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Five Word -Verses : 五字訣
[ 五字 歌, 訣]
Pugalistic Knowledge : 拳學
Li Dong Feng : 李東風 [Li, East Wind
], Note: East-wind is currently a very common Chinese name, there is evidence that it first appeared in the Ming dynasty.
(CE. 1368-1644) as personal name.
Disambiguous :
Identity : 粗成五字訣;
拳學 (Five Characters, Boxing Knowledge )
Alleged Author : Li Dong-feng (
李東風 ) 先師寫於鹿邑
Source
: 隱山 hidden mountain; Yin Shan (李東風先師寫於鹿邑
隱山) Some sources say 'yun shan' which would be 雲山
[雲門山志 yun men shan zhi, would be a Buddhist
temple ], yun means 'cloud'.
[ Note : Nearly all of the Chinese martial or health exercises when claiming a lineage history, tend to choose iconic beginnings
[ famous man, famous mountain, famous dynasty-period ], and tend to mingle, whole or in part, prior archaic events [
which are not completely known ] with later Renaissance 'romantic' history [ the giant, Chang San-feng was a hero against
the Mongol government and he 'created' Tai-chi-] and embellish it with serendipitous events [ knowledge found in a cave, found
in a tomb, or inspired by watching a bird and a snake fight ; Note also, that Yun-shan is also deemed honorific enough
that children may be named with it, ie. Yun-shen Li, Li being the family name ].
Commentary :
"The Daozang ( 道藏, Treasury of Tao) is sometimes referred
to as the Taoist canon. It was originally compiled during the Jin, Tang, and Song dynasties. The version surviving today was
published during the Ming dynasty. The Ming Daozang includes almost 1500 texts.
Following the
example of the Buddhist Tripitaka,
it is divided into three dong ( 洞, "caves", "grottoes" ). >
They are arranged from "highest" to "lowest": > The Zhen ("real" or "truth" 眞) grotto. Includes the Shangqing
texts. > The Xuan ("mystery" 玄) grotto. Includes the Lingbao scriptures. The Shen ("divine" 神) grotto.
Includes texts predating the Maoshan （ 茅山） revelations.
Daoshi generally do not consult published versions of the Daozang, but individually choose, or inherit, texts included in
the Daozang. These texts have been passed down for generations from teacher to student. The Shangqing school has a tradition
of approaching Taoism through scriptural study. It is believed that by reciting certain texts often enough one will be rewarded
with immortality.[65] http://en.wikipedia.org/wiki/Taoism
The Five Word Verses, also called
the 'Five Characters Secret', is classified as part of the quan2 xue2, 'boxing knowledge' ( 拳學 )
associated with the 'usual given' documentary history of LHBF heritage; this in itself does not validate it. The document is called 五字 訣,
both word, zi4 字 and farewell jue2 訣 and song-secret ge2 歌 each has been used to name the verses;
the context usage implies, sometimes, the idea of 'parting' 'secrets' as a 'farewell';
this is two-sided: imparting knowledge to a 'student' who is leaving, or the last words of a teacher, who is 'departing',
dieing. The expression: zi4 jue2 字訣 words at parting 'farewell' is somewhat better.
[
This duality of meaning is also conveyed in the mythic legend that sage
Lao
Tze as he 'departed' to the 'West' he 'gifted the gatekeeper with a book.]
The
Five Word Verses ( 五字訣, 五字歌) are
typically said to have been 'written by Li Tung-feng ( 李東風
) sometime after the First Song Dynasty, at about 'the year 1100'
[ and possibly 500 years later ].
As
often as this is recorded, there is no convincing evidence of the story in real history. [ A search of archaic martial and
or taoist literature for 'notables' returns nothing for Li Tung -feng; nor for this poem. 'East-wind' Li is a person of unknown
origins and unknown abilities, and of an imprecise historical time. The name east-wind may be symbolic due to earlier Chinese
history.]
An analysis by a foremost authority on Chinese language and music also concludes it is 'unknown' in itself. [ John
Thompson, http://silkqin.com ]
It can be said however, that 'poem' verse..of variable character number [3,4,5..] is an established
and studied part of Chinese dynastic history; the Song Dynasty was noted for its' 'song' verses.
The usual location given is:
於鹿邑隱山 in, at, LU (deer)
District-city, YIN ( hidden-concealed )
SHAN (mountain) 先師寫
'Master Li took refuge
at Yun 雲(云) [cloud] Mountain and / or Yin 隱 [hidden] Shan 山 mountain
(東南=
东南)
Southeast, from the Lok [Lu] 鹿邑 District. '+ Yun Shan, cloud mountain,
there are many, 'cloud' is used to describe a 'secret place' + Lok
District, ????unknown, unclear.
