The

Study of
Bagua Quan

Bagua Quan Xue

Sun Lutang
Translated by Franklin Fick

Shen Long Publishing

www.shenlongpub.com
Shen Long Publishing

www.shenlongpub.com
Bagua Quan Xue by Sun Lutang 1917

English Translation Copyright © 201 3 by Franklin Fick.

All Rights Reserved.

No part of this book, expect for brief review, may be reproduced, stored in a retrieval system, or transmitted
in any form or by any means-electronic or mechanical, including photocopying, recording, or otherwise
without permission in writing from the publisher or author.

Disclaimer
This book is intended for informational purposes only. The author (s), translator (s), and publisher of this
book disclaim all responsibility for any liability, loss , injury, or risk, personal or otherwise, which is
incurred as a consequence, directly or indirectly from reading and or following the instructions contained
herein.

Please consult your physician before starting any exercise program.

Table of Contents

Introduction to Bagua Quan Xue

Preface

Author's Preface

Guide to Using the Book

Chapter 1 – Names of the Bagua Quan Shapes

Chapter 2 – The Three Faults for Beginners Entering the Gate

Chapter 3 – Nine Demands for Entering the Gate of Practice

Chapter 4 – The Four Virtues, Eight Abilities, and Four Conditions of

Bagua Quan

Chapter 5 – Bagua Quan Circle Walking and Piercing Palms

Chapter 6 – The Study of Wuji

Section 1-The Study of Wuji in Pictures

Chapter 7 – The Study of Taiji

Section 1 – The Study of Taiji in Pictures

Chapter Eight – The Study of Liang Yi

Section One-The Study of Liang Yi

Section Two-The Study of Liang Yi

 Section Three-The Study of Liang Yi

Section Four-The Study of Liang Yi

Section Five-The Study of Liang Yi and the First Right Posture

Chapter Nine – The Study of Si Xiang

Section One-The Study of Si Xiang

Section Two-The Study of Si Xiang

Section Three-The Study of Si Xiang

Section Four-The Study of Si Xiang

Section Five-The Study of Si Xiang

Section Six-The Study of Si Xiang

Section Seven-The Study of Si Xiang

Section Eight-The Study of Si Xiang

Chapter Ten-The Study of Qian Trigram Lion Form

Section One-The Study of Qian Trigram

Section Two-The Study of Qian Trigram

Section Three-The Study of Qian Trigram

Section Four-The Study of Qian Trigram

Section Five-The Study of Qian Trigram

 Section Six-The Study of Qian Trigram

Chapter Eleven-The Study of Kun Trigram Qilin Form

Section One-The Study of Kun Trigram

Section Two-The Study of Kun Trigram

Section Three-The Study of Kun Trigram

Section Four-The Study of Kun Trigram

Section Five-The Study of Kun Trigram

Section Six-The Study of Kun Trigram

Chapter Twelve-The Study of Kan Trigram Snake Form

Section One-The Study of Kan Trigram

Section Two-The Study of Kan Trigram

Section Three-The Study of Kan Trigram

Section Four-The Study of Kan Trigram

Section Five-The Study of Kan Trigram

Section Six-The Study of Kan Trigram

Chapter Thirteen-The Study of Li Trigram Sparrowhawk Form

Section One-The Study of Li Trigram

Section Two-The Study of Li Trigram

 Section Three-The Study of Li Trigram

Section Four-The Study of Li Trigram

Section Five-The Study of Li Trigram

Section Six-The Study of Li Trigram

Section Seven-The Study of Li Trigram

Section Eight-The Study of Li Trigram

Chapter Fourteen-The Study of Zhen Trigram Dragon Form

Section One-The Study of Zhen Trigram

Section Two-The Study of Zhen Trigram

Section Three-The Study of Zhen Trigram

Section Four-The Study of Zhen Trigram

Section Five-The Study of Zhen Trigram

Section Six-The Study of Zhen Trigram

Chapter Fifteen-The Study of Gen Trigram Bear Form

Section One-The Study of Gen Trigram

Section Two-The Study of Gen Trigram

Section Three-The Study of Gen Trigram

Section Four-The Study of Gen Trigram

 Section Five-The Study of Gen Trigram

Section Six-The Study of Gen Trigram

Section Seven-The Study of Gen Trigram

Section Eight-The Study of Gen Trigram

Chapter Sixteen-The Study of Xun Trigram Phoenix Form

Section One-The Study of Xun Trigram

Section Two-The Study of Xun Trigram

Section Three-The Study of Xun Trigram

Section Four-The Study of Xun Trigram

Section Five-The Study of Xun Trigram

Section Six-The Study of Xun Trigram

Section Seven-The Study of Xun Trigram

Chapter Seventeen-The Study of Dui Trigram Monkey Form

Section One-The Study of Dui Trigram

Section Two-The Study of Dui Trigram

Section Three-The Study of Dui Trigram

Section Four-The Study of Dui Trigram

Section Five-The Study of Dui Trigram

 Section Six-The Study of Dui Trigram

Chapter 18-Bagua Quan Pre-Heaven and Post-Heaven Combined into

One

Chapter 19-Bagua Pre and Post Heaven Combined into One Diagram

Chapter 20-Bagua Pre and Post Heaven Combined into One Diagram
Explained

Chapter 21-Bagua Quan Yang Fire Yin Symbol

Chapter 22-Bagua Quan Training The Shen To Go Back To Void

Chapter 23-Bagua Quan Skill of Transforming Shen, Method of

Postures Borrowing the Conditions from Heaven and Earth

About the Translator

About Shen Long Publishing


Sun Lutang: Field Officer of the President's Office, Army Infantry Captain 7th Rank, Literary Tiger Order
Introduction to Bagua Quan Xue
I read Mr. Sun Lu Tang's Xing Yi Quan book and saw the philosophy and theory, how intricate and exact.
That is why I went to visit him. He was happy to meet me and talk about the virtues of Xing Yi Quan. So,
he taught me the basic methods.

He speaks of Xing Yi as reversing the natural flow of Pre-Heaven Qi. The Doctrine of the Mean is also
called the Central Way, and this is the same as the Qi (energy) that Mengzi (Mencius) called Zhi Yang Er
Wu Hai (cultivate the Upright and do no harm).

Today in the methods of Neijia Quan (Internal Style Boxing), the three styles of Taiji, Bagua, Xing Yi have
nothing in common. My work for about thirty years is to combine into one all of the internal family boxing
methods, seeking among them Taiji's empty center, Bagua changing center, and Xing Yi's straight center.
Center means keeping upright without fail. Leaning means to have the chance to be defeated. Xing Yi
attacks the strength of the person, not the deficiency. Bagua changes freely. Taiji is naturally continuous
without gaps, responding so that the body does not break away or resist., using utmost softness in the
center, the arms like holding a baby.

Using this, even if suddenly the opponent attacks there is no place for his bravery to penetrate. His force is
transformed every time. Although practicing this, it is incorrect to desire to use the skill to defeat people. A
virtuous person who aspires to benevolence wants to cultivate the Qi (energy). The ideal is to hope for
enough power to attend to things and nothing more.

Showing the reason for this truth, in ancient times the sage rulers Yao, Shun, Yu, and Shang, civil and
military, according to legend were fair and unbiased, the way was not to strive for victory and no one can be
superior, just as this truth. The same as Zhuangzi said.

The skill to advance, I heard Mr. Sun say the real benefit is the true sage's Doctrine of the Mean. It is not
easy. Mr Sun is a straight forward and generous person. He doesn't care if he just met you or you are an old
friend, he will tell you everything he knows without a grudge. Even though the teachings are complete,
there is the worry that only one or two people out of one hundred will be able to understand it, so I am
afraid that this art will not be passed on.

Today Mr. Sun is composing Bagua Quan Xue. Mr. Wu from Yang Zhou wrote me to request an
introduction for this book because I have heard of Mr. Sun. Even though I wrote a short description it
doesn't represent 1/10,000 of its whole entirety.

Qi River

Written by Chen Zeng Ze

Bright Sacred Lake

Baptize the Heart Pavilion

Preface
Pu Yang, Mr Sun Lu Tang had written a book titled The Study of Xing Yi Quan. I have it and read it. I am
very convinced that Mr Sun is hard working and diligent.

The path of Li (power) and Qi (energy) is pure and natural, and proceeds according to the Doctrine of the
Mean. The Doctrine of the Mean is probably the best quality of Nei Jia Quan. This summer, the Study of
Bagua Quan carefully reveals how to strengthen and protect the body as the goal. It benefits society, which
is rare and precious.

To carefully decipher The Study of Bagua Quan, the meaning is to transform Post Heaven Li (power) and to
use Pre Heaven Qi (energy). The body is soft and uses hardness, endless changes with the transmission
from Emperor Fu Xi. The theory of full and empty and the method of change, Shun Ni (going with and
going against), are connected. The techniques advance with the Dao. The theory and the postures are linked
together as one.

I know that Mr. Sun is not only an expert at the techniques of fighting, he considers that our country’s study
of boxing has been lost. From the biography of Sima Qian, a knight errand is not complete, but one must
devote one's effort to his path. Even though Li Tang tired to make popular this practice and make it flourish,
however it is merely a record of history.

The clear record of Zhang San Feng, the Chieftain of SiNan, and the ruler that went to the South shows they
are all extremely capable, tower above others, and effect the north and south (everyone). However someone
who is able too write and pass on this boxing study is quiet and unknown. That is why there are so few.

Now Mr Sun wants to correct this and sees it as his duty to write the book, tell the world, and make this
skill known.

