Learning and mastery of a few useful and variable things is

better than learning many things you cannot perfect.

and
The more ways in which you look at something, the
more ways there will be to understand it.
Hsing I Chuan Classics!


Yueh Feis, Ten Important Theses on Hsing I Ch'uan
Thesis of Integrity "#ne$
From the beginning, that which is discrete must have its unifcation.
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 classifed, 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. !"ternally,
there are muscles, s#in, the fve sensing organs, and hundreds of bones
of the s#eleton, mutually combined and become one. $hen struc# 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 e"ternal are combined, the front and the
rear mutually re%uired. This is what is called threading into one.
This cannot be reached through force or done from imitating. $hen
it is time to be calm, it is %uiet and transparent. In this position, you are
steady li#e a mountain. $hen it is time to move, move li#e thunder and
collapse. The speed of emitting is li#e 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. $hen moving, there is nothing that does not move. The left and
the right, the front and the rear, all without antagoni&ing, and the shape
of swiftly moving around. It is 'ust li#e water (owing downward. It is so
powerful that nothing is able to stop it. It is fred internally. $hen shot,
not fast enough to cover your ears. $ithout considering thin#ing, without
bothering to plan, simply reach the goal without e"pectation. This is
reached without intention, then isn)t it the natural way*
+ecause the Chi must be accumulated daily to gain beneft, ,ung is
trained for long term success. In contemplating the way, one passes
through the holy door. -ne must wait until one has listened repeatedly
and gained su.cient #nowledge and has reached the stage where he
suddenly comprehends, and has not ignored achieving through thorough
training, then he #nows that these things are not di.cult 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. -nly then will the organs, s#eleton
bones, limbs, and 'oints connect automatically, and the top and bottom,
the e"ternal and internal not have di.culty communicating. Then those
randomi&ed will be gathered and those divided will be unifed. The four
limbs and hundreds of s#eleton bones will all belong to one Chi.

Thesis of Yin and Yang (Two)
It is seldom heard that he who discusses stri#ing, also discussed
Chi. About the Chi, it is mastered as one but can be divided into two.
$hat are these two* They are inhaling and e"haling. The inhalation and
e"halation are the /in and /ang. The stri#ing cannot occur without
moving and calmness. The Chi cannot e"ist without inhaling and
e"haling. Inhalation is /in and e"halation is /ang. The one, which is calm,
is /in and the one, which is moving, is /ang. 0ising up is /ang and
sin#ing downward is /in. $hen /ang Chi is rising up it becomes /ang, and
when /ang Chi is being transported downward it becomes /in. $hen /in
Chi is being transported downward it becomes /in, and when /in Chi is
being transported upward it becomes /ang. This is the discrimination of
/in and /ang.
$hat 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 sin#s downward. The clean one is /ang and the
dirty one is /in. It is important that /ang should be used to nourish /in.
1enerally spea#ing, they are united as one Chi. If divided they are
distinguished as /in and /ang. Chi cannot be without /in and /ang, and it
is 'ust li#e man cannot live without having movement and calmness. The
nose cannot be without inhalation and e"halation, and the mouth cannot
be without e"iting and entering. This is the unchangeable theory of
natural cycling. 2owever, though Chi can be divided into two, in fact, it is
one. Those who li#e to study this should be careful not to restrict this.


Thesis of the Three Sections
$ell, Chi is the root of the entire body, and the sections of the body
should not have defnite places3positions. $hat are called the 4three
sections4 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 tal#ing 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 tal#ing about the middle section, then the chest is the top
section, the abdomen is the middle section, and the %an Tien is the
bottom section. If tal#ing about the bottom section, the feet are the
ending section, the #nees are the middle section, and the hips are the
root section. If tal#ing about the arms, the hands are the ending section,
the elbows are the middle section, and the shoulders are the root
section. If tal#ing about the hands, the fngers 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 tal# more about feet.
2owever from the head to the feet, all have three sections. 5ost
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. 2ow 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. 2owever, all of these discussions are
but dividing into sections to tal# about them. If we tal# 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*


