我電療攝生術八段說明(附圖七幀)
Eleven: Explanations for Self-Revitalizing Baduanjin (including seven photos)
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(一)健身術與八段錦|論
ONE: GENERAL INTRODUCTION TO THE FITNESS TECHNIQUES & BADUANJIN
牀上健身術亦名「牀上八段錦」,係採太極原理,道家坐功,取其中和而成,練習極易,無師自通,五分鐘可學
會,十分鐘可練完,强身却病,其樂無窮,|練完牀上健身術,尚有餘與,可在牀上再練科學八段錦,或下牀稍
息後,再練亦可。體弱有病者,先做自我電療攝生術八段,康復後再練八段錦。
所謂八段錦,顧名思義,是¿八段猶如綢緞中之錦繡,為各運動中之精華,需時短,而收效宏,每日工作忙碌的
人,抽數分鐘時間練習之,可獲健康之益,時間經濟,動作科學,非一般體操所能及。
自我電療攝生術,能防治疾病,排除諸症,我祖先早有發明,惜人多忽之,未能繼續探討,發揚擴大,精華寶
典,漸趨衰(,今經硏究揣摩,探求原理,屢經試驗,確有不可思議之奇效。
The Fitness Techniques on a Bed are also called “Baduanjin on a Bed” and are associated with Taiji principles
and Daoist meditation practice, being based in neutrality. They are very easy to practice and a teacher is not
required. They can be learned in five minutes, practiced in ten. They strengthen the body and prevent illness,
producing limitless joy. If when you have practiced the Fitness Techniques on a Bed you still have some time,
you can also practice Scientific Baduanjin on the bed, or you can practice it after getting up from the bed. Weak
people who have illness should first go through the Self-Revitalizing Baduanjin, then once they are restored to
health, they may then practice Baduanjin proper.
As the name implies, Baduanjin [“eight pieces of brocade”] are like eight pieces of brocaded silks or satins
[i.e. material of the finest quality], and this is the essence within each movement. You are sure to receive great
results within a short time. For people who are busy working every day, if they can but grab a few minutes to
practice it, they can obtain the benefits of health, for it does not take up much time. The movements are
scientific, which can hardly be said of ordinary calisthenics.
With the Self-Revitalizing Techniques, you can treat illness and eliminate disease. Our ancestors invented
these exercises long ago, but unfortunately people tend to overlook them and so are unable to maintain inquiry
into them to develop them further, with the result that these perfected treasures have gradually declined and
may sink away altogether. Nowadays, through study and contemplation, by delving into the principles and
repeatedly subjecting them to experiment, we can indeed have extraordinary results.
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(二)練健身術與八段錦須知
TWO: THINGS THAT MUST BE UNDERSTOOD WHILE PRACTICING THE FITNESS TECHNIQUES &
BADUANJIN
一、練習時要心平氣和,排除慾念。
1. When practicing, you should calm your mind and pacify your energy, eliminating desirous thoughts.
二、要有恒心,不要求急效。
2. You should be persevering and should not expect quick results.
三、要視健康情形,不要過於用力。
3. You should look upon the exercise as being for health and so should not use excessive effort.
四、動作要緩慢,呼吸要(長均匀。
4. The movement should be slow, and the breathing should be deep, long, and even.
五、姿態要正確,動靜須適宜。
5. The postures should be correct and the actions must be done appropriately.
六、每日早|最少練二次,隨體力增減。
6. Practice every morning, going through the exercises at least twice, depending on your level of strength.
七、練習前吃開水一杯,少加鹽,洗潤腸胃。
7. Before practicing, drink a bowl of boiled water with some added salt to flush your stomach and intestines.
八、初練筋絡難免稍有酸痛,要堅持信心。
8. In the beginning, your muscles will probably experience some aching, but you should persist and believe in
the exercises.
-
(三)健身術與八段錦優點
THREE: ADVANTAGES OF THE FITNESS TECHNIQUES & BADUANJIN
一、經濟時間,不另覓地方,隨時隨地可練。
1. As they do not take up much time or require special facilities, they can be practiced anytime and anywhere.
二、易學易練,無師自通,收事半功倍之効。
2. They are easy to learn and easy to practice, not requiring a teacher, thereby granting the effect of twice the
result for half the effort.
三、順理脾胃,幫忙消化,增加食慾。
3. They smooth your digestive organs, assisting digestion and increasing appetite.
四、調和氣血,充實腦髓,醒腦益神。
4. They harmonize blood and energy, invigorating your brain and refreshing your spirit.
五、消炎生新,增進抵抗力量,避免傳染病侵襲。
5. They diminish inflammation and regenerate tissue, increasing the power of your immune system, reducing
the risk of sudden infections.
六、內外兼顧,强胃健肺,可促使全身平均發展。
6. They take into account both inside and out, strengthening both stomach and lungs, and can uniformly
develop your whole body.
七、增長氣力,强健筋骨,促身體健美。
7. They increase your energy and strengthen your physique, promoting both health and beauty.
八、却除疾病,益壽延年,快樂一生。
8. They prevent disease and bring longevity, giving you happiness for your whole life.
-
(四)牀上健身術行功前後歌
FOUR: SONG OF BEFORE & AFTER PRACTICING THE FITNESS TECHNIQUES ON A BED
臨睡除雜念 入寢心神安
熟睡解疲勞 時短夢亦甜
醒來捧腹問 今日欲何為
無論做何事 身健最為先
牀上健身術 練習不費難
日日不間斷 却病又延年
When you are about to go to bed, get rid of distracting thoughts,
and then once you are in bed, quiet your mind.
Sound sleep dispels fatigue.
The time goes by fast and the dreams are sweet.
When you wake up, you will enthusiastically wonder:
“What should I do today?”
Whatever you do with yourself,
health is the first priority.
The Fitness Techniques on a Bed
are neither tiring nor difficult to practice.
If you practice every day without fail,
you will prevent illness and also prolong life.
-
(五)牀上健身術名稱程序歌
FIVE: SONG FOR THE FITNESS TECHNIQUES ON A BED – THE NAMES OF THE EXERCISES IN
SEQUENCE
|$伸臂增元氣,抱頸起坐腹肌力,
左肘先向右膝接;右肘後和左膝着,
雙肘接膝做完了,手心再與脚心合;
伏地|身來幾個;靜坐片刻百病除。
Stretching out your legs and reaching out your arms increases your primal vitality.
Holding your neck as you sit up strengthens your abdominal muscles.
First your left elbow touches your right knee.