Endlessly helping and encouraging, his heart is honest and true, this is very rare since ancient times. That is
why I wrote this, so at the beginning of this book there are a few words to present Mr Sun's many deeds.

Chinese Year 5, Month 7

Student Wu Xin Gu

Author's Preface
Use change, numerous, profound and subtle, in oneself the study of the internal sage and the external
strength. The names and forms are great in number. Favor no external ability. The skill to cultivate one's
moral character and rule one's self is especially detailed and complete.
Heaven speaks, clouds and sky move strongly. A man of virtue makes constant efforts to improve so that he
is healthy. Strive for self improvement, it is not nothingness and not the dim and distant, and not fortune
telling.

Since childhood I have already studied Chinese boxing. Each time, I want to explain the meaning for each
form of boxing. Thus after some years, I succeeded in coming to the capital to meet with Mr. Cheng Ting
Hua and started to find out about Bagua Quan and thus receive instruction.

The boxing begins with Wuji and in the end Bagua. Divided in the middle, Liang Yi, Si Xiang, Pre and Post
Heaven. Contracting power to follow the movement. Straight and interlocking mutually change to each
other. There is nothing it doesn't have. It's usage is vast and profound and subtle. But Mr. Cheng only
passed it on verbally and did not write a book. I am afraid that after a long time it could be lost. Hence I do
not shirk from those that do not know the art. I illustrated each form and included a basic explanation of
each one. I am not brave enough to praise myself for this one minor work or to merely spread Mr. Cheng
story because his biography has already been finished.

It is not known who created Bagua Quan. I heard that Mr. Dong Hai Chuan perfected the art. He loved to
travel and once passed through near Ji River in Anhui, and met one extraordinary person who passed on this
skill.

Later Mr. Dong passed it on to Mr. Cheng Ting Hua, Mr. Li Cun Yi, Yin Fu, Ma Wei Qi, Wei Ji, Song
Yong Xiang, Song Chang Rong, Liu Feng Chun, Liang Zhen Pu, Zhang Zhan Kui, Shi Liu, and Wang Li
De.

Naturally after that, Yin Fu passed it on to Ma Gui, etc.

Li Cun Yi passed it on to Shang Yun Xiang, Li Wen Bao, Zhao Yun Long, Hao En Guang, Guo Yong Lu,
Huang Bo Nian, Li Hai Ting and his brother Yao Ting, etc.

Zhang Zhan Kui passed it on to to Wang Jun Chen, Han Jin Yong, etc.

I am on good terms with Zhang Yu Kui, Han Qi Yin, Feng Jun Yi, Kan Ling Feng, Zhou Xiang, Li Han
Zhang, Li Wen Biao, Qin Cheng, etc. All of them are personally taught by Cheng Ting Hua. Related in
detail to show that I have not forgotten.

Chinese Year 5, Month 11

Zhili Province, Wan County

Sun Fu Quan's Preface (Sun Lutang's Preface)

Guide to Using the Book
This is written for cultivating one's moral character. It got its image from mathematics, the three
dimensional shape from the Trigram, and is called Swimming Body Bagua Continuous Palm because of the
boxing skill. Inside it contains the 18 Steps Lohan Quan, also 72 Intercepting Legs and 72 Hidden Legs. As
to the point striking, sword skills, and various weapons, all are included inside the boxing. All the methods
above are all for the purpose of strengthening the body, strengthening the tendons and bones, and protection
of the body as the main goal.

This is written to show the world Bagua Quan's way of generating and transforming. The key points are
clearly marked. Entries are neat and methodical. The first sequence starts from Xu Wu Shi (Posture of
Nothingness), until the Taiji Xing Shi (Taiji Shape Posture). These two are the basis for Bagua Quan. The
explanations start from Wuji Xing Shi and goes until Shen Hua Bu Ce Gong Yong (The method of
transforming the Shen (spirit)). These are the written entries in their entirety. Inside these entries advancing,
retreating, contracting, and changing methods are all recorded in detail. When practicing, all movements
should follow these fixed methods so that you will not make mistakes. This is the method of the boxing in
its entirety. The marvelous effect of the skill of transforming the Shen (spirit), few people can understand
and are able in a lifetime to change and give up their residence.

It is written in common language to show the depth of the boxing method's theory. Through simple forms,
understanding the marvelous boxing method.

The different boxing forms are only the guiding principle for the 10,000 things. If you can know them well,
then the communication between the horizontal and the vertical (Heaven, Earth, and Man) will all be
synchronized. The practice is not just taking several postures or forms. Zhu Xi said the everyone's heart is
divine. Everyone knows this. There is nothing under Heaven that doesn't follow the intrinsic order. The
intrinsic order is never ending. That is why knowledge is never ending. The teaching starts with the boxing
skills. The forms of the entire world and the shapes of the 10,000 things all came from a few forms and
shapes, and when you study it, you must study it completely. As to how long it will take to use the guiding
principles, once you suddenly realize, then within the 10,000 things, what your eyes can see and what your
Heart can feel, you can learn from their character and abilities and use it for yourself.

The skill of Bagua Quan is no more then numerous changing of the square and circle and the theory of Yin
and Yang. In the past, in Wu Huo (in Sichuan) there was Ba Zhen Tu (Eight Battle Array Pictures), in it the
generative forces of Heaven and Earth changing, there is no measure to the subtle and profound. However,
it is only using giant rocks, eight rows of eight to form 64 piles. Inside the boxing techniques there are
many subtle and profound and tiny changes. The changes are endless, transforming the Shen (spirit), and
unpredictable. However, it is only using a few forms and shapes, communicating with Heaven and Earth,
and changing. When you try to find the origin, everything comes from the theory of the He Luo (He Tu and
Luo Shu Diagrams).

This book is written to convey the physical movements. It only describes the true benefits and discusses
Bagua Quan. The coarse is easy to understand. It doesn't equal to literature, so do not confine it with arts
and sciences.
To write something other then the directions for each of the postures, these are cited as evidence. They are
all the same as theory. They are not speaking of strange powers and confused spirit. Do not use unusual
reasoning to look at them.

It is written for discovering the nature of this boxing. The goal is to cultivate the Zheng Qi (Upright Qi). Do
not compare it to books about unorthodox opinions. Today I write the beginning and ending of the many
methods of Bagua Quan connected into a complete book in order to have the learners read and understand.

There are lots of different types of physical movements. Only the practice of Bagua Quan is the easiest and
the usage is the best. It follows the natural guiding principles of Heaven and Earth, and utilizes one style of
Chun Zheng Qi (Pure Upright Qi). Regardless of gender or age, and when you are close to 50 years old you
can practice. Reason one, because you do not strain from bending the legs and waist. Two, you do not labor
from rubbing and hurting the skin and muscles. You do not have to wear short cloths and narrow sleeves,
whatever you wear casually can be used to practice. This is truly an elegant and cultured practice among the
martial arts.

This is not only suited for individual practice. It is also suited for many people, 3 to 5 people in the same
circle, or several 10's of people at the same time, or several 100 people in several numbers of circles. Even
more is OK.

Bagua Quan's skill is connected to the Jing (essence) and Shen (spirit) of the whole body and can stop
illness and increase longevity, not only to practice fighting.

Each form has a picture so that the principle theories of Bagua Quan and it's properties are truly discovered
and used to achieve the essence of Bagua Quan. To achieve the essence, ingenious ability is because you
know each form is interconnected and connected into one and not separated individually.

There are pictures and drawings attached so that the learner can commence learning. You can imitate the
photos and practice with real power. After a long time you will realize the theories and the meaning. The
remarkable effect is surely evident. That is why these are not empty words.
Chapter 1 – Names of the Bagua Quan Shapes
In ancient times, Fu Xi was the king under heaven, looking upward to Heaven and bowing to look at the
Earth, observing the ways of the birds and beasts, becoming close with the earth and looking into distant
things, seeking all things. Hence began the writings on Bagua. By means of De (virtue) the Shen (spirit)
becomes clear and bright. To classify the ten thousand things, Bagua is named by looking at the images to
produce boxing methods.

To talk of your own body parts, normally the head is Qian (Heaven Trigram), the abdomen is Kun (Earth
Trigram), the foot is Zhen (Thunder Trigram), the thigh is Xun (Wind Trigram), the ear is Kan (Water
Trigram), the eyes are Li (Fire Trigram), the hand is Gen (Mountain Trigram), and the mouth is Dui (Marsh
Trigram).

In the boxing, naturally the head is Qian (Heaven Trigram), the abdomen is Kun (Earth Trigram), Kidneys
are Kan (Water Trigram), the Heart is Li (Fire Trigram), the sacrum from the first joint until the seven big
vertebra is Xun (Wind Trigram), the upper big vertebra at the nape of the neck is Gen (Mountain Trigram),
the left side of the abdomen is Zhen (Thunder Trigram), the right side of the abdomen is Dui (Marsh
Trigram). This is names for Bagua in the body.

To speak of your own arms and legs, the abdomen is Wuji, the navel is Taiji, the two Kidneys are Liang Yi,
and the two arms and two legs are Si Xiang. The two arms and two legs each have 2 divisions, this is
Bagua. The two hands and two feet altogether have 20 fingers and toes. The four thumbs/big toes, each
have 2 divisions, together having 8 divisions total. The remaining sixteen fingers each have 3 divisions,
together 48 divisions total. Add to this the 8 divisions of the two arms and two legs, the 8 divisions of the
four big toes and thumbs, together there are 64 divisions, the same as the 64 hexagrams of the I Ching. This
means Wuji gave birth to Taiji, Taiji gave birth to Liang Yi, Liang Yi gave birth to Si Xiang, Si Xiang gave
birth to Bagua, eight and eight gave birth to 64 hexagrams. Here the four limbs have the name of Bagua.
The above mentioned are related to close to the body.