Thesis of the Four Extremities
Try, in addition, to discussing the body and the Chi, to discuss the
e"tremities. The e"tremities are the surplus ends of the body. Those who
tal# about the body have never mentioned these since the beginning,
and those who tal# about the Chi have also seldom discussed them.
6tri#ing is from the internal and emitted to the outside, and thus the Chi
is from the body and reaches to the e"tremities. If the application of Chi
does not originate from the body, this is void and not solid. If it does not
manifest in every e"tremity, though solid it is still void. 2ow is it possible
to not tal# about the e"tremities* 2owever, these are only the
e"tremities of the physical body and not the e"tremities of the Chi.
$hat are the four e"tremities* The hair is one. +ecause the hair
does not belong to one of the Five 7hases and is not related to the four
limbs, it seems this is not worth discussing. 2owever, the hair is the
ending of the blood and the blood is the ocean of Chi. !ven 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. $hen the hair is strong enough to shoot up
the hat, the blood ending is su.cient. -thers such as the tongue is the
ending of the muscles and the muscles are the Chi bag 8capable of
storing Chi9. If the Chi cannot be manifested in the ending of the
muscles, then there is not enough %uantity of Chi to fll up the muscles.
Therefore, the tongue should urge 8push against9 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 brea# the tendons
and the nails are able to penetrate the bones. If able to do this, the Chi
of the four e"tremities is su.cient. $hen the Chi of the four e"tremities
is su.cient, the Chi will be plenty automatically. In this case, how can it
be still void and not solid, or though solid still void*


Thesis of the Five Phases
$hen tal#ing about stri#ing, discuss the posture. $hen tal#ing
about the postures, discuss Chi. 5an has fve viscera, which therefore
form the shape. From the fve viscera, the Chi is born. The fve viscera
are really the original bearers of human nature and the source of
growing Chi. They are named heart, liver, spleen, lungs, and #idneys.
The heart is Fire and has the appearance of (aming upward. The liver is
$ood and has the shape of curved and straight. The spleen is !arth and
has the feeling of solid and sincere. The lungs are 5etal and have the
capability of initiating changes. The #idneys are $ater and have the
talent of moistening the lower body. This is the meaning of the fve
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 tal# about martial a:airs 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.
;nderneath the lungs and above the stomach is the location of the heart
primary Chi channel. The heart is the #ing of Fire, and once it moves all
other primary ministerial Fires will naturally follow. +etween the two
(an#s, left is the liver and right is the spleen. -n the fourteenth section
of the spine are the #idneys. These are the positions of the fve viscera.
2owever, all these fve viscera are lin#ed with the bac# spine and
connected with the #idneys essence. As to the waist, it is the home
position of the two #idneys. They are the frst among the pre<heaven,
and especially are the origin and root of all other viscera. Therefore,
when the #idney $ater is su.cient, then 5etal, $ood, $ater, Fire, and
!arth will have the opportunity to create. These are the positions of the
fve viscera.
In addition, the fve viscera e"isting internally have their defnite
positions. 5anifested on the body, they also have their special positions.
They are the nec#, the top of the head, the brain, the bones, the bac#,
and the waist. The two ears are the #idneys, the two lips and two chee#s
are the spleen. The two hairs 8head hair and body hair9 are the lungs.
The forehead is the leader of the si" /ang organs and gathers the
!ssence of the fve viscera 8/in organs9 and actually is the main master
of the head and face and is the governor of the entire body.
The /intang, is the #ey place of the 6tomach Chi of /ang +rightness.
$hen the human nature starts at the Tianting, its functioning is
approached from here. The Chi generated and developed is able to reach
the si" /angs from the #idneys and it is really the main #ey place of the
Tianting. Two eyes are both the liver. 6tudied in more detail, the tip 8of
the eyes9 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 8of the eyes9 means the lungs and the blac# is the liver. The pupil
is the #idneys and is actually the !ssence gathering of the fve viscera.
6o, they 8the eyes9 are not only especially related to the liver.
The nose is the lungs, the two chee#s are the #idneys, the front of
the ear doors are the 1all +ladder, and the high bones behind the ears
are also the #idneys. The nose is the !arth Center and is the source of
the birth and nourishment of the million ob'ects. It is actually the master
of the center Chi. The 0en&hong is the meeting of blood and Chi,
thrusting upward into the /intang and reaching to the Tianting it is also
the most important place. ;nder the two lips is the Cheng'iang and
underneath the Cheng'iang is the =ihe, correspond to the Tianting and
also relate to the #idney channel.
The head and nec# are the pathway to the fve viscera and the
main gathering place of blood and Chi. The front is the entering and
e"iting path of food and air and the rear is the ascending and
descending way of #idney 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 #ey points in the entire body. The two nipples are
the liver and the two shoulders are the lungs. The two elbows are the
#idneys. The two shoulders on the bac# is the spleen. The ten fngers are
the heart, liver, spleen, lungs, and #idneys. The #nees and the calves are
both the #idneys. The bottoms of the two feet are the important places
of the #idneys and the /ong%uan are the cavities of the #idneys.
1enerally, how the body is related is as follows. Those places which
are conve" are the heart. Those concave are the lungs. Those places
where the bone is e"posed are the #idneys. The tendons 'unction places
are the liver. And where the (esh is thic# are the spleen. >oo#ing at them
from the /i, the heart is li#e a fery tiger, the liver is li#e an arrow, the
spleen with the unlimited strength of the Chi and >i. The distribution of
the liver channel is the most variable spiritually, the movement of the
#idneys Chi is fast li#e the wind. $hen 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 in#. As to the production,
con%uest, and derivation, though there is some other discussion already,
studying their #ey points, there is a total comprehension automatically.
The Five 7hases and the hundreds of parts of the body, after all, are one
unit. The four bodies and the three centers are combined into one. $hy
do we have to pay attention to every channel and every branch or
section of the body*