Then your right elbow touches your left knee.
Then this section of the exercise is completed by both elbows touching your knees.
Then your palms touch your soles.
Push yourself up a few times to stretch your body.
Sitting silently for a while will expel all illness.
-
(六)牀上健身術說明及姿勢圖(九幀)
SIX: FITNESS TECHNIQUES ON A BED WITH EXPLANATIONS & PHOTOS (including nine photos)
(一)預備式
PREPARATION POSTURE
(說明)
Explanations:
一、意義:預備式,即未做動作以前之準備也,無論做什麼事,應先有一個預備,那麼!做起來才不慌忙,而自
然愉快,練此術亦然。
1. Significance of the exercise:
The preparation posture is preparation for movement. No matter what you are doing, you should first have a
readiness for it. Then when you start doing it, you will not be in a hurry about it, and it will be natural and
enjoyable. Practice all of these techniques in this way.
二、略釋:人身自有電摩擦乃生練習以前,先將兩手搓擦幾下,兩手感覺温熱,電傳週身,脈絡皆動,以兩手順
腹向下按摩幾下,使內臟稍有活動,仰臥、兩$伸直,兩手心向下亦順身伸直,心平氣和,輕鬆自然,目上視,
呼吸深長,自得自樂。
2. Description of the exercise:
The human body inherently has electricity running through it before anything is trained. First rub your hands
for a while until they feel warm and the current is transmitted throughout your whole body, rousing all your
vessels and channels. Using both hands, massage downward along your belly a few times, causing your organs
to me slightly livened. Lying down with your legs extended, palms downward, arms extended straight along
your body. Calm your mind and pacify your energy. Be relaxed and natural. Your gaze is upward, your breath
deep and long, and you are in a state of contentment. [See the photo:]
第一段
Section One:
|$伸臂增元氣
Stretching out your legs and reaching out your arms increases your primal vitality.
(說明)
Explanations:
一、意義:此式俗為之打舒身又謂伸懶腰,人常打舒身最好,不但筋血活暢,而且增加人之敏捷健美,可惜人打
舒身太少了,打的次數¸多,獲益也¸多。君不見所養之猫不是常常打舒身¶?所以猫的身體健美輕快、敏捷。
¿不過說一個比作證,人不能和猫比,但常打舒身,無論在睡前、睡後、立、坐、臥、作此運動,對身體有莫
大利益。
1. Significance of the exercise:
This posture is usually called “opening up your body” or “relaxing your waist”. It is ideal for people to stretch
often, not only for the sake of livening the tendons and blood, but also because it increases a person’s alertness
and beauty. Unfortunately people stretch out their bodies too little. The more often you do it, the more benefit
you will get. Have you not noticed the recuperative effect a cat has upon itself by constantly stretching out? A
cat’s body is beautiful, agile, and alert. This is of course only an analogy and a human is not really comparable to
a cat. Nevertheless, stretch often. Whether before sleeping or after, whether standing, sitting, or lying down, do
this exercise. It will be of the greatest benefit to your body.
二、略釋:兩手慢慢向左右分開向上伸,手心亦向上,順頭部兩手向上用力伸,同時兩脚尖亦用力伸,週身筋絡
全動,意似將身體拉長,元氣培增,筋絡全動血脈暢流有益於身體增長。
2. Description of the exercise:
Your hands slowly spread apart to the sides and extend upward [up in relation to your body rather than the
ground], palms facing upward. Once past your head, your hands stretch upward with effort, your toes at the
same time putting effort into stretching away. The tendons and tissues of your whole body are roused. The
intention is as though you are elongating your body, which enriches your primal vitality, stimulates your
tendons, and boosts flow through your blood vessels, thereby benefiting physical development.
第二段
Section Two:
抱頸起坐腹肌力
Holding your neck as you sit up strengthens your abdominal muscles.
(說明)
Explanations:
一、意義:此式練腰|力,使督任兩脈旺盛,且能使小腹減免凸出,不使肚皮外鼓,保持腰細健美,此術大有補
益。
1. Significance of the exercise:
This posture trains the standing-up strength of the waist, invigorates the du and ren meridians, and can
decrease the bulging of one’s lower abdomen, preventing the skin of the belly from sagging outward. For
maintaining a handsome thinness at the waist, this technique is of great help.
二、略釋:依上式,兩手相併,十指作交×合,扣托於後頸,兩手腕靠左右腮,脚不抬,$不屈,慢慢將上身坐
起,初次練習,不易做到,也不必勉强,屈$抬脚坐起也好,慢慢工夫到了,自會做到。
2. Description of the exercise:
Continuing from the previous posture, your hands come together, fingers interlinking, covering and propping
up behind your neck, your wrists pressed against your cheeks. Without your feet lifting or your legs bending,
slowly raise your body up to be sitting. When practicing it for the first time, this may not be easy to achieve, but
it is also not necessary to force it, and so it is okay if you have to bend your legs or lift your feet. Working at it
gradually, you will finally be able to do it quite naturally.
第三段
Section Three:
左肘先向右膝接
First your left elbow touches your right knee.
(說明)
Explanations:
一、意義:此式是練頸部、腹部、與左右兩肋,因左肘向右膝,可使左助緊縮,但右脅闊張,反之亦然,此式常
做,可防治肋膜炎之發生。
1. Significance of the exercise:
This posture trains neck, abdomen, and ribs. Because the left elbow is going to the right knee, this exercise
causes the left ribs to contract but the right ribs to expand. When doing the exercise to the other side, the
reverse will be the case. Doing this exercise frequently can prevent the onset of pleuritis.
二、略釋:依上式,兩手仍抱頸,$仍伸直,身向左下傾斜,以左肘慢慢對接右膝幾下,然後坐正,形如圖。
2. Description of the exercise:
Continuing from the previous posture, with your hands still holding your neck and your legs still straight,
lean your body down to the left and slowly touch your left elbow to your right knee a few times, then sit upright
again. See the photo:
第四段
Section Four:
右肘後和左膝着
Then your right elbow touches your left knee.
(說明)
Explanations:
一、意義:此式意義與第三段同,不過此式係以右肘扣左膝,而使兩脅肋部得能平均發展,勿使偏廢之意。無論
作何活動,要使週身均匀,千勿偏於一部,運動在求健美,|運動變成崎形發展,則得不償失。
1. Significance of the exercise:
Same as in Section Three, but now done with the right elbow and left knee in order to exercise both ribs
uniformly so they are not worked in a one-sided way. No matter what exercise you do, you should work your
whole body evenly, never just emphasizing one area, for the exercise seeks health and beauty. If the exercise
turns into something rugged, then it will just be a waste of time.