Distantly related at all things, Qian (Heaven Trigram) is horse, Kun (Earth Trigram) is Ox, Zhen (Thunder
Trigram) is Dragon, Xun (Wind Trigram) is Chicken, Kan (Water Trigram) is Pig, Li (Fire Trigram) is
pheasant, Gen (Mountain Trigram) is Dog, Dui (Marsh Trigram) is Sheep.

In the boxing, Qian (Heaven Trigram) is Lion, Kun (Earth Trigram) is Qilin, Zhen (Thunder Trigram) is
Dragon, Xun (Wind Trigram) is Phoenix, Kan (Water Trigram) is Snake, Li (Fire Trigram) is Sparrow
Hawk, Gen (Mountain Trigram) is Bear, Dui (Marsh Trigram) is Money. These are all the distant things.

The body uses Bagua as the internal root and the four limbs use Bagua for external use. The internal is Pre-
Heaven. The external is Post-Heaven. The reason Heaven and Earth produce things is because all things
contain in them Pre and Post Heaven and so are manifested.

To speak of Nei Jing (internal power), inside every person's body has Pre and Post Heaven as its source.
The Kidneys are the source of Pre-Heaven. The Spleen is the source of Post-Heaven. The source is speaking
of the root, the origin.

The world did not come from no origin, a tree without root. If you purify the source it will flow for a long
time. Irrigate the root and then the branch flourishes. The intrinsic order is natural. The virtuous doctor must
cure the root and realize that the root of Pre-Heaven is the Kidneys.

Kidneys correspond to the North and Water. Water is Heaven's one source. Because babies are not formed
until the placenta and fetus are formed, the shape is hollow and it has one stalk to pass through, like the
lotus stamen. One stalk is the umbilical cord. The lotus root is the two Kidneys and house your life.

Realize the root of Post-Heaven is the Spleen. Spleen is the central palace, Earth. Earth is the mother of the
ten thousand things. The container generates the Spleen first. Then after that, Fire, Water, Wood, and Metal
cycle and engender one another by means of becoming the five internal organs. The five internal organs are
established, then the six hollow organs, the four limbs, and the one hundred bones generate and achieve
form.

Pre-Heaven and Post-Heaven are both in the body. They do not depart from the form and shape of Bagua.
The doctor must know the form and structure, place, and how they are generated. Judged by the body of the
Trigrams, cured by the theory of the Trigrams. It is no more then the theory of Bagua. Return the order of
Bagua to the parts of the body, the same as the boxing, assuming the Trigram shapes as taught by Bagua
Quan. It is no more then Bagua in the boxing, exercising the Bagua through forms and shapes.

Thus observe, the body has Bagua internally and the four limbs have Bagua externally by Bagua's numbers.
This is Bagua in the body. Use the Bagua body to exercise the numbers of Bagua. This is why the art of
Bagua Quan is named after the images of Bagua.
Chapter 2 – The Three Faults for Beginners Entering the
Gate
What are the three faults? The first is injuring the Qi (energy) from overexertion. The second is clumsy
force. The third is sticking out the chest and lifting the abdomen.

Using too much strength, you injure the Qi (energy) from overexertion and you break the principle. It is
easy for the chest to become full and the flow of Qi (energy) to be reversed. The Lungs become hot and
there are various illnesses. For example, when the ruler, the heart, is in disorder, all the officials naturally
loose their position.

Using clumsy force in the four limbs and all the bones of the body causes the blood to not be able to
circulate and the channels and collaterals to not flow freely. Yin Fire rises up. The Heart becomes clumsy
and the Qi (energy) stagnant. The place where it is stagnant becomes disease. In less severe cases there can
be muscle spasms. In more serious cases there are aches and pains. Extreme cases may form toxic skin
ulcers.

S ticking out the ch est and lifting the abdomen, rebellious Qi (energy) moves upward and cannot return to
the Dan Tian. The two feet have no root, light as duckweed. The body in boxing is not allowed to achieve
central harmony and the ten thousand methods also can not achieve in time their central place.

Because the three faults are not clear, practice can injure the body. Understanding causes your skill to
extend to the level of a person becoming a master. Certainly with utmost care the result is strong. Get rid of
the faults with none of them left. Start to enter the gate of boxing study with these important principles. This
is the reason I say in this book, cultivate Virtue, devote one's efforts to grow, get rid of the faults and attend
to the basics, practice carefully, carefully.
Chapter 3 – Nine Demands for Entering the Gate of
Practice
There are nine demands, but what are the nine demands? One is you want to Ta (sink), two is you want to
Kou (hook inward), three is Ti (lift up), four is Ding (press upward), five is Guo (wrap), six is Song (relax),
seven is Chui (hang down, fall), eight is Suo (backward contracting), nine is that Qi Zuan Luo Fan (Rise
Drill Fall Overturn) are clear.

Ta (sink): The Yao (waist) goes down with Ta Jin (sinking power) so the sacrum can directs the flow up the
Du Channel.

Kou (hook inward): Open the chest, Shun Qi (orderly energy), so the Yin Qi can descend the Ren Channel.

Ti (lift up): The anus internally lifts.

Ding (press upward): The tongue goes upward to the upper palette, the head pushes upward, and the hands
push upward. This is correct.

Guo (wrap): The two elbows have inward Guo Jin (wrapping power) as the two palms face upward as if
holding something. They must go inward with Guo Jin (wrapping power).

Song (relax): Relax and open the two shoulders, like pulling a bow is correct. The elbow should not be
outwardly exposed.

Chui (hang down, fall): When the two hands turn outward, the two elbows with the utmost effort go
downward with Chui Jin (downward power).

Suo (backward contracting): The two shoulders and the interior root of the two Kua (hips) with the utmost
effort Suo Jin (contracting backward power).

Qi Zuan Luo Fan (Rise Drill Fall Overturn): Drill (Zhuan) upward (Qi), overturn (Fan) and fall (Luo).
Upward becomes horizontal. Falling goes along with (Shun). Rise and drill is to pierce. Fall and overturn is
to strike. Rising is also a strike. Falling is also a strike. Strike with rising and falling like a machine wheel,
following each other with no gaps.

Practice requires a method, the same as Xing Yi Quan, not different. For example the Yi Jing (Book of
Changes) has two diagrams, square and circular. In the square diagram, Qian (Heaven) starts in the
northwest and Kun (Earth) finishes in the southeast. Qian and Kun (Heaven and Earth) do not reside in the
extreme outer four positions. Zhen and Xun (Thunder and Wind) usually reside in the four corners. With
Yang naturally in the northwest, Ni Qi (inverse flow of Qi) retreats to the center, it generates Qi (energy) at
the center. Yin naturally finishes the arrangement in the southeast. Yin Qi is on the outside. It generates the
Trigrams and the lasting benefit is not peaceful. Like in Xing Yi Quan, raise the hand and advance the left
foot, using the right foot as the root. The body looks to the side but is straight, it looks straight but it is to
the side. Therefore Xing Yi Quan and the square diagram both belong to Earth and form the shape at the
Earth. That is why the ten in the middle strives for life.
In the circular diagram, Qian (Heaven) is in the south, Kun (Earth) is in the north, Li (Fire) in the east, and
Kan (Water) in the west. Left Yang ascends. Right Yin descends. Yin turns into Yang. One Yin generates
the Heavens. Yang turns into Yin. One Yang generates the Earth. Yang generates, Yin generates. All are
contained in the diagram. The round diagram is the Heavens. Heaven's One Qi rises and falls. Rising, it is
Yang. Falling, it is Yin. The shape of One Qi in movement is Yin and Yang. Yin and Yang intersect, One
Qi become Taiji, Bagua Quan's left and right turning. The interior root of the two Kua (hips) is like the
inside of the circle without any corners. The two eyes gaze continuously at the front hand's index finger.
Facing continuously the center of the circle, this is where you look. Revolving nonstop like the One Qi of
Taiji. Therefor Bagua Quan and the circular diagram both belong to Heaven. The image is formed at
Heaven.

Therefore Bagua Quan seeks the mysterious in the hollow center of the circle. Again an analogy, the
mysterious gate has flying nine palaces numbered one to nine. They are all circular shapes belonging to
Heaven. It is the same as the theory of Bagua Quan.

Although the Yi Jing (book of Changes) has the two diagrams, square and circular, the principle is nothing
more than in the center of Ni (reversing the movement) you want Shun (going along with) and in the center
of Shun (going along with) you want to use Ni (reversing), to recover the Pre-Heaven Yang.

The mysterious gate has flying nine palaces rotating basin two forms. Its theory is nothing more then the
mysterious Ni (reversing) appearing in Shun (going along with) and the mysterious Shun (going along with)
appearing in Ni (reversing) to recover the One Original Qi (Yuan Qi).

Even though Xing Yi and Bagua are divided into two styles, square and round, the principle is nothing but
in movement you want to have Suo Jin (contracting backwards power) so the Qi (energy) can be united into
one and return to the Dan Tian. That is why the great sages, with a positive heart and honesty, all have
connections to the Dao of boxing techniques. The great heroes have intelligence and bravery. They must
first study and understand the theory of numbers. The people with great skills must investigate things to
attain knowledge and also must understand the usage of Yi (intention), Qi (energy), and Li (power) in the
above theories. Even though the names of the forms are very different, there is only one theory. People who
practice the boxing techniques understand this theory, use the Dan Tian as the root, use Yi (intention), Qi
(energy), and Li (power), and the Nine Demands as the standard. Even though its not achieved completely,
try as best you can.
Chapter 4 – The Four Virtues, Eight Abilities, and Four
Conditions of Bagua Quan
The Four Virtue are Shun (going with), Ni (reversing), He (harmony), and Hua (transform). These are the
correct theories of boxing.