Thesis of the Six Combinations
2sin combines with /i, /i combines with Chi, and Chi combines with
>i are the three internal combinations. 2ands combine with feet, elbows
combine with #nees, and shoulders combines with hips are the three
e"ternal combinations. These are called Liou He 8the si" combinations9.
The left hand combines with the right foot, the left elbow combines with
the right #nee, 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 e"ternal 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 #idneys combine with the bones. These cannot be thought not to
be the internal combinations. 2ow can there be only si" combinations*
They are divided only for discussion. In all, one place moves, everywhere
moves one place combines, every place is combined. The fve shapes
and hundreds of bones will all be useful.


Thesis of the Seven Advancings
The head is the leader of the si" /angs and is also the master of the
entire body. The fve sensing organs and hundreds of bones do not but
rely on it. Therefore, the head cannot but advance. The hands move frst,
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
?hongwan cavity and the #ey is in the waist@ when the waist does not
advance, then the Chi is wea# and not solid. Therefore, it is important
that the waist must advance.
/i is threaded throughout the entire body, and the movements
depend on the stepping. If the stepping is not forward, then the /i is in
vain and cannot do anything. Therefore, the stepping is important in
advancing. Then, when attac#ing the left, the right must be advanced,
and when attac#ing 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 /i connection and be related to each
other. -nce tal#ing about advancing, then the entire body does not have
the appearance of delaying and hesitation.


Thesis of the Bod!s "aneuvers
$hat are the body)s maneuvers* 6imply T&ong 8straight forward9,
2ern 8sideways9, 1au 8moving high9, =i 8moving low9, Ainn 8advancing9,
Tuey 8retreating9, Faan 8reversing9, and Tseh 8beware of the (an#9. T&ong
is releasing the posture forward and not returning. 2ern is to enwrap the
>i, opening up the way, which cannot be resisted. 1au is to e"tend the
body, and the body has the tendency to rise. =i is to press down the
body and ma#e the body have the shape of drilling and sei&ing. $hen is
should be forward, then forward. +ounce the body and straight forward
bravely. $hen you should retreat, then retreat. >ead the Chi bac# and
convert the posture into yielding.
As to turning the body and beware of the rear, the rear is the front.
$hen I beware of the left and right, nobody dare to resist me from the
left or the right. /ou should not be inhibited. First, you must inspect the
opponents strong and wea#, s#illfully apply #ey tric#s 8strategy9,
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. =o not be stubborn in the rules and do not deliberate.
$hen it is time to advance, then do not retreat. If retreating, then the
Chi strength is wea#ened. $hen 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. $hen you beware of the left and right, the left and
right are never felt to be left and right. In all, the #ey is in the eyes, and
the change is from the heart, then when the #ey is held, it is applied to
the body. $hen the body is moving forward, it does not need an order,
the four limbs are forward. $hen the body is retreating, then hundreds
of s#eleton bones are all in their positions scientifcally. 2ow can we not
tal# about the body)s maneuvers*