二、略釋:依坐正式,身向右下拗傾,右肘再和左膝接着幾次,然後坐正。
2. Description of the exercise:
Continuing from sitting upright, lean your body down to the right and now touch your right elbow to your left
knee a few times, then sit upright again.
第五段
Section Five:
雙肘抱膝做完了
Then this section of the exercise is completed by both elbows covering your knees.
(說明)
Explanations:
一、意義:前兩式係左肘扣右膝和右肘扣左膝,鍛鍊兩肋,此式係兩側做完,再歸還正坐,以身正向下傾,此式
能使腹部收縮,而收健美之効,健腰固腎,且腸胃得以運動,有助食慾之增加。
1. Significance of the exercise:
The previous couple of postures take an elbow over to the opposite knee, training the ribs on each side. This
posture completes this section of the exercises by working both sides together. Having returned to sitting
upright, you will lean forward with your body facing squarely. This posture can cause the abdomen to contract,
producing a beautifying effect. It limbers the waist and strengthens the kidneys, as well as stimulating the
digestive organs, helping to increase appetite.
二、略釋:依坐正式身向前傾,以兩肘接兩膝,兩肘上下起落數次,初練難免筋絡稍痛,要有信心,此式初練也
不易做到,尤以老年人,切不要勉强,兩肘着兩膝就好,不要勉强下按。凡功不可急,過猶不及,要緩緩收効。
2. Description of the exercise:
Continuing from sitting upright, lean your body forward, using both elbows to touch both knees, lifting and
lowering your elbows several times. When beginning to practice this, your muscles will probably experience
some slight aching, but you should remain confident in the exercise. This exercise will initially not be easy to do,
especially for an old person, but you should never force it. It is enough for your elbows to touch your knees, and
they should be pushing down on them. These skills must not be rushed, since to overdo it amounts to the same
as underdoing it, and so it is better to accumulate results gradually.
第六段
Section Six:
手心再與脚心和
Then your palms touch your soles.
(說明)
Explanations:
一、意義:此式以手心和脚心相接,練$、練腰、練臂、能使$之長度與臂之長度相襯,平均發達促其健美。更
有助小腹向內收縮,使兩臂堅强。
1. Significance of the exercise:
This posture joins your palms and soles together. It trains your legs, waist, and arms, and can improve the
flexibility of your legs and arms. It smoothly and rapidly enhances beauty as it is a further aid in shrinking your
belly and making your arms stronger.
二、略釋:依坐正式,兩手平伸至脚,但$不彎曲,脚尖向上抵手腕,兩手指按兩脚後根,兩手心與兩脚心吻
合,如陰陽相接,有一種奇異感覺,似血液有變化然。身向前傾,而後坐正。
2. Description of the exercise:
Continuing from sitting upright, your hands reach straight out to your feet, but without your legs bending.
Your toes reaching up to your wrists and your fingers reaching down to your heels, your palms and soles kiss,
like the merging of the passive and active aspects. There will be a peculiar sensation, as though your blood has
been transformed. Your body is leaning forward, then returns to sitting upright.
第七段
Section Seven:
伏地|身來幾個
Push yourself up a few times to stretch your body.
(說明)
Explanations:
一、意義:前幾式均係腰向前傾,此式則全身活動,此一段為最精奧之運動,不獨練臂力、$力、腰力,並可顧
及全身,且此式在牀上練習最為相宜,不汚身手,不]衣服,特為採入。(如彈簧牀可塡二木板行之)
1. Significance of the exercise:
The several preceding postures all have to do with the waist bending forward, whereas this posture livens the
whole body. It is the most profound of exercises because it not only trains the strength of the arms, legs, and
waist, but also attends to the body as a whole. This exercise is also most appropriately practiced on a bed, where
you will not gather dirt upon your body, hands, or clothes. (If it is a spring mattress, you can cover it with a
couple of planks in order to do the exercise.)
二、略釋:起坐翻身腹向下,兩手伏牀,兩臂彎曲,腹附牀而不着,兩$伸直,兩脚尖着牀,手脚不動,|$、
促腰、拔背、伸頸、仰頭,同時兩臂用力向前上伸起。再徐徐下降,連續三四次,視體力增減,不可過於勉强。
2. Description of the exercise:
From sitting up, turn over onto your belly, and put your hands on the bed, arms bent. With your belly near
the bed but not touching it, legs straight, toes touching the bed, and hands not moving, stiffen your legs, urge
your waist, pull up your back, stretch your neck, and lean your head back, while your arms put their strength
forward and upward to lift you into a stretch. Then slowly lower yourself. Repeat this several times, depending
on your strength. You must not force yourself.
第八段
Section Eight:
靜坐片刻百病除
Sitting silently for a while will expel all illness.
(說明)
Explanations:
一、意義:此式如打坐狀,因各式練完,最後做此式,以求)復身心的平靜,以上各個姿態動作,雖係緩慢,但
亦稍感氣促,靜坐數分鐘,使氣力內歛,(於丹田,以充神爐之旺,可抗一切疾病傳染。
1. Significance of the exercise:
This posture is similar to doing meditation. Since this is the last posture done after finishing the other
postures, use it to restore your body and mind to a tranquil state. Even though the previous postures are slow
movements, you may nevertheless feel slightly out of breath. Sitting silently for a few minutes causes your
energy to gather within and sink to your elixir field, bolstering your abundant spirit so that you can resist
infection from all disease.
二、略釋:第七式做完,翻身起坐,縮$盤膝,雙手相合立置於胸前,如佛打坐狀,目微閉,待心靜氣匀為止,
視環境時間而為之。(形如圖)
2. Description of the exercise:
After finishing the previous posture, turn over and sit up, withdrawing your legs to sit cross-legged. Your
hands come together to be placed upright in front of your chest as in Buddhist meditation. With your eyes
slightly closed, wait for your mind to become quiet and your energy to become even, then you may cease. This
exercise may be affected by your surroundings or by what time it is. See the photo:
-
(七)科學八段錦名稱程序歌
SEVEN: SONG FOR SCIENTIFIC BADUANJIN – THE NAMES OF THE EXERCISES IN SEQUENCE
雙手抽絲慢用力,霸王擧鼎氣冲天,
鳳凰展翅心氣平,仙人作揖練腹腰,
和尚折腰吐濁氣,推窗望月運臂力,
雁落平沙$仆地,騎馬加{還中原。
For BOTH HANDS DRAW IN SILK, apply strength slowly.