Shun (going with): Hands and feet Shun (go along with), naturally extending to the front.

Ni (reversing): Qi (energy) and Li (power) wind and contract backward.

He (harmony): Qi (energy) and Li (power) are central and correct, nothing irregular.

Hua (transform): Hua (transform) the Post-Heaven so Qi (energy) and Li (power) return to the Dan Tian
and return the True Yang.

The Eight Abilities are Ban (move), Lan (hinder), Jie (stop), Kou (hook), Tui (push), Tuo (support), Dai
(carry), Lin (lift). These eight are the central properties of the boxing.

Ban (move): Ban (move) the enemy's hand, foot, shoulder, and hip.

Lan (hinder): Lan (hinder) the enemy's hand and foot as if grinding the elbow.

Jie (stop): Rudely stop the enemy's hands, feet, arms, and legs.

Kou (hook): Kou (hook) the enemy's two hands, chest, and abdomen.

Tui (push): Tui (push) the enemy's hands and body. There is single hand push and double hand push.
(double hand push is double striking palm)

Tuo (support): Tuo (support) the enemy's two hands. There is Ping Tuo (level supporting) and Wang Gao
Tuo (gazing upward supporting).

Dai (carry): Dai (carry) is when the enemy grabs your hand, with utmost power you wind and Dai (carry) or
Gua (hang, like hanging something from a hook)) the enemy's hand.

Lin (lift): Lin (lift) the enemy's body or the enemy's two hands. Lin (lift) to the left or right, or Lin (lift)
upwards or downwards. This is to make the enemy not able to use the power of Zhong Zhen (centered and
upright).

The Eight Abilities include sixty four things combined with sixty four hexagrams. The eight are Zheng
(upright) diagram, which is the category of upper Qian (Heaven) and lower Qian (Heaven). The sixty four
are the changing Gua (Trigram), which is the category of upper Qian (Heaven) and lower Kun (Earth), the
Trigrams are not in harmony with each other. It is called Ba Ban Ba Kou (eight moving eight hooking).
Each has eight and together they form sixty four. This is the nature of the boxing.
Shun Ni He Hua (going along with, reversing, harmony, and transforming) are the Virtues of the sixty four
Gua (Trigrams). The sixty four are included in the four, Shun Ni He Hua (going along with, reversing,
harmony, and transforming), and they become the Virtues. If you use it in your body it is called Dao, if you
use it externally it is called Conditions.

Conditions are Qi Zuan Luo Fan (Rise Drill Fall Overturn). Even when using the Eight Abilities, they are
either clear or hidden. They are used to break the structure of the opponent or to transform the opponent's
technique. Or, you can use it to advance with hardness or advance with softness. Or, use it to advance, to
retreat, or as bait. Or, you can use it upwards or downwards. Or, you can use it pointing to the left while
striking to the right, or pointing to the front and striking to the back, or pointing at this one and hitting the
other.

While the opponent is hard I remain soft, or the opponent is soft and I am hard. The opponent is short and I
am tall. Or, the opponent is moving and I am still, or the opponent is still and I am moving.

According to the shape of the ground you can use them interchangeably, contracting or expanding. The
shape of the ground is near, far, dangerous, confined. This is the category of wide, narrow, death, and life.
And when the body has not started moving yet, the entire body must be unified.

Harmonize the internal and external into one Dao. Now you observe the opponent's body posture: if its tall
or short, and measure the opponent's condition: is it void or solid. Then detect the condition of the
opponent's Qi (energy): is it weak or strong. Use your mind to determine if the opponent is treacherous, the
real situation. Follow the situation accordingly, to use the appropriate action at the right time.

As to the method of usage in the boxing, even though the postures are numerous, no matter how the
movement changes , they all use the Four C onditions as the external standard. If the Four C onditions
are used appropriately, then they can be merged with the nature and mind into One Dao.
Chapter 5 – Bagua Quan Circle Walking and Piercing
Palms
The starting method for circle walking, no mater what form, from north to east, walk the circle without
stopping, this is called left circling.

From the north to the west, walk the circle without stopping, this is called right circling.

All piercing palms change left and right, no matter in which direction, change the palm and change the
body. If you are looking at the left arm when piercing, it is called piercing hand to the left. When looking at
the right arm piercing, it is called piercing hand to the right.

This left and right circle walking and left and right piercing palm.
Chapter 6 – The Study of Wuji
Wuji posture and form. When you have not leaned it yet, it is very muddled in your mind.

One Qi is natural and sinking in between the movements, but it is from its natural property. Turning and
rotating without knowing its own limit, rising and falling without division. The outside is without
embellishment and the inside is without cultivation.

If you know where Shun (going along with) is going and you don't know where Ni (reversing) is coming
from, then this causes the body to be weak and deficient. The extreme of Yang must certainly turn into Yin.
The extreme of Yin is death.

Always returning to a state where there is nothing to do. This is the art of improving the health. There is no
method to stress. The general idea is good. Only the sage knows about the chance of reversing fate, the
basics of restoring the body, returning the Yuan (Original) to go towards the Dao.

In summary, it is not outside of the theories of Taiji, Bagua, and Xing Yi, the way of One Qi extending and
contracting, and the work of returning the light to the origin. You strive for the utmost point of great virtue
to recover Pre-Heaven's Yuan Qi (Original Qi) without any leaking. Stand in the middle without any
leaning.

Can give future generations this written method. It gives life to the ten thousand things. This is called Taiji
is born from Wuji Form. Mr. Li Dong Yuan said people's Shen (spirit) is born from void and emptiness.
Accumulate Shen (spirit) to give birth to Qi (energy), accumulate Qi (energy) to give birth to Jing (essence).
This is from emptiness to existence. To refine Jing (essence) to transform it to Qi (energy), to refine Qi
(energy) to transform into Shen (spirit), to refine Shen (spirit) to transform into emptiness. This is from
existence to emptiness.

The theory of generating and transforming is the meaning of the Dao of the boxing method.
Section 1-The Study of Wuji in Pictures

 Wuji
Start by facing forward. The body is straight, hands down. Both feet in the shape of 90 degrees as the
picture. The toes don't hook (Kuo) inward and the heels are not twisted outward. Stand in emptiness.

There is no idea of movement or stillness. The essence of Wuji is quiet and it produces movement.

Quiet means the chest is empty. There is no Intention (Yi) or thought. The Shen (spirit) is stabilized by the
eyes. You do not observe anything on the inside and you do not watch anything on the outside.

If there is movement, it is the natural movement of the Qi (energy). The movement (of the Qi) should not be
controlled.

The chest is empty, without any thoughts or intention, and in the lower abdomen there is the root of extreme
emptiness and void, and this gives birth to the Qi (energy) of Wuji. The Qi (energy) is like a mist. You can
not tell if it is black or white. The shape is like rushing water. Hun Dun (the formless mass before creation
in Chinese mythology, Primal Chaos). You can not tell if it is clear or turbid.

There is no differentiated shape for this posture. That is why it is named Wuji Posture. This is very
profound, but if you can understand this, then your body will be able to reach the highest level and you will
understand the theory.
Chapter 7 – The Study of Taiji
The shape and form of Taiji was born out of Wuji and it is the mother of Yin and Yang.

Turning the circle to the left is Yang. Turning the circle to the right is Yin. Turning the circle is One Qi
flowing and moving.

Taiji is One Qi. One Qi is Taiji. In the body it is Taiji, in speech it is One Qi.

At the time it is Yang, it is Yang. At the time it is Yin, it is Yin. When it is up, it's up, when it's down, it's
down. Yang and Yin, Yin and Yang.

The One Qi is very lively. Obtaining nothingness is not immediate.

Open and close naturally. Encompassing everything, this small thing is the application, the turning left and
right of the boxing, opening and closing, movement and stillness.

Yin and Yang intersect at the C entral P ivot. This C entral P ivot is the basis of human nature and the
source of creation. It is the Qi (energy) of the Dan Ti a n and the root of Bagua Quan.

This Qi (energy) is the root of H eaven and E arth, the mother of Yin and Yang. It is Taiji. The Liang Yi
were born from Taiji.
Section 1 – The Study of Taiji in Pictures

 Taiji
First sink the Yao (waist). Straighten the right leg and take a step forward. Lower the two legs in the posture
like a slanted rectangle, see the picture.

The distance between the two legs from the front to the back is according to each person's height. The
suitable distance is when you do not need to strain to move the back leg forward. Both legs are bent
internally, they both have to be round and full with no dead space. The heels of both feet twist outward with
power. The two legs form Qi Ma Shi (horse riding stance), hooking inward with power (kou). Do not hook
inward with only one side.

When you first start practicing do not go too low, you need to be slightly higher. If you are too low it will
be too strenuous. When you have practiced for a long time, the stance can be as high or as low as you want.

The left Kua (hip) and left heel should be in a line before turning and walking. When you are turning and
walking, the front of the right Kua (hip) twists until the index finger of the front hand faces the center of the
circle. The right front leg needs the knee and the heel to be over each other.

The right hand and the right heel form an acute angle. The hand goes out in a half circular path, upward
until the tiger's mouth (space between the thumb and index finger) is at the height of the eyes.