'” While living
on Mt. Yun, he authored the famous Five Word Song, which serves today as the only extant
treatise explaining the principles of the “original” Lop Hop Pak Fat.”
An approach to understanding
this history, is that as current writers are using Cantonese,
Mt. Yun could likely be
Yuan, and S.E. Lok, maybe, Luo. Most modern Chinese hotels also like to be called Yun, 'cloud hotel',
to improve marketing. [ HuaShan is also popular, being equivalent to 'best'.]
A balanced choice may be:
yun [yin] shan, 雲山,cloud-hidden 隱 mountain :
Bai yun Mountain 白雲山 [Note: as for legend making, accrediting the exercise
or verses to Mt.Hua Shan would be simple due to its' notoriety; accrediting it to often confused source of Jiu-Hua-Shan
could have been done with less success; accrediting it to 'cloudy' mountain adds a mystic
aspect to the history.]
The Five-word Verses, in themselves, lack the terseness and depth in comparison with the core LiuHe
BaFa verses. Common taoist concepts as wu-wei, innate 'non-thinking' intuition and similar does exit. There is
also numerous repeations and warnings to 'study' the verses for success. This, to me, implies some non-taoist editing.
Five-Character
( 五字訣 ) 'Verses' of boxing
knowledge,
...Wu Zi Jue ( 拳學
)
心意本無法，包羅小天地，要學心意功，無象亦無意，視不能如能，
01-05
乘勢擊與顧，步步占先機，剛柔互參就，虛靈含有物，原來自我始，
06-10
兩腿似弓彎，彷彿臨大敵，形動如浴水，有法是虛無，釋家為圓覺，
11-15
先從八法起，收放勿露形，生疏莫臨敵，剛在他力前，時時要留意，
16-20
調息坎離交，窈窈溟溟趣，雙單可分明，伸縮腰著力，目光如流電，
21-25
若履雲霧霽，虛無得自然，道家說無為，養我浩然氣，鬆緊要自主，
26-30
動時把得固，柔乘他力後，蓄力如弓圓，上下中和氣，忽隱又忽現，
31-35
陰陽見虛實，臂脊須圓抱，精神顧四隅，飄飄乎欲仙，無法不容恕，
36-40
有象求無象，遍身皆彈力，策應宜守默，一發未深入，彼忙我靜待，
41-45
發勁似箭直，守默如卧禪，息息任自然，虛引敵落空，内外混元氣，
46-50
前四後佔六，浩浩乎清虛，放之彌六合，不期自然至，見首不見尾，
51-55
不偏亦不倚，審機得其勢，攻守任君鬥，悟透陰陽理，動似蟄龍起，
56-60
避免敵重力，欲收放更急，息念要集神，掌握三與七，意動似懼虎，
61-65
氣靜如處子，顯隱無與有，道理極微細，元根築基法，世間無難事，
66-70
神意要集中，欲緊未著力，見形尋破綻，處處無乘隙，法術二而一，
71-75
形似游龍戲，舒筋活血脈，水火得相見，奇正得相生，犯者敵即仆，
76-80
凝神尋真諦，欲動似非動，蘊藏皆珠玉，欲學果有誠，推動轉輪器, 81-85
運使求均衡，絲毫不相讓，呼吸細綿綿，缺一不能立，縱橫與起伏，
86-90
榮衛得適宜，精研内外功，動靜隨心欲，五總九節力，妙法有和合，
91-95
靜中還有意，說難亦非難，久恒與智慧，一觸力即發，螺旋循環氣，
96-100
腕肘肩胯膝，升降緩而急，兩手輕輕起，陰陽運行數，一吸氣便提，101-105
心虛腹要實，麤成五字訣，欲學持有恒，離塵空虛寂，息念氣自平，106-110
看易本非易，華嶽希夷門，使敵難迴避，逢敵莫惶張，足踏手脚齊，111-115
得法可應變，曲伸無斷續，意動氣相隨，氣氣可歸臍，率然取其勢，116-120
後學莫輕視，升堂可入室，拳拳得服膺，默默守太虛，有志事竟成，121-125
力行最為貴，欲鬆似非鬆，開闔收與放，節節力貫串，有術方為奇，126-130
轉移有曲折，關節含蓄力，一提氣便咽，首尾不相離。 131-134
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