With EMPEROR LIFTS THE CALDRON, your energy fills the sky.
PHOENIX SPREADS ITS WINGS calms your mind.
IMMORTAL MAKES A BOW trains belly and waist.
MONK BENDS HIS WAIST expels stale air.
PUSH OPEN THE WINDOW TO GAZE AT THE MOON exercises the strength of your arms.
GOOSE LANDS ON THE BEACH stretches your legs along the ground.
RIDE THE HORSE WITH EXTRA WHIPPING to get us back to China!
-
(八)科學八段錦說明及姿勢圖(十幀)
EIGHT: SCIENTIFIC BADUANJIN WITH EXPLANATIONS & PHOTOS (including ten [eleven] photos)
預備式
PREPARATION POSTURE
(說明)
Explanations:
一、意義:預備式,即在動作以前之準備也,意在告訴全身,即將動作開始,使全身皆有所注意,動作裕如愉
快,更免有冒失之態。
1. Significance of the exercise:
The preparation posture is preparation for movement. Your intention tells your whole body that movement is
about to start, making your whole body pay attention so that the movement will be effortless and blissful rather
than abrupt.
二、略釋:身立直,頭宜正,兩眼向前平視,兩臂從容下垂,閉嘴合'疊舌,以鼻呼吸,氣(丹田,中立不依,
兩脚距離¸度與肩同。
此八段錦在牀上或地上練習均可。
2. Description of the exercise:
Your body stands straight and your head should be upright. Your eyes are looking straight ahead, arms
hanging down leisurely. Your mouth is closed, teeth touching, tongue curled back, and the breathing is done
through your nose. With energy sinking to your elixir field, you stand balanced and not leaning in any direction.
Your feet are shoulder width apart. (These eight “sections of brocade” can also be practiced on a bed or on the
floor.)
第一段
Section One:
雙手抽絲慢用力
For BOTH HANDS DRAW IN SILK, apply strength slowly.
(說明)
Explanations:
一、意義:雙手微握向兩邊拉開,慢慢用力如抽絲狀,使胸部舒闊,胸闊則肺獲益,此式能闊胸益肺。
1. Significance of the exercise:
Your hands slightly grasp and pull apart to the sides, slowly applying strength as if drawing out silk. This
causes your chest to stretch open, and with your chest opened up, your lungs will receive benefit. Thus this
posture can open the chest and benefit the lungs.
二、略釋:兩手徐徐上提,到腹前微握,至肩平止,虎口向下,拳心向外,慢慢向左右拉開,立拳與肩平,變成
虎口向肩,拳心向前,肘下垂。(形如圖)
2. Description of the exercise:
Your hands slowly lift up, slightly grasping when at belly level, and stopping at shoulder level. With the tiger’s
mouths pointing downward, palms outward, slowly pull your fists apart to the sides. Then bring your fists
upright at shoulder level, turning the tiger’s mouths to point to your shoulders, palms forward, elbows hanging
down. See the photo:
第二段
Section Two:
霸王擧鼎氣冲天
With EMPEROR LIFTS THE CALDRON, your energy fills the sky.
(說明)
Explanations:
一、意義:霸王擧鼎氣冲天,在取其意,而不用笨力,採其形勢,而不使拙勁,此式常做維持健美,有助身體發
展,舒氣活血。調理脾胃。
1. Significance of the exercise:
In the case of this posture, make use of the intent of the imagery rather than using a clumsy strength, and
make use of its shape rather than applying an awkward energy. This posture if practiced often will maintain
health and beauty, aid in developing the physique, smooth the energy and invigorate the blood, and regulate the
digestion.
二、略釋:兩拳變掌,手心向上,由兩肩慢托上擧,頭稍仰以助勢,氣隨上吐。火可下降,水注上升,可減疾
病,並可練兩臂托力。形如上圖。
2. Description of the exercise:
Both fists become palms, the palms facing upward, and slowly prop up from your shoulders, your head
slightly looking upward to assist the posture, the energy correspondingly emitting upward. With “fire” able to
descend and “water” pouring upward, this can diminish illness as well as train the propping strength of your
arms. See the photo:
第三段
Section Three:
鳳凰展翅心氣平
PHOENIX SPREADS ITS WINGS calms your mind.
(說明)
Explanations:
一、意義:以兩臂平伸,如鳥展翅狀故名,兩臂平伸,上下起落,身心舒暢,促健肝肺。
1. Significance of the exercise:
Your arms extend level in the manner of a bird spreading its wings, hence the name. With your arms
extended level, rise and lower them, body and mind carefree. This promotes the health of the liver and lungs.
二、略釋:兩臂左右分開,下落伸平,手心向下,上下起落五、六次停止,倍感爽快。身臨其境,心領神會,久
練不輟,自得其中眞樂也。形如上圖。
2. Description of the exercise:
Your arms spread apart to the sides and lower until extended level, palms facing downward. Rise and lower
five or six times, then stop. The repetition will make you feel refreshed. Through personal experience of this, you
will understand it intuitively. After practicing it over a long uninterrupted period, you will find within it true
pleasure. See the photo:
第四段
Section Four:
仙人作揖練腹腰(一)
IMMORTAL MAKES A BOW trains belly and waist. (part 1)
(說明)
Explanations:
一、意義:此式係在未練作揖以前,先消三焦之火,故以全身上拔,只使脚尖着地而散心火,作此式倍感輕鬆愉
快,只有身受者才感覺。試時察之,自不以我言為,也。
1. Significance of the exercise:
This posture precedes the actual bending over and is for dispelling fire in the “triple-warmer”. Pulling up your
whole body so that only your toes are touching down releases heart fire. Doing this posture increases a feeling of
ease and bliss. This can only be felt through personal experience, so try it out and see, and if you do not concur
with my words, then they’re wrong.
二、略釋:將兩臂翻向上伸直,掌心相對,十指×合,由下向上翻,掌心均變向上,脚根提起,脚尖着地,起落
三、五次,全身輕鬆。此式與老八段錦第一式「兩手掌天理三焦」意義略同。
2. Description of the exercise:
Turn your arms over and stretch them upward, palms toward each other, and link your fingers. When going
up from below and turning over, your palms turn upward and your heels raise so your toes are touching the
ground. Lift and lower three to five times, then relax your whole body. This posture is almost the same as in
classical Baduanjin’s first posture: “Both hands prop up the sky to regulate the triple-warmer.”