Both shoulders must be relaxed and open. Both elbows wrap inward with power until the tips of the elbows
point downward. Both hands spread open and the fingers are not together. The wrists twist outward with
power until the index finger is pointing straight up. The space between the thumb and the index finger is
like a half moon shape. The ring finger and pinky both hook inward with power. The palms of the hands
can not stick outward. Both hands are like grabbing a round ball. The wrists stretch up and out with power.
The Tiger's Mouth also pushes forward with power. Up, down, outward and forward must be balanced, then
it is the True Power (Zheng Jing).

The eyes look at the index finger of the front hand. If you look at the Tiger's Mouth your Qi (energy) is not
centered. The arm is close to the body and goes upward with power like drawing a half circle. The back
hand's Tiger's Mouth stops at the front hand's elbow. Both shoulders pull backwards with power. This is to
look for the Ni (going against, reversing) in the middle of Shun (going with), such as the positions of the
trigrams, the order is Shun (clockwise), the Intention is Ni (counterclockwise).

Elbows sink down with force. The hands push forward with strength and One Qi and both palms follow the
shoulders contracting backwards with strength. The waist follows the two wrists, twisting outward with Jin
(trained force). Its like wringing a rope with strength. Twist until the index finger of the front hand is lined
up with the eyes and the center of the circle. Just like the picture.

This form is called Heng Zou Shu Zhuang (the horizontal and vertical meeting). The internal root of the
Kua (hips) Chou Jin (backwards force) like the round line inside the circle. Its like the shape of “C” and this
is called the Zai Yuan Tu (The Circle Diagram). The meaning of this is to look for Xuan Miao (mysterious,
profound) in the emptiness between Qian Kun (Heaven and Earth).

The head must push upward with force. The mouth looks open but it is not open. It looks closed but is not
closed. The tongue touches the roof of the mouth. Breathing must exhale through the nose.
After a long time the meaning of this information will become clear and natural.

The anus must be lifted. The back of the neck must be straight. The Heart (mind and emotions) must not use
great effort/striving. Kou Xiong (hooking the chest) must not appear to be going inward only, the two
shoulders Suo Jin (sink and contract back force). Naturally it will open internally and externally close. This
is what Kou Xiong (hooking the chest) is. After you practice a long time the front of the chest naturally
holds the shape of a circle.

When you are walking and turning the body must not be quick. The Yi (Intention), Qi (energy), and Li
(power) must come together. Hand, foot, shoulder, Kua (hips), Yao (waist), elbow, inside, and outside must
combine into One Qi.

In the entire body there must not be any spot of disorder. If there is any disorder it means the Jin (power) is
not harmonized. Look for any disorder at the Yao (waist), Kua (hips), shoulders, elbows, and four ending.

The four endings are: the teeth are the endings of the bones, the tongue is the ending of the muscle, fingers
and toes are the endings of the tendons, the pores of the entire body are the endings of the blood.

Sink the Heart Qi to the Dan Tian.

The height of the body must be kept uniform. When you are walking the body can not lean to the left or to
the right. This will make the internal Qi (energy) unstable. When walking you must have the shape of birds
with bound wings flying away. Or, like something floating on water, you only see the water flowing you do
not see the object. This is to appear smooth, steady, and natural. These two examples are the meaning of
this boxing form.
Chapter Eight – The Study of Liang Yi
Liang Yi is the theory of the extending and contracting of One Qi. Left turning is Yang Yi, Right turning is
Yin Yi. That is why the form of Taiji is walking with One Qi, like the diagram flowing without stop. That is
the Taiji Yang Yi, it is the extending of the Qi (energy).

When practicing the size of the circle and the number of turns is determined by the shape of the area. When
you can make it big, make it big. If you need to make it small, make it small. Adapt the practice to the shape
of the area, then you are not restricted by the shape of the area, the width, the length. One Mu (0.165 acre)
is not too big, a circle of three and a diameter of one is not too small. 1

With the true understanding of the depth of the kung fu you can be surrounded by several Li (chinese mile,
0.311 of a mile) and still continue practicing the forms without stopping or you can be in a space just big
enough for your feet and you can still turn your body with space left.

The ancient philosophers said, “In the ebb and flow of the Dao, when it is big there is nothing outside of it,
when it is small there is nothing inside of it. When not contained it fills the Liu He (six directions, the
universe). When it is rolled up it retreats and hides in secrecy.” This is the meaning of this form.

If it is the Hui Zhuan Shen Shi (Turn the Body Form) (same as Dan Huan Zhuang – Single Change Palm)
don't talk about the area of the circle or how many times around the circle, go according to how much
strength you have. You can change your body in half a circle or you can change after many circles. If you
turn many circles, everything in Heaven and Earth also turns with your body's One Qi. In this instance
turning is even more important (then changing direction).

If you turn the circle without the proper skills your head will spin, your eyes will be dizzy, and your feet
will feel like they have no root.

What is known as the utmost Yang will give birth to Yin and the utmost Yin will give birth to Yang. For
example, in the circular diagram of Bagua, the left side Yang rising is day, the right side Yin descent is
night. When day comes then the night is gone. When the night is gone the day is here. The day pushes the
night. The four seasons generate.

Turn the body to the right flowing endlessly. Like the picture, it is Taiji Yin Yi. It is the contracting of the
Qi (energy). The divine person says, “The actions of ghosts and the gods and the rising and the falling of
the sun and moon are part of the natural changes of Heaven and Earth.” And, in the boxing Liang Yi turns
right.

Left and right follow in order. Why does One Qi go back and forth, extending and contracting? That is how
the Liang Yi are born continuously and the Si Xiang (four shapes) appear.
Section One-The Study of Liang Yi
Green Dragon Turns Body
At the starting point, for example, One Qi turning the circle left flowing nonstop, if you want to change
your body and turn right it is One Qi giving birth to Liang Yi.

The method is: the right foot goes forward and steps to the front.
Section Two-The Study of Liang Yi
Green Dragon Contracts Tail
Right after that, the left foot takes a step forward. The toes Kuo (hook inward) with power. As the foot
drops, it is lined up with the toes of the right foot. They are about 2-3 cun apart. Like the picture.

Both heels twist outward with power. The knees look like they are touching but with the intention of not
touching. The internal root of the two Kua (hips) Chuo Jin (contracting backward power) and they also
open outwards. This is the meaning of open internally and closed externally.

The Yao (waist) must sink with power.

At this time the arms are still together with power and not moving. The two shoulders have the intention of
Chuo Jin (contracting backward power). This is the meaning of Han Xiong (contain the chest).

Maintain stability.
Section Three-The Study of Liang Yi
Green Dragon Turns Head
Extend and twist the right palm outward with power. Twist until the thumb is pointing down and the pinky
is pointing up. The right foot and right hand twist together and step outward. The foot landing and the right
hand are lined up vertically (over each other).

The distance between the two feet is determined by the height of the stance. The perfect distance is when
you do not have to strain to take a step forward with the left foot.

At the same time the body has the slight intention of sinking down and withdrawing back. The left hand is
close to the body and to the lower part of the armpit with the palm still facing outward and pushing forward
with force.
Section Four-The Study of Liang Yi
Black Tiger Exits Cave
The left foot steps forward, still lined up with the toes of the right foot. The distance between the toes is
about 2-3 cun. The heels are still twisting outward.

The inside root of the Kua (hips) Chuo Jin (contracting backward power). Both hands go inward with power
until the two palms are facing upward. Both shoulders Chuo Jin (contracting backward power). Sink the
body. It looks like it has stopped but it has not stopped.

At this time, the waist twists toward the right with power. It has the intention like twisting a rope. The left
palm faces up. The elbow sinks down with power. The body is stable and has power. The left palm, facing
up, goes with the waist as it twists, slowly towards the outside of the right armpit. It forms a “T” shape with
the right arm. It pierces out towards the upper diagonal. The left shoulder is like piercing through below the
right armpit. The head and the back of the neck are straight with power. It follows the waist and twists out
with power.

The eyes look at the piercing left hand. The left hand pierces until it can not go anymore. The principle of
this is like fulling winding a watch with no space left.

The exterior power of the form seems to be closed, but the interior Heart Qi (energy) is open, with the
intention of emptiness. If this is not true, you may suffer congested Qi (energy) and Heart pain.
Section Five-The Study of Liang Yi and the
First Right Posture
Green Dragon Turns Body
When the body turns and walks the circle to the right, step the left foot forward first. When the feet step, the
distance is still according to the height of the stance. Also when the right foot goes forward there should be
no strain.

The left hand follows the left foot as it steps forward. The hand continuously twists and extends outward,
changing places. Both the right hand and left hand twisting outward with power. The two feet follow and
step. Both wrists follow and twist outward with power. Twist until the left index finger is pointing up and
faces the center of the circle. The fingers are at the height of the eyebrows. The right hand is close to the
body with power, with One Qi pushing to the left elbow, index finger pointing upward and steady. The
waist follows the left hand and twists to the right like a rope. The eyes look at the tip of the left index finger.

When the arms are turning, the elbows are bent, the palms still facing upward, and the elbows facing down.
When the arms are turning do not turn easily. It needs to feel like you are almost unable to turn. The wrists
twist upward with power to the Tiger's Mouth, and with the intention of pushing forward. As the hands
finish the motion, do not expose the two shoulders, they Chuo Jin (backwards contracting power).

You can take 3-5 steps as the hands turn and are allowed some turning and walking, it is not inflexible. If
you want to walk or change postures, you always connect the top and bottom, the interior and exterior, the
six harmonies, and the One Qi.