Thesis of Ste##ing
$hen the fve sensing organs and hundred s#eleton bones decide
to move, in fact, the stepping transports them. The stepping is the
foundation of the entire body and the governing #ey 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. 2owever, 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, e"tend, and withdraw* If not for
the stepping, how to demonstrate the marvelous variations* $hat is
called the tric#y #eys 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* 1oals
cannot be reached by force.
The movements originate from no heart and the e"citement is
generated from no feeling. $hen the body wishes to move, the stepping
will also move around. $hen the hands are going to move, stepping has
already progressed to the urgent position. This happens without
e"pectation, 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 defnite positions is
stepping. Also the one without defnite positions is also stepping. 6uch
as the front leg steps forward, the rear leg will follow. The front and the
rear all have a defnite position. If the earlier stepping steps later, and
the later stepping steps frst, also if the earlier stepping is used as the
frst stepping for the later, or the later stepping is used as the following
stepping for the frst, then the earlier and the later stepping will naturally
not have defnite positions. In all, when tal#ing about the situation of the
fst 8style9, the important point should be considered to be stepping.
>ively or not is also decided by stepping. Agile or not also depends on
stepping how great are the applications of steppingB
The fst 8this style9 is named 2sin /i 8heart<mind9. In 2sin</i, the /i
8intention9 originates from the 2sin 8heart9 and the fsts are emitted
according to the /i. /ou must #now yourself and the opponent, following
the opportunity and responding with variations. The Chi in the heart is
emitted. The four limbs all move. $hile the feet are raised, they are
grounded. $hile the #nees are lifted, they have number 8specifc
techni%ues9. $hile turning, there are positions. Combine with the
shoulders and coordinate with the hips, three tips are matching, and the
2sin, /i, and chi internal three are combined. The fst is combined with
the feet, the elbows are combined with the #nees, and the shoulders are
combined with the hips, e"ternal three are combined. The palm centers,
the sole center, and the 2sin, three centers and one Chi are mutually
combined. $hen far, the hands are not emitted. The fsts are used to
stri#e within fve feet and beyond three feet, no matter whether moving
forward, retreating, moving to the left or to the right, every step
corresponds with each fst 8stri#e9. The concept is marvelous if able to
reach. The opponent cannot see your shape.
$hen the hands are emitted, they are fast li#e the wind and the
arrow. The sound is li#e thunder. Appear and disappear li#e a rabbit. It is
li#e a lively bird entering the woods. !ncountering an enemy, li#e a giant
cannon whose power can destroy a wall li#e a thin one. The eyes are
sharp and the hands are fast. $hen you 'ump forward, it is
straightforward for swallowing. +efore e"changing hands, the Chi is
already forward. -nce the hands have entered, the agile movements are
most marvelous. $hen you see an opening, do not stri#e. 6ee the 2ern,
then stri#e. 6ee the opening, do not stand frm. 6ee the 2ern, then stand
frm. 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
s#illful tric#s all depend on the aliveness, ability to go, ability to ft in,
ability to be soft, and ability to be hard, ability to advance, and ability to
retreat. Not moving, steady as a mountain. As di.cult to fgure out as
/in and /ang. ;nlimited li#e the heavens and the earth. Full li#e a huge
granary. !"tensive and abundant as the four seas. +right and shining li#e
the three lights. Inspect the opportunity of the opponents attac# and
determine the advantages and disadvantages. There are advanced
techni%ues to be calm and wait for the movement. There are borrowing
techni%ues, moving to deal with the calmness. The borrowing techni%ues
are easy and the advanced techni%ues are hare. The advances
techni%ues should still be considered frst.
Those who are e"changing bravery should not thin# about
mista#es. Those who thin# about the mista#es fnd it hard to move even
an inch step. 0ise li#e a penetrating arrow and fall li#e the wind. The
hands grasp the hands, attac# forward. !very movement automatically
combines secretly. 6peedy li#e lightning in the s#y and beware of the two
sides, left and right. Turning to the rear is 'ust li#e a tiger searching the
mountain. Chop and stri#e are used, intrepid and indefensible. Chop the
endings 8limbs9 and attac# the face, aiming for the Aongtang. Thrusting
upward and downward, it is li#e a tiger, also li#e an eagle swooping
downward to a chic#en coop. =o not be hurried in turning over the rivers
and reversing the ocean. A single phoeni" that dares to (y 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.
$hen 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. $ithin the
emitting, how to understand the secret application* $hen the meaning
has been e"plained, its marvelous nature can seem to be supernatural.
$hen a bird of prey enters the woods, it must not catch its wings. $hile
an eagle is sei&ing a small bird, its postures are balanced in four
directions. To win the victory, the four e"tremities must be gathered
neatly. First, still need the hand to protect the heart. 7lan the strategies
and apply them s#illfully, a spirit of thunder and a venomous heart is the
best policy. The hands and the eyes are able to defeat the opponent.
$hat is dodging* $hat is advancing* To advance is to dodge and to
dodge is to advance. =o not loo# for the distant answer. $hat is called a
stri#e* $hat is called beware* To beware is to stri#e and to stri#e is to
beware. The hands are 'ust simply emitted. The heart is li#e gunpowder
and the fst is li#e a canon ball. $hen the trigger is moved, it is hard for
the bird to (y. The body is li#e a bow and bowstring and the hands are
li#e the arrows. $hen the string is aimed ant the bird, the marvelous
results will be seen. $hen the hands move, li#e lightning lightning is so
fast that there is not enough time to close the eyes. The stri#ing is li#e
thunder and it is so fast that there is no time to cover your ears. The fve
paths are actually the fve entrances. Nobody protects them but you.
$hen the left hand passes the chee#, the right hand will go. $hen the
right chee#s hand is going, the left chee#s hand is coming. The two
hands are bound fsts and released to the face. The doors of the fve
gates are tightly closed. The fsts are emitted from the heart and fall
onto the nose. The feet are from underneath the ground. $hen a foot is
raised fast, the heat Fire is (aming. The Five 7hases are 5etal, $ood,
$ater, Fire, and !arth. The Fire is (aming upward and the $ater is
(owing downward. I have the heart, liver, spleen, lungs, and #idneys.
The Five 7hases can mutually cooperate without mista#e.