第四段
Section Four [cont.]:
仙人作揖練腹腰(二)
IMMORTAL MAKES A BOW trains belly and waist. (part 2)
(說明)
Explanations:
一、意義:練此式健腰健腎,尤練小腹收斂不使外凸,|每日作百次,其小腹向外鼓脹可收縮之,對胃下垂,小
腸炎,均有防治之効。體弱腎虛陽萎早洩諸症練,此式大有補益。
1. Significance of the exercise:
Practicing this posture strengthens the waist and kidneys, and especially trains the lower abdomen to draw in
rather than stick out. If you do this a hundred times every day, flabby tummy, stomach prolapse, and intestinal
inflammation will all be prevented. This posture is also of great assistance against both impotence and
premature ejaculation.
二、略釋:依前式兩臂向前下落,身隨之向下彎曲,兩$仍|直,兩手心着地,起落三、五次,有的初練時較困
難,不可過於勉强,老年人尤應注意。此式與老八段錦第八式「兩手攀足固腎腰」意義略同。
2. Description of the exercise:
From the previous posture, your arms go forward and downward, your body going along with them by
bending over downward, your legs remaining straight, and your palms touch the ground. Lift and lower three to
five times. In the beginning, some find this exercise to be more difficult than others do. But you must not overly
force it, a point which older people must pay particular attention to. This posture is almost the same as in
classical Baduanjin’s eighth posture: “Both hands reach for the feet to strengthen the kidneys and waist.”
第五段
Section Five:
和尚折腰吐濁氣
MONK BENDS HIS WAIST expels stale air.
(說明)
Explanations:
一、意義:此式可使腹內濁氣全部迫出,尤運活內臟,而骨骼均開,有吐舊換新之効。
1. Significance of the exercise:
This posture can get all the stale air in your lower lungs to be pushed out, activates greater liveliness in your
internal organs, and stretches out your whole skeleton. It has the effect of expelling the stale and replacing it
with the fresh.
二、略釋:身腰徐徐起直,臂隨身起伸平,兩手分開上揚,隨腰向後折,左右擺動幾下,把復中濁氣全部迫出,
但後折程度,以腰力為定,不可强折,適可而止。
2. Description of the exercise:
Your torso slowly rises up and straightens, your arms going along with your body by lifting up to be extended
level. Your hands separate and rise up, then bend back at the waist and sway left and right and few times to
push out all the stale air. But how far you bend back depends on the strength of your waist. You must not force
the bending and should stop before going too far.
第六段
Section Six:
推窗望月運臂力
PUSH OPEN THE WINDOW TO GAZE AT THE MOON exercises the strength of your arms.
(說明)
Explanations:
一、意義:此式為推窗望月,在取其意形,以兩手下落,再由脅下推出,活動兩肩,有助於膏盲穴之强旺。
1. Significance of the exercise:
This posture is so named because of its appearance. Your hands come down then push out from below your
ribs. This exercises both shoulders and is helpful for invigorating the Gao Mang acupoints [at the inner edge of
each shoulder blade].
二、略釋:兩臂回曲落至肩前,再往下落,兩立掌由兩脅下徐徐推出胸前伸平。同時身亦隨之立直,活動肩窩之
膏盲穴,且增臂力。目向前視兩臂伸平。
2. Description of the exercise:
Your arms bend in, lowering until in front of your shoulders, then go downward for your upright palms to
slowly push out from below your ribs until extended level in front of your chest, your body at the same time
standing straightened. This exercises your Gao Mang points and increases arm strength. Your gaze is forward,
arms extended straight.
第七段
Section Seven:
雁落平沙$仆地(一)
GOOSE LANDS ON THE BEACH stretches your legs along the ground. (part 1)
(說明)
Explanations:
一、意義:大凡雁落地時,往往以一$一翅展開落地,此式與雁落沙地之形相仿故名,此式調和筋絡,活動骨
節,有助全身血脈運行。
1. Significance of the exercise:
Usually when a goose lands, it will extend one leg and one wing as it comes down. This posture thus looks like
a goose landing on the sand, hence the name. This posture tones the tendons, exercises the joints, and assists
the blood circulation for the whole body.
二、略釋:依上式,左$向左跨一步下蹲,外開,右$下降,幾至着地,同時雙手收至胸前,右手向下斜伸手,
指抵右脚尖,左臂護頂向右伸。形如上圖。
2. Description of the exercise:
Continuing from the previous posture, your left leg takes a step out to the left and squats down, spreading
outward, and your right leg lowers until it is almost on the ground. At the same time, your hands withdraw in
front of your chest, then your right hand extends diagonally downward so the fingers are touching your right
toes as your left arm extends to the right to be covering your headtop. See the photo:
第七段
Section Seven [cont.]:
雁落平沙$仆地(二)
GOOSE LANDS ON THE BEACH stretches your legs along the ground. (part 2)
(說明)
Explanations:
一、意義:與七段(一)式同,請參看前說明及圖。
1. Significance of the exercise:
Same as in part 1.
二、略釋:身稍起,右$彎曲下蹲。左$伸直仆地,左手向左斜伸抵左脚尖,右手上揚護頂向左伸,此式對四肢
與首胸背部全身肌肉,身心全在鍛鍊,左右鍊者,在使平均發展,反復多做幾次更好。(形如圖)
2. Description of the exercise:
Your body slightly rises, your right leg bends and squats down, your left leg straightening to be flattened out
along the ground, your left hand extending diagonally to touch your left toes, your right hand rising up and
extending to the left over your head. This posture exercises your limbs, head, chest and back, as well as the
muscles of your whole body. Both body and mind are fully involved, and both left and right sides are practiced,
causing uniform development. The effects will be greater still by doing several repetitions. See the photo:
第八段
Section Eight:
騎馬加{還中原
RIDE THE HORSE WITH EXTRA WHIPPING to get us back to China!
(說明)
Explanations:
一、意義:騎馬是最好之運動,所以我國西北同胞生活多習騎馬,因而他們身體特為健康,無馬做騎馬狀,一樣
可以健康,且內寓大家身體健康,早日收復大陸返同之意。
1. Significance of the exercise:
Horse-riding is the best form of exercise. Because many of our compatriots in the northwestern part of the
nation make their living by riding horses, their bodies are especially healthy. Without a horse, practicing the
horse-riding posture is equally good for health. Furthermore, I want everyone to get healthy so we can retake
the mainland that much sooner.