The six harmonies are: the Heart (mind) and the Intention, the Intention and the Qi (energy), the Qi (energy)
and the Li (power)- these are the three internal harmonies. The external are: the shoulder and hip, elbow and
knee, and hand and foot – these are the three external harmonies. Interior and exterior as one, this forms the
six harmonies. If you do not understand the meaning, you can ask guidance from someone who knows or
can study hard and think deeply for a long time. After a long time of practice you may come to understand
by yourself.

The Liang Yi Turning Posture and walking has this same principle. After this all changing forms from
Liang Yi to the work of Shen Hua (transforming the Shen (spirit)), even though they are separated into left
and right changing postures, with hand and foot methods containing various Jin (power), the left and right
are the same.
Chapter Nine – The Study of Si Xiang
Si Xiang (Four Symbols) is: The Liang Yi gave birth to one Yin and one Yang, Taiji gave birth to Liang Yi.
Bagua Quan's Qi (energy) and Ou (image/form) begins from the Liang Yi, add to each (Yi) one Qi and one
Ou (image) to get the Si Xiang named Tai Yin (Great Yin), Tai Yang (Great Yang), Shao Yin (Lesser Yin),
Shao Yang (Lesser Yang).

Si Xiang are the Qi (energy) and Ou (shape) of this form. Add one Yin and one Yang each and separate it
into Metal, Wood, Water, and Fire. Inside the body they are the Heart, Liver, Lungs, and Kidney. In the
boxing they are called front, back, left, and right. The common name is Shuang Huan Zhang (Double
Change Palm).

If you are talking about the Si Xiang without Tu (Earth), Taiji is the Tu ( E arth). The boxing has Zuan Luo
(rising and falling) and Fan Dong (overturning). When you start to talk about Heng (horizontal), it is the Tu
(earth). The quality of Earth is to grow and multiply without end. Because it is the application of One Qi, it
is called Taiji. Taiji is Earth. They are the same. That is why we do not mention Tu (Earth), we only
mention Si Xiang, because the E arth is already included.

Si Xiang is Yin and Yang. The Bagua interact and move. One line of the Gua can change, changing the
Trigram, and furthermore they can change to the 64 Hexagrams.

According to the I Ching each Hexagram has six lines. The lower three lines are the Heaven, Earth, and
Man. They are also called the San Cai (three powers). The upper three lines move. That is why they double.
The three powers, Heave n , Earth, and Man each have Yin and Yang. In the true boxing each method of
turning left and right also has Yin and Yang. That is also why the left rotating posture contains three lines.
Head, hand, and foot represents the three powers of Heaven, Earth, and Man. The right turning posture also
contains three lines, because the San Cai (three powers) each have Yin and Yang.

Bagua is the Si Xiang's Yin and Yang. The 64 Hexagrams are formed by the pairing of the Yin and Yang.
The arrangement of the Bagua is why it repeats. Yin and Yang meet, naturally generate, and are empty.
Even though there are unlimited changes you can not exceed the 64 Hexagrams.

The 64 Hexagrams are always Bagua. Bagua is always the Si Xiang. Si Xiang is always the Liang Yi, Liang
Yi is always the One Qi.

Zi Yang read from the Can Tong Qi (Untiy of the Three-ancient book on internal alchemy) and said “The
One is void without any differentiation, it is the root of the Liang Yi, Si Xiang does not departs from the
two forces, it gives birth to the Bagua, which in turn gives birth to the 64 Hexagrams. All things in the
universe are born from this.” How true this is! This is reflected in the boxing.
Section One-The Study of Si Xiang
Green Dragon Turns Body
The starting point is Liang Yi. It doesn't matter if turning left or right, both sides can change into Si Xiang
Shuang Huan Zhang (Si Xiang Double Change Palm).

First use the right turning with the left hand in the front and the right hand in the back.

From the North, turn along the circle to the West, this is called right turning.
Section Two-The Study of Si Xiang
Green Dragon Contracts Tail
When changing directions the left foot is in the front. The right foot steps forward, hooking inward, and
drops to the ground with the toes lined up with the left toes. The distance is about 2-3 cun apart. Both heels
have Niu Jin (outward twisting power).

The Yao (waist) sinks and is stable. The root of both Kua (hips) have Chuo Jin (backward contracting
power).

This posture looks like it has stopped but is has not stopped.
Section Three-The Study of Si Xiang
Green Dragon Turns Head
The left hand extends with Ning Jin (twisting force) until the thumb points down and the pinky points
upward. The palm faces outward. The left foot steps and follows as the left hand twists. They go out
together towards the outside with Bai Jin (swinging/pendulum force). The heel of the left foot and the toes
of the right foot form the shape of the character Ba (/ \), like the picture. The distance between the feet is
according to height of the stance.

When the foot steps, although the form looks like it is moving outward, the root of both Kua (hips) Chuo
Jin (contracting backward force). The inside seems to open. The waist follows the left hand and twists
outward. The interior root of the two shoulders also contract back with strength, this is the intention of Han
Xiong (constrain the chest).

The right hand is close to the body and the palm faces outward bellow the left armpit, pushing with steady
power. The elbow is dropped down and stationary. The form and the body are stopped but the intention
does not stop.
Section Four-The Study of Si Xiang
Black Tiger Exits Cave
Both hands go inward with Guo Jin (wrapping power) until the palms face upward. The left hand pierces
out from underneath the left armpit.

The right foot and right hand go forward together. The right toe is lined up with the left toe and the distance
is 2-3 cun apart. The right shoulder pierces towards the lower side of the left armpit.

Both heels Niu Jin (outward twisting power). The interior root of the two Kua (hips) Chuo Jin (contracting
backward power).

The Yao (waist) is still sinking and steady. You do not stay in this posture long. For example, in a book
there are comas between the words.

The One Qi seems to be broken but the intention is not broken.

Section Five-The Study of Si Xiang
Sparrow Hawk Drills to Heaven
The right arm comes close to the right ear. The hand with power wraps inward and pierces upward. Pierce
until the palm faces inward. The body follows the right hand and extends upward.

The left palm faces inward and as the right hand pierces upward at the same time the left foot goes down. It
(the left hand) drops from the inside of the right arm, from the armpit to the ribs with the fingers pointing
down and the back of the hand next to the body, piercing down towards the right hip. The hands separate
and must be lined up vertically.

The left foot and both hands separating must be at the same time. The left foot quickly picks up. The toes
lift up with power. It is next to the inside of the shin bone of the right leg.

The body sinks down with Suo Jin (sink and contract back power). The Yao (waist) sinks and is steady. The
right hand can still pierce upward with power. The left hand still pierces down with power. The eyes look
upward at the right hand and the body is steady.
Section Six-The Study of Si Xiang
White Snake Hides in Grass
The right hand Kuo (hooks) towards the front of the left shoulder and falls to the top of the left arm. The
body along with the right hand goes down and sinks down.

Both hands separate to the front and back like placing something down. Both wrists push outward and stop
with power. The Tiger's Mouth of the hands face each other. Both arms are in a half moon shape. The left
foot and the left hand go forward together. When the foot lands it should be bent like the picture.

The Yao (waist) sinks and is steady. The body pounces forward. The lower abdomen is over top the thighs.

The eyes follow the right hand to look down and then look forward towards the left hand. The two
shoulders Chuo Zhu Jin (contracting back stopping power). The interior root of both Kua (hips) also Chuo
Zhu Jin (contracting back stopping power).

At this time the inside of the belly must feel empty. If this is true, then you receive the ethereality of the
boxing.
Section Seven-The Study of Si Xiang
Black Tiger Exits Cave
Both hands go inward with Guo Jin (wrapping power) until the palms face up. The right hand is close to the
body and pierces out under the left armpit. The arms from the shape of “T”. The right foot and the right
hand at the same time advance, to line up with the left toes, dropping down, the distance between them is 2-
3 cun.

The heels Niu Jin (outward twisting power) to the outside. The interior root of the Kua (hips) Chou Jin
(backward contracting power).

The Yao (waist) must sink and be stable. It follows the hand as the hand pierces and goes toward the left
with Ning Jin (twisting power). It is like twisting a rope.

At this time, the body's Jin (power) is also like a fully wound watch. But the inside must have the intention
of emptiness. How do you have the intention of empty inside? It is the interior root of the two shoulders and
the two Kua (hips) Chuo Jin (backward contracting power). Both go back with Suo Jin (sink and contract
back power). Then inside the chest will naturally have the intention of emptiness and inside the belly can
not be disturbed by disordered Qi (energy).
Section Eight-The Study of Si Xiang
Green Dragon Turns Body
When the body is turning and walking the circle to left again, the left foot steps straight forward. When it
drops, the distance between the two feet is determined by the height of the stance. In summary, no matter
what type of stepping method, walking forward or backward must be natural.

The right hand follows the right foot as it moves, piercing changing to extending, changing to outward Ning
Jin (twisting force). The left hand and right hand both have outward Ning Jin (twisting power).

Both feet follow and walk the circle. Both wrists follow with power and Ning Jin (twisting power) outward.
Twist until the right index finger is pointing up vertically and facing the center of the circle. The finger is at
the height of the eyebrow.

The left hand is close to the body with power, pushing with One Qi to the elbow of the right arm. The index
finger points up and is steady.

The waist follows the right hand towards the left like twisting a rope. Both eyes look at the tip of the front
hand's index finger.