Thesis of Fighting
1rab the right enter the left. 1rab the left enter the right. $hen
stepping forward, the heels touch the ground frst. The tip of the foot
uses the toes to grab the ground. The stepping must be steady and the
body must be solemn. The stri#e must be frm, solid, and have >i from
the bones. $hile going, the hands are rela"ed and when they reach the
opponent they become fsts. $hen fsts are used, curl in tightly. $hen
you grab, the grabbing must have chi. From the top to the bottom, the
Chi must be uniform. !"iting and entering use the heart as master. The
eyes, hands, and feet then follow. =o not be greedy and do not be
defcient. The elbows should fall into the cave of the elbows and the
hands should fall into the hands cave. The right leg moves frst and the
tip of the shoulder moves forward. This is e"changing steps.
The fst 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 fst, one
branch moves, hundreds of branches all follow. There is a secret in
emitting Aing, when one is grabbing, the entire body is all grabbing.
$hen one is e"tending, the entire body is all e"tending. !"tending must
e"tend enough to enter the grabbing must grab to the root. >i#e
wrapping the cannon, wrap tightly, and restrained with >i. It does not
matter whether lift stri#ing, press stri#ing, ward o: stri#ing, rotating
stri#ing, chopping stri#ing, thrusting stri#ing, drilling stri#ing, elbow
stri#ing, shoulder stri#ing, palm stri#ing, head stri#ing, forward step
stri#ing, bac#ward step stri#ing, smooth step stri#ing, sideways step
stri#ing, and front, rear, left, right, top, and bottom all hundreds of
stri#ing methods, all must mutually follow. 0eleasing hands frst occupy
the front door. This is called cunning.
The bone sections must be matched. If not matched, no >i. 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. 6tri#ing must have follow<up. If
no follow<up, then not e:ective. 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 refned. If not
refned, then it will be fooled. $hen attac#ing, must be brave and ferce
li#e an eagles stoop. +e calm e"ternally and audacious, and use the
opportunity s#illfully. 5ust not be afraid, hesitant, and suspicious. The
heart is small and the bladder is big 8brave9. The face loo#s nice the
mind is venomous. +e calm li#e a scholar and move li#e the thunder
stri#ing.
The opponents approaching posture must also be carefully
inspected, such as the feet #ic#s, the head bumps, the fst stri#es and
the shoulder action, narrowing the body to advance, relying on the body
to raise and emit, wal#ing diagonally and e"changing stepping,
intercepting stri#es and retreating the body, and lifting and e"tending
the leg for emitting. $hen wary of feet to the east, must prevent being
#illed from the west. The top is void, the bottom must be solid. 6o many
tric#s that the fngers are not enough for bending 8counting9. /ou must
fgure out the clever tric#s and opportunities. The fast hand stri#es the
slow hand. The traditional sayings should not be ignored. Indeed have
their #nowledgeable opinion.
0ising, e"pect falling. Falling, e"pect 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 li#e a tiger searching
the mountain. The hands rise li#e lightning and fall li#e speedy thunder,
the wind blowing the rain, the eagle sei&ing the swallow, the
sparrowhaw# entering the woods, and the lion catching a rabbit. $hen
the hands are raised, the three centers match each other. Not moving,
li#e a scholar. And moving, li#e a dragon and a tiger. If too far, the hands
should not be emitted for stri#ing. Two hands protect the sides of the
heart. $hen an attac# is from the right, intercept with the right and
when and attac# 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 #ic# and if it is