二、略釋:依上式左$微起,稍向裡移,作騎馬姿態,左手微如提轡狀,肘橫胸前,右手置身右後,微握如持{
狀,兩膝起落如騎馬奔|狀,左手在前上下動,右手在後斜擺動,連續數次或數十次以體力為定,內外兼修,心
火]除,可減免關節炎之發生,最後歸還預備式。
2. Description of the exercise:
Continuing from the previous posture, your left leg slightly lifts and shifts slightly inward to make a horse-
riding posture. Your left hand is slightly lifted as if holding a bridle, the elbow horizontal in front of your chest,
and your right hand is placed behind you, slightly grasped as if holding a whip. Your legs lift and lower as if you
are riding a running horse, your left hand moving up and down in front, your right hand swinging diagonally
behind you. Do this as many as ten times depending on your strength. This exercise cultivates both internally
and externally. It dispels heart fire and can reduce the chances of arthritis. Return finally to the preparation
posture after this exercise.
-
(九)自我電療攝生術略釋
NINE: A BRIEF EXPLANATION OF THE SELF-REVITALIZING TECHNIQUES
古仙有導引攝生妙法,習之可以却病延年,久則長生,張三丰眞人早有,釋洵養生癒疾之妙法也,此術脫胎於黃
帝素女經,達摩祖師易筋經,華陀五禽圖,彭祖熊經,烏伸諸法,甚合人體生理之構造,包含運氣、吐納、內
功、調息之法,張三丰眞人本古仙導引秘訣,曾]有導引仙術,內外兼修,誠健身除病之寶鑑,拙著,自我電療
攝生術,即根據古法,推求原理,詳加探討而成。|康養生論:「呼吸吐納,服食養身」鍊氣養元,防治疾病,
勝於打針吃藥。何啻科學內功。
我國儒家也講養氣,孟子云:「吾善養吾浩然之氣」。陽明先生也主修身養性互用,以及近代日人「岡田氏靜坐
法」等,都有健身養生的妙用。余編此術係酌古準今,取其中和而成,病人或老人在牀上亦可行之,一月見功
効,三月病去身,半年後病痊癒,返老還童,體舒神足,但練習須有恒,不可間輟,最少早|各一次,効驗定與
日]增。
The ancient immortals had their marvelous methods of limbering and fitness, the practicing of which could
prevent illness and prolong life, and long practice would result in greatly extended life. Zhang Sanfeng long ago
made an annotated explanation on wonderful methods of nurturing life and curing illness. These techniques
emerged from the Yellow Emperor’s Plain Girl Classic, Damo’s Muscle Change Classic, Hua Tuo’s Five Animal
Frolics, and Peng Zu’s methods of “walking like a bear and stretching like a bird”. They each greatly conform to
human physiology, and contain the methods of moving energy, expelling old air to take in new, internal skill,
and regulating of breath. On the basis of the limbering secrets of the ancient immortals, Zhang Sanfeng wrote of
“magic limbering arts”, simultaneously cultivating the internal and external, truly treasured lessons on
strengthening the body and dispelling disease. I here write of the Self-Revitalizing Techniques on the basis of
such ancient methods, seeking from their principles and exploring them thoroughly. Ji Kang’s Treatise on
Nurturing Life mentions that “breathing expels the old and takes in the fresh, while eating food nourishes the
body”. Refining your energy nurtures your original state, preventing illness better than any injected or ingested
medicine, just as with scientific internal arts.
The Confucianists of our nation speak of nurturing energy. Mengzi said [Mengzi, chapter 2a]: “I am good at
nurturing my noble energy.” Yang Ming emphasized both cultivating the body and nurturing the temperament.
And then in modern Japan there are the silent meditation methods of Gang Tian. These all have the effects of
fitness and health. In compiling these techniques, I have considered the old as a means to prepare the new,
selecting from their most neutral aspects so that sick or old people lying abed can also practice. You will see
results after one month, illness will have left the body after three months, and you will have been completely
cured of disease after six months. Rejuvenated, your body will be at ease and your spirit will be abundant. But
you must practice perseveringly, not sporadically, going through it at least once every morning so that the
desired effect will increase with each day.
-
(十)自我電療攝生術八段程序歌
TEN: SONG FOR THE SELF-REVITALIZING BADUANJIN TECHNIQUES IN SEQUENCE
閉目冥心萬事空,叩齒嚥津腸胃冲,
沐面鳴鼓醒神腦,抱肩j轉健腰胸,
摩兩腎穴充精氣,按摩夾脊兩腎¿,
提肛吸氣潤丹田,濬泉洒脚湧泉通。
Close your eyes and deepen your mind, so that all things become empty.
Click your teeth and swallow your saliva, rinsing your digestive organs.
Wash your face and beat your drum, stimulating your brain.
Hug your shoulders and twist, strengthening your waist and chest.
Massage your kidneys, increasing your vitality.
Massage the Jia Ji acupoint, between your kidneys.
Lift your rectum as you inhale, massaging your elixir field.
Dredge the well to wash your feet, flushing the Yong Quan acupoint.
-
(十一)自我電療攝生八段說明(附圖七幀)
ELEVEN: EXPLANATIONS FOR SELF-REVITALIZING BADUANJIN (including seven photos)
(一)
Section One:
閉目冥心
Close your eyes and deepen your mind…
(說明)
Explanation:
此式臥、坐、立三式均可行之,身弱或有病者用仰臥式。次者用坐式,身壯者用立式,不過以坐式為中和,坐式
分跌坐、正坐兩種,跌坐即盤坐,正坐即普通坐於椅上而姿勢較端正耳,正坐後以兩大拇指]兩手虎口相交×,
而以左四指貼右手背,以右掌心貼於丹田。而目微閉稍下垂(古謂之垂@)成三觀式,即眼觀鼻,鼻觀口,口觀
心之意。心安神定,靜如秋水,呼吸要穩、細、深、長、悠、匀、此式道家稱為胎息,佛家稱為入定,即一切歸
還本位,萬物還原之意,此時心氣咸自拱護,均歸於絳闕,其氣温而潤,一心冥斯為眞冥。則液化為一元,姿勢
如圖。
This posture can be done either lying down, sitting, or standing. The weak or ill may lie down, the average may
sit, and the robust may stand, although sitting is the most harmonious way. Sitting can be divided into sitting
curled and sitting upright. Sitting curled means sitting cross-legged. Sitting upright means sitting in a chair,
which makes one sit comparatively straighter. Once you are sitting, cross your thumbs over each other at the
tiger’s mouths, your left hand over the back of your right hand, your right palm over your elixir field.