When the arms are turning, the elbows are bent, the palms still facing upward, and the elbows facing down.
When the arms are turning, do not turn easily. It needs to feel like you are almost unable to turn. The wrists
twist upward with power to the Tiger's Mouth, and with the intention of pushing forward. As the hands
finish the motion, do not expose the two shoulders, they Chuo Jin (backwards contracting power). You can
take 3-5 steps as the hands turn and are allowed some turning and walking, it is not inflexible.

Together with the Liang Yi walking step and changing form, you want the same principle of the up and
down connected and inside and outside One Qi. The practice method of the Si Xiang is divided to four parts
which has the intention of Qi (rising), Cheng (carry, hold), Zuan (turn, rotate), and He (harmony). Actually
it is the principle to accomplish One Qi linked together. The practitioner must know this.
Chapter Ten-The Study of Qian Trigram Lion Form
The Qian Trigram is the image of Heaven. The Lion Palm is the form of boxing. Qian is strong and the
property is Yang. It is the name of the Trigram with three (Yang) lines.

The form and structure is named Heaven, the nature or temperament is named Qian. It is the Lion Form. It
is the most severe and fierce. Its nature is the most brave and fierce. It is the animal that can eat tigers and
leopards. It has the power of shaking its mane.

When speaking about the boxing form, it has the posture of Golden Dragon Closing the Mouth. It has the
shape of Lion Opening the Mouth. It has the method of White Ape Dragging the Knife.

Inside the abdomen there is Qi (energy). If it can generate the 10,000 things, then in boxing its called the
Lion Palm. It is the beginning of all methods.

This posture uses both hands extending out with power. The interior and exterior, up and down are One Qi.
It has the image of Qian (Heaven), three unbroken lines and it has the posture of Qi Shuo San Dian ( rising
hand, three points). That is why the image is Qian Trigram. If the boxing follows this then the blood and
channels are unblocked and flowing. The Qi (energy) and Li (power) are strengthened and increased.

If the boxing is incorrect, then Qian ( H eaven) will meet Zhen ( T hunder), the boxing will be predictable.
When Qian ( H eaven) faces Kun ( E arth), the orifice of the H eart can not be open. The student must be
especially careful about this.
Section One-The Study of Qian Trigram
Green Dragon Turns Body
Start from the Liang Yi Left Posture. The right foot is in the front.
Section Two-The Study of Qian Trigram
Green Dragon Contracts Tail
Then, the left foot steps forward. The toes point inward with Kuo Jin (hooking power). It drops down lined
up with the right toes. The distance between them is 2-3 cun.

Both heels Niu Jin (twisting power) to the outside. The interior root of the Kua (hips) Chou Jin (contracting
backward power).

The Yao (waist) is sunk and steady with power.

Section Three-The Study of Qian Trigram
Green Dragon Turns Head
The left hand extends with Ning Jin (twisting force) until the palm faces outward. The right foot follows the
right hand's outward twisting and together they move outward. The toes must be straight and the hand must
be lined up vertically with the foot.

The shoulders have the intention of pulling backwards with Suo Jin (sink and contract back power).
Section Four-The Study of Qian Trigram
Black Tiger Exits Cave
When stepping with the left foot again, both arms go inward with Guo Jin (wrapping power). Wrap until
both palms face up. The left hand is next to the right ribs. The left foot steps down lined up with the toes of
the right foot. Both feet Niu Jin (twisting power).

The Yao (waist) sinks and the inside root of the Kua (hips) have Chou Jin (backward contracting power).
The interior root of both shoulders have Chuo Jin (backward contracting power) just as before. The distance
between the feet is the same as before.
Section Five-The Study of Qian Trigram
Lion Opens Mouth
When stepping again, the left foot walks first. The left hand at the same time as the left foot is walking
smoothly pierces towards the lower side of the right arm forming the shape of “T” with the right arm, still
wrapping inward and forward with power about 2-3 cun.

The hand straightens and pierces upward as both feet start walking. The left palm faces upward and moves
outward with the intention of drawing a flat circle (horizontal circle). Draw the circle until the index finger
is facing the center of the circle. The right hand, at the same time as the left hand, Ning Jin (twising power)
outward until the palm faces upward. The right hand is next to the right ear. Like the intention of lifting
something upward with one hand.

The Tiger's Mouths of both hands are looking at each other up and down. Both hands have the shape of
supporting one long staff.

Both shoulders Chui Jin (sinking power) and Kai Jin (opening power). Both feet follow and walk (the
circle). The left hand continues to draw outward. The right hand supports upward.

The Yao (waist) follows the left hand and Niu Jin (twing power) outward. The eyes look at the tip of the
front hand's index finger.
Section Six-The Study of Qian Trigram
Lion Opens Mouth
Then change to the right walking method. The power and the method is the same as the left form. The
learner must understand this themselves.

Starting here all the forms begin with the Liang Yi Dan Huan Zhang ( Liang Yi S ingle C hange P alm) Left
Posture. But either the left or the right can be the starting point. Only because a beginner does not
understand the principle, that is why there must be set rules. When you are very familiar, no matter what
posture, you can change to any other. You must connect them all to practice. The learner must know this.
Chapter Eleven-The Study of Kun Trigram Qilin Form
The Kun Trigram is the image of the Earth. Fan Shen Zhang (Returning Body Palm) is the posture of the
boxing. Kun is Shuan (going with). The property is Yin. Its name is the six strokes trigram.

The form and structure is named Earth, the nature or temperament is named Kun. It is the Qilin Form. The
Qilin is a benevolent animal and it has the skill of moving quickly, changing, and being unpredictable.

The boxing posture is called the Qilin Spits Out the Book. The method is Da Peng (giant bird) Spreads
Wings. It has the ability of White Crane Standing on One Leg. It has the efficaciousness of Shuan Shi Fan
Shen Xuan Zuan (going with, turning the body and rotating). The form of the boxing is called Fan Shen
Zhuang ( Returning Body Palm).

In this boxing both hands remain stationary as the body turns. The interior, exterior, up, and down in
harmony. It has the shape of Kun broken, six lines. That is why the image is Kun Trigram and the boxing is
Shuan (going with). The body is light and quick, turning like a whirlwind.

If the boxing is not correct then inside the belly will not be empty and the body will not be effective and
connected. The leaner needs to study with care. The subtle wondrous skill comes from this.
Section One-The Study of Kun Trigram
Green Dragon Turns Body
Start from Liang Yi Dan Huan Zhuang (Liang Yi Single Change Palm).

Step forward with the left foot. The interior root of the Kua (hips) Chuo Jin (backward contracting power).
The Yao (waist) sinks and is steady with power.

The head pushes upward with steady power. The body has the intention of sinking and contracting.
Section Two-The Study of Kun Trigram
Qilin Turns Head
The right foot steps back and turns to the right. The right hand moves inward with Guo Jin (wrapping
power) at the same time as the right foot moves. Wrap until the palm faces upward.

The left hand is close to the body near the right arm.

The interior root of both Kua (hips) also Chuo Jin (backward contracting power).
Section Three-The Study of Kun Trigram
Qilin Turns Body
The left foot quickly steps until it is lined up with the right toes. The distance is about 2-3 cun apart.

Both Kua (hips) Chuo Jin (backward contracting power). Both shoulder Suo Jin (sink and contract back
force).

The body is still like the previous posture and pause slightly.
Section Four-The Study of Kun Trigram
Da Peng Spreads Wings
Move the right foot outward. The right arm Ting Jin (outward power). Turn with the body's One Qi.

The left foot also quickly moves to the right foot. It can not touch the ground and is close to the right ankle.
Both legs come together with power and the Yao (waist) sinks and is steady.

The right hand goes to the outside horizontally at the same time as the left foot moves.
Section Five-The Study of Kun Trigram
Qilin Spits Out the Book
The left foot quickly drops, lined up with the right toes. The distance apart is the same as before.

The right hand comes back with the palm facing down as the left foot drops. The arm has the shape of a half
moon. Then the left hand faces and pierces toward the back of the right elbow. Pause slightly.
Section Six-The Study of Kun Trigram
Right Form
The right elbow wraps inward with power. Wrap until the palm faces up. Then walk as in the Liang Yi
Right Posture One, Green Dragon Turns Body. Then change the body with the left form. The hand, step,
and power methods are all the same.
Chapter Twelve-The Study of Kan Trigram Snake Form
The Kan trigram has the image of Water. The palm posture in the boxing form is Shuan (going with). Kan
is to entrap.

Kan receives its middle Yang from Qian. The Yang is entrapped in the middle of Yin. When Yang enters it
gives birth to the tide. It has the image of fullness inside Kan. That is why it resides in T rue North, the
direction abundant with Water.

It is the Snake Form. It is the most poisonous, its temperament is the most clever and nimble, and it is the
most lively. It has the ability to move the grass. The boxing posture has the name of that (Moving the
Grass), the method of White Snake Spits the Letter, and has the skill of Double Headed Snake Binding the
Body. The shape and posture of the body is called Shuan Shi Zhang ( G oing W ith P alm).

This boxing is soft and yielding on the outside. The interior is strong. The Qi (energy) fills the Dan Tian,
inside is like water, flowing and yielding with not space it doesn't go into. That is why the image is Kan
Trigram.

If the boxing is correct the Qi of the Dan Ti a n is full. When the Dan Ti a n Qi is full, then the H eart gives
birth to the Dao. If Dao is born from the H eart, then the Yin Fire inside the H eart is destroyed and there is
no worry of dizziness.

If the boxing is incorrect, then the Kidney Water will be weak and the Heart Fire can not descend, dizziness
and dark eyes can not be avoided.