close, add the #nee. Far or close must be #nown properly. The fsts stri#e
and the foot #ic#s, from the head to the postures inspecting the
opponent can cause you to thin# of advancing. $hen there is an /i, do
not have shape 8e"ternal appearance9. $hen there is a shape, you will
not win.
The method of defeating the opponent@ inspect and be aware of the
shape of the ground. $hen a fst is in an advantageous position, the
hands must be speedy. The feet must be light 8agile9 and when the
postures are moving, they are li#e a cats wal#. 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 tric#. The hands arrive and the feet also
arrive, stri#ing the opponent is 'ust li#e pulling up grass. The top stri#es
the throat and the bottom stri#es the groin. The left or the right (an#
remains in the center. It is not far to stri#e ten feet away. It is close, it
can be within only an inch.
$hen the body moves, li#e a wall collapsing. $hen the feet are
falling, li#e a tree is growing roots. $hen the hands are rising, li#e a fred
cannonball, thrusting straightforward. The body should be li#e a living
sna#e, when the head is attac#ed, the tail will respond, when the tail is
attac#ed, the head will respond, and when the middle section is
attac#ed, then the head and the tail both respond. $hen stri#ing
forward, must be aware of the rear. ,nowing forward, you should also
#now bac#ward. The heart moves li#e a horse, the shoulders move with
the speed of wind. $hen training, it seems there is someone in front of
you and when you are e"changing the hands, even though there is an
opponent, it is li#e fghting nobody. $hen the front hand rises, the rear
hand urges closely. $hen the front leg rises, the rear leg follows closely.
There are hands in front of you. =o not see the hands. And there are
elbows in front of the chest. =o not see the elbows.
If you see an opening, do not stri#e, and if you see the opening, do
not advance. The fst should not stri#e the false rising and also not stri#e
the false lowering. $hen the hands rise, the feet must fall. $hen the
feet fall, the hands must rise. The heart must move frst and the /i must
defeat the opponent. The body will attac# the opponent, and the
stepping must be better than the opponents. The front leg is li#e
crossing and the rear leg is li#e stic#ing. The head must stic# up and the
chest must be e"posed. The waist must grow and rise, and the =an Tien
must transport the Chi. From the top to the feet, the one Chi must thread
through. 2olding fear in the battle and the heart is cold, then surely not
able to win. ;nable to inspect the tal#ing and view the color, surely not
able to prevent the opponents intention and surely not able to move
frst. 2e who moves frst is the master, and he who moves second is the
follower. +e able to thin# only of advancing and do not #eep thin#ing of
retreating.
The three sections must be clear, the three tips must match, and
the four e"tremities must be gathered. ;nderstanding the three centers
will increase by one more power, comprehending the three sections will
add one more techni%ue, understanding the four e"tremities will
increase one essence, understanding the Five 7hases will increase the
one Chi. ;nderstanding the three sections, not greedy and not defcient,
rise, fall, advance, and retreat will have more variations. Three rounds
and nine turns are one posture 8in each posture9. The one heart must
master all. ;sing the two Chi to govern the Five 7hases, practice all the
time, do not be delayed morning and evening. Crossing the legs
8meditation9 and stri#ing 8form practice9 must often be forced. After the
,ung 8,ung Fu@ energy and time9 has passed, it will be natural. This is
sincere language and not empty tal#.