Your eyes are slightly closed, slightly downcast (what used to be called “holding court behind a screen”),
making the “three watchings” posture – the eyes watch the nose, the nose watches the mouth, and the mouth
watches the solar plexus. Your mind should be quiet and settled, calm as an autumn pond. The breathing should
be steady, delicate, deep, long, leisurely, and even. Daoists call this “breathing like a baby”, while Buddhists call
it “entering a trance”, meaning that everything is restored to its original condition, all things returned to their
source. Your mind and breath are now made safe, returned to the gates of paradise. Your breath is warm and
smooth, and your mind is in authentic void, melting into oneness with your primal state. See the photo:
(二)
Section Two:
叩齒嚥津
Click your teeth and swallow your saliva…
(說明)
Explanation:
冥心靜氣正坐後,(或臥立)即扣齒三十六次,然後以舌抵上顎久之津生滿口,便嚥下,嚥時¸多¸好。
按齒為骨之餘,與人生之健康至巨,故年齡亦稱年齒,齒與腎亦有關係,齒常叩擊使筋骨活動,精神爽快,為服
氣胎息之基,舌抵上顎,津液滿口下嚥,有聲,灌]五臟,下注丹田,則火自下降。古經所云:「長生酒」
即嚥津也。
齒為第一步消化器,齒不强有礙消化甚大,如龜息氣綿綿,自行嚥津,能通任脈,故龜每至冬日,不動不食,不
活不死,是為冬眠,即服氣胎息之道,常叩齒嚥津,火即下降,可消百病於無形。為練服氣胎息之第一步驟也。
坐的姿勢如第一圖閉目冥心。
Once your mind and energy have become tranquil during your sitting (or lying down or standing),
knock your teeth together thirty-six times. Then press your tongue to your upper palate for a long time to
generate a large quantity of saliva, and then swallow it down, the more the better.
Teeth are the outermost expression of the bones. As they reveal the health of the body, “age” is also known as
the “years of the teeth”. The teeth also have a connection with the kidneys. Frequently knocking the teeth
together livens the body and refreshes the spirit. It is the basis of Daoist breathing practices. Teeth are the first
stage of digestion. If the teeth are not strong, it is a great hindrance to digestion. The tongue pressing to the
upper palate generates saliva to be swallowed down with a gulp, irrigating the five organs and pouring down
into the elixir field, getting fire to descend. The ancient classics call it the “wine of longevity”, therefore to be
swallowed.
A tortoise breathes without interruption, swallowing its saliva, which can wash through its ren meridian. But
every winter, a tortoise will neither move nor eat, in a state hardly alive but not quite dead, for it is hibernating.
In Daoist breathing practice, by frequently knocking your teeth together and swallowing saliva, fire descends
and can unnoticeably dispel all illnesses. This is the initial stage of Daoist breathing practice. Your seated
posture is still as in the photo above.
(三)
Section Three:
沐面鳴鼓
Wash your face and beat your drum…
(說明)
Explanation:
將兩手相擦使其生熱,覆面擦之,如洗面然,使滿臉肌膚發熱為止,然後雙手趁熱用食中指擦鼻梁兩側,再掩耳
拔塞數次,後以食指彈中指敲腦後骨三十六次,吸氣一口,彈六次。左右手換行之,其聲壯盛為佳。
按人身自有電,摩擦乃生,丹經稱腦後部曰玉枕,亦曰泥丸,為三關中之上關,掩耳者,蓋泥丸為聽天之府,召
我陽神,集回泥丸,以致聽靈也,以指擦鼻梁兩側使鼻孔暢通,免生鼻塞,以指彈後腦骨為鳴天鼓,醒腦益神
也。對高血壓腦充血疾大有防治功効。
Rub your hands together to make them hot, then put them over your face and rub as if washing your face until
your whole face is hot. Then right away while your hands are hot, rub the sides of your nose with the forefinger
and middle finger of both hands. Then cover over your ears and pull upward several times. Then strike the back
of your head by way of a forefinger flicking off of the middle finger thirty-six times, six flicks with each breath,
then switch hands. A strong sound is best.
The human body inherently has electricity. Generate it by rubbing. Elixir courses through to the area at the
back of your head called the “jade pillow” or “clay pellet”, and is the upper of the three energy junctures. By
covering over your ears, your Ni Wan [at the crown of your head] hears the call of Heaven beckoning forth your
life spirit, which gathers in your Ni Wan until your hearing is keen. Rubbing the sides of your nose with your
fingers unblocks your nose and prevents congestion. Using your fingers to flick the back of your skull makes a
sound like thunder, refreshing your brain and benefiting your spirit. It is very effective in preventing high blood
pressure and cerebral congestion.
(四)
Section Four:
抱肩j轉
Hug your shoulders and twist…
(說明)
Explanation:
兩臂曲肘交×抱肩,扣膏盲穴仍正坐,向左右徐徐j轉十數次,向後看同一目標,按膏盲穴在肩上,兩膀為藥石
鍼3所難到之處,常扣兩肩j轉,能散一身諸症,又可運胸腰腹各部,獲益宏偉。
語云:「病入膏盲,不可藥醫,」常扣按膏盲穴,無病可健身,有病可減輕,此式常做,亦可減疾病於無形。形
如上圖。
Bend your elbows, cross your arms over each other, and hug your shoulders, covering your Gao Mang acupoints
while sitting upright. Slowly twist to the left and right ten times, looking to the same spot behind you. The Gao
Mang points are difficult to reach with acupuncture or moxibustion. By frequently wrapping over your
shoulders and twisting, you can dispel all illnesses. This can also exercise your chest, waist, and abdomen. The
benefits are enormous.
There is a saying: “When illness enters Gao Mang, there is no medicine that can treat it.” By frequently
covering your Gao Mang acupoints, you can keep your body healthy if already free of illness, or you can
diminish illness that you may have. Practicing this posture frequently can reduce illness without your even
being aware of it. See the photo:
(五)
Section Five:
摩兩腎穴
Massage your kidneys…
(說明)
Explanation:
納氣丹田,將兩手搓熱,向左右稍後兩腰間,為腎經門穴,各擦三十六次,按古經云:「腎煖則生精」向背後左
右摩腎門穴,使其大熱,則精自生,但須使之運入丹田,則精化為氣,始獲眞益。按人腰痛大抵腎寒,或腎虛,
使腎保持温度,則寒氣不入侵,則腰痛可止。擦時要緩和輕匀,不可過於用力,傷及皮膚,凡功皆不可求急効,
過猶不及,不可不愼也。
Receiving energy into your elixir field, rub your hands to heat them up, bring them behind you to the two sides
of your waist to rub the acupoints along the kidney channel, and rub thirty-six times. The ancient classics say:
“When the kidneys are warm, essence is generated.” Rub the kidney acupoints to make them very hot. This
automatically generates essence, but you must get it to enter the elixir field for essence to be transformed into
energy, whereupon you will begin to obtain true benefit.