This form has the method of Dian Xue (point striking). It has the technique of Single Finger Pressing the
Point. The location of Single Finger Pressing the Point is the armpits. The intention of the striking method
is like holding the wings of a bird in it's nest. The two fingers sink in, it means you will instantly die. You
can know this method, but do not use it.

Of all the virtues, kindness is the most important. A person who has kindness knows the Poison Hand
Method, but does not use it and his H eart can not tolerate bringing disaster upon people.

This is not the only point, many points can cause death to people. All should be used with extreme caution.
For example: Xin Kuo (Hea rt Mouth), Xiao Fu (Lower Abdomen), Qi Men (Qi Gate), Er Hou (Behind the
Ear), Nao Hai (Brain), Sang Hou (Voice of Throat), Hou Ji Bei (Spine), Liang Shen Yao (Kidneys), Gu Dao
(Grain Passage), Liang Shou Mai Wo (Two Arm Channel Point).

There are many points to double finger strike, single finger strike, elbow strike, strike with the knee, strike
with the foot, strike with the palm, and chop. No matter which striking method, even lightly striking can
hurt the body, severe striking can cause death. People who know this technique must not use it lightly.

I heard from my teacher Mr. Cheng, the pointing method must not be used e xc lusively. Exclusive usage
will hurt the Yin. The proverb says I don't use poison on people, then people will also not use poison on me.
This is moderation seeks moderation and harmony seeks harmony. This is the meaning of the heavenly
principle.

This boxing's point striking method has not been taught orally (here) and the skill should not be used . What
I have said is only the general points.

If you are talking about numbing or death points, there are 36 and 72, the total is 108. The details and
principle of the Shaolin Boxing Method's secret theory, I do not need to repeat.

I wrote this book to open the H eart Orifice , brighten the temperament , and strengthen the tendons and
bones and the intelligence. The main point is to understand the nature of harmony. If you must use Poison
Hand on other people, it is one time out of one hundred, and it is must be the last resort.
Section One-The Study of Kan Trigram
Green Dragon Turns Body
Start in Liang Yi Dan Huan Zhang (Liang Yi Single Change Palm) Left Posture. Step the left foot forward.
Section Two-The Study of Kan Trigram
White Snake Spits Out the Letter
Then the toes of the left foot turn outward. Crossed with the right foot, it forms the shape of “/ \”. The same
as the picture.
Section Three-The Study of Kan Trigram
White Snake Binds Body
Then the right foot hooks inward with power to line up with the toes of the left foot. The distance between
the toes is about 2-3 cun.

The right arm bends and comes in at the same time as the right foot moves. The elbow points outward and
the arm is in the shape of the half moon. The hand, from over the head, drops towards the left shoulder and
stops.

The interior root of the left Kua (hip) Chuo Jin (backward contracting power). The Yao (waist) is like
twisting a rope. Twist at the same time as the left Kua (hip) Chuo Jin.

The left hand is still next to the body, below the right armpit. The right arm is on top, the left arm is below.
Pause slightly.

The exterior shape is similar to being closed. Inside the belly has a little intention of emptiness. Do not have
Yang hidden in the Heart.
Section Four-The Study of Kan Trigram
White Snake Hides in Grass
The hands immediately separate front and back. Similar to the power in Shuang Huan Zhuang (Double
Change Palm) when the two hands push and open.

The left foot moves forward at the same time as the hands separate. The foot lands with the toes having the
slight intention of hooking inward.

The Yao (waist) sinks with steady power. The lower abdomen in on top of the root of the left thigh.

Both shoulders Chuo Jin (backward contracting power). Both Kua (hips) Suo Jin (sinking retracting power).
Section Five-The Study of Kan Trigram
Black Tiger Exits Cave
Both hands together wrap inward again. Wrap until the palms face upward, close to the body a nd then
pierce toward below the left armpit.

The right foot and right hand move forward at the same time. The right foot is lined up with the left toes.
The distance between the toes is the same as before. B oth shoulders and both Kua (hips) Chuo Jin
(backward contracting power) the same as before.
Section Six-The Study of Kan Trigram
Green Dragon Turns Body
Then walk forward in the posture of Green Dragon Turns Body.
Chapter Thirteen-The Study of Li Trigram Sparrowhawk Form
The Li Trigram is the image o f Fire, it is the Crouching Palm. The posture of the Boxing is to move away
and attach to.

Li gets the Yin in the middle from Kun. Yin attaches to the middle of Yang. Yin gives birth to the light of
Yang. That is why it is located in T rue South where Fire flourishes.

It is the Sparrowhawk form. It enters the forest quickly. It has the skill of turning the body. The boxing
forms usage has the method of pressing the points. This boxing also has the posture of Big Python Turns
Body. It has the ability to enter the cave. The boxing form is Wo Zhang (Crouching Palm).

In this boxing the exterior is firm and strong and the interior is soft and yielding. The image is emptiness in
the middle. That is why it is the Li Trigram.

If the boxing is correct, then the H eart will be void and the H eart transforms. When the heart transforms it
gives birth to the profound.

If the boxing is incorrect the H eart is confused and the boxing will be unable to transform the Shen (spirit).
That is why the learner must work hard with sincere intention to dispel the confusion in the H eart. Then
you will understand the subtle path of transforming the Spirit (Shen).
Section One-The Study of Li Trigram
Green Dragon Turns Body
Start in Liang Yi Dan Huan Zhang (Liang Yi Single Change Palm) L eft P osture with the right foot in the
front.
Section Two-The Study of Li Trigram
Green Dragon Contracts Tail
The left foot moves forward to line up with the toes of the right foot. The distance between the toes is about
2-3 cun.
Section Three-The Study of Li Trigram
Green Dragon Turns Head
The right foot moves outward. The right hand and the right foot at the same time twist outward. Twist until
the palm faces outward.
Section Four-The Study of Li Trigram

 Big Python Turns Body
The left foot moves forward again and drops lined up with the right toes. The left hand pierces along the
underside of the right elbow with the palm facing upward at the same time as the left foot steps. Pierce until
you can not go anymore.

The right wrist twists outward with power and at the same time the left hand passes the top of the head.
Even though the arm is bent, the internal power has the intention of being straight.

The leg goes upward with power. The right arm extends again, the palm goes inward with Li Jin (inside
power). The wrist has the intention Dou Jin (shaking power). Wrap until the palm faces upward. The left
wrist, at the same time as the right hand moves, with power twists outward until the palm faces outward.
Both hands must have One Qi.

When the left hand pierces the body must have the intention of downward Suo Jin (sinking and contracting
force). The right side of the body also has the shape of a bent bow. Although the body posture has the bent
shape, inside the belly must always have the intention of emptiness. The height of the stance is determined
by your skill level. The body posture looks like it stops, but it does not stop.
Section Five-The Study of Li Trigram
Green Dragon Turns Head
The right foot moves outward and drops. The right hand with power twists outward at the same time as the
right foot moves. Twist until the palm faces outward. When the right hand moves, the left hand goes inward
by the left rib until the palm faces upward.
Section Six-The Study of Li Trigram
Black Tiger Exits Cave
Pierce the left hand again and step the left foot.
Section Seven-The Study of Li Trigram
Green Dragon Turns Body
Step forward again, the same as the Dan Huan Zhang (Single Change Palm) R ight P osture.
Section Eight-The Study of Li Trigram
The right form is the same as the left form, the postures, stepping method, and various powers are all the
same as in practicing the left form.
Chapter Fourteen-The Study of Zhen Trigram Dragon Form
The Zhen Trigram is the image of Thunder. The boxing posture is Ping Tuo Zhang (Level Supporting
Palm).

Zhen means movement. Zhen receives the first yang from Qian. The first Yang governs growth. It is located
in the T rue East, the direction where Wood flourishes.

It is the Dragon form. It is covered in scales. It has the method of searching for the bones, the skill of
changing and being unpredictable, and the image of flying and soaring.

The boxing posture has the method of Black Dragon Coils Around Pillar. It has the skill of Green Dragon
Plays with Pearl. The boxing posture is called Ping Tuo Zhang (Level Supporting Palm).

This boxing is quiet on the outside and moving on the inside. Dan Shu (Cinnabar Book) says that it is the
image of seeking movement inside quietness and it has the intention of the first movement of the first Yang.
That is why the image is Zhen Trigram.

If the boxing is correct, the Liver Qi is smooth and in harmony.

If the boxing is incorrect, then the Liver Qi overflows forcefully and the body cannot conform to the lines
of the Trigram, with 9 and 2 internally harmonized (9 and 2 are the internal connections of the body and the
Qi). The learner must make great effort to seek harmony and be without the worry of Liver Qi rushing to
the eyes.
Section One-The Study of Zhen Trigram
Green Dragon Turns Body
Start in Liang Yi Dan Huan Zhang (Liang Yi Single Change Palm) Left Posture with the right foot in front.
Section Two-The Study of Zhen Trigram
Green Dragon Contracts Tail
The left foot moves forward and Kuo (hooks) inward with power. When it lands it is lined up with the right
toes. The distance of the front hooking foot is the same (as before).
Section Three-The Study of Zhen Trigram
Green Dragon Turns Head
Then the right hand twists outward with power. Twist until the palm is facing outward. The right foot and
the right hand go outward together and are lined up vertically.
Section Four-The Study of Zhen Trigram
Black Tiger Exits Cave
The left foot moves forward again to line up with the right toes. The distance apart is the same as before.
Both shoulders Suo Li (sinking backward contracting force). The interior root of the Kua (hips) Chuo Jin
(backward contracting power).

The Yao (waist) sinks with