As for lower back ache or general kidney chill or kidney depletion, by maintaining warmth in your kidneys so
that chilly air does not affect them, lower back ache can be halted. When you rub, it should be done gently and
evenly. You must not use too much force or you may injure your skin. Always with these skills you must not seek
rapid results. You have to be careful not to overdo it, which will get you no farther than underdoing anyway.
(六)
Section Six:
摩夾脊穴
Massage the Jia Ji acupoint…
(說明)
Explanation:
此穴在脊椎之末,肛門椎骨上之第二節,通一身之血脈,以雙手之中指擦之,使其大熱,為之開尾閭,可消炎生
新,使兩腎溝通,其益無窮。
尾閭為最下之一關,按摩使熱,為開關免淤塞也,生理學家謂脊椎有交感神經,與道家之開尾閭相合。姿勢如上
圖。
This acupoint is toward the end of the spine, two sections above the tailbone [therefore lumbar region]. Blood
vessels to the whole body pass through this area. Rub with the middle finger of each hand until it is very warm.
This opens up the sacral area, and can diminish inflammation and rejuvenate tissue, causing the kidneys to
better coordinate with each other, producing limitless benefit.
The sacral region is the lowermost energy juncture. By massaging it to make it hot, you keep it from getting
clogged up. A physiologist would [instead of energy junctures] talk of the sympathetic nervous system
[presumably the lumbosacral plexus in this case], conforming to the Daoist concept of opening the sacral area.
See the photo:
(七)
Section Seven:
擦摩丹田
… Massaging your elixir field.
(說明)
Explanation:
兩手捧小腹,吸氣提肛,如腎囊下垂不能上提者可以以一手托之,慢慢上提,同時提肛,氣集丹田,吸氣後,以
兩手按小腹徐徐轉動,由左向下轉上揉動順腸之運行。吸氣一口,運揉六次,共做三十六次,不獨益腸胃,對痔
症脫肛治療亦有特効。
按腎囊為人生命關健,大凡人之外腎囊温而縮者,多健康,寒而弛鬆下垂者多不健康,丹田猶樹之根,丹田滋潤
不易凋枯也,如腎囊能自行提縮者,不必托,只上提即可,力集丹田助消化機能,更使分泌促其暢行也。此式對
腸胃病有不可思議之奇効。
With both hands holding your lower abdomen, inhale, causing your rectum to lift [i.e. drawing your belly in as
you inhale, which will be followed by exhaling with your belly expanding]. If your scrotum still hangs down and
you cannot get it to lift, you can use a hand to slowly prop it upward [to get the sensation of the pelvis tilting
upward]. As your rectum lifts, energy gathers in your elixir field. When you inhale, your hands rub your lower
abdomen in slow counterclockwise circles, six times with each breath, a total of thirty-six times. Not only does
this benefit your digestive organs, it helps treat hemorrhoids and rectal prolapse.
The scrotum is the key to the health of a man’s life force. It is generally the case for a man that if his scrotum
is warm and shrunk in, he is healthy, whereas if it is cold and hanging loose, he is unhealthy. [Yin seems to have
a fundamental misunderstanding of its dynamic response to external temperature. The reality is simply that a
man will have reduced fertility if his testicles are not hung farther from his body when it is hot out or drawn
closer to his body when it is cold out.] The elixir field is like the root of a tree, which if kept moist, will not easily
wither. If your scrotum is naturally lifted and shrunk in, it is not necessary to prop it up, and it is enough to
angle it upward. [Yin either assumes women will not be engaging in this exercise or, what is surely more likely,
that they are exempt from these particular considerations.] Power gathered in the elixir field aids digestion,
encouraging the secretion of fluids to keep the plumbing unclogged. This posture has extraordinary effects in
regard to digestive ailments.
(八)
Section Eight:
濬泉洒脚
Dredge the well to wash your feet…
(說明)
Explanation:
用左手托起左脚,右手擦左脚湧泉穴三十六次,然後如洗脚然,換右手托右脚以左手擦之,至脚心奇熱為止。再
如洗脚狀洗脚部,發熱為止。
按脚心有穴曰湧泉乃通氣血之所,按擦使熱可使炎火散發,冬不足冷,夏減脚氣,氣血和洽,行動健爽,老年人
行之尤妙。
Using your left hand to hold up your left foot, use your right hand to rub the Yong Quan acupoint thirty-six
times, as if you are washing your foot, until the sole of your foot is hot. Then switch to holding your right foot
with your right hand and rubbing with your left hand, as though washing your foot, until it is made hot.
On the sole of the foot is the acupoint Yong Quan [“bubbling well”] where energy and blood course through.
By rubbing it, you can dispel inflammation, keep your feet from being too cold in winter, or reduce the energy in
your feet during summer. Your energy and blood will be harmonious and you will walk with vigor and vibrancy.
This has a particularly marvelous effect upon the perambulating of the elderly.
以上八法每日晨起與|睡前各行一次,如不間斷,其効如神。適應症如火眼,閉耳,鼻塞,腦充血,腰酸背痛,
神經痛,腸胃病,心藏病,下墜痔疾,脚氣早洩陽萎諸症,均可防治,經試驗極有奇効。有以上諸症者請試之,
簡易經濟奇効,如有願意面授此技術者可義務指導,惟願病者癒,弱者强,全國同胞皆健康,增加反共抗俄力
量。
Practice these eight techniques every day after waking and before going to bed. If you practice in this way
without interruption, the results will be magical. These exercises are suitable for dealing with ailments such as
pinkeye, clogged ear, stuffy nose, cerebral congestion, lower back pain, neuralgia, intestinal or stomach pain,
heart disease, hemorrhoids, or early onset of impotence, all of which can be prevented and treated by these
means.
Much experience and experiment will bring extraordinary results. For those with any of the above ailments,
try these exercises. They are simple, easy, and effective. If anyone wishes to give others personal instruction in
these techniques, you may volunteer your services in giving guidance, and by way of a desire to remedy those
with illness or bring strength to those with weakness, all our compatriots will be made healthy, increasing our
strength for resisting the communists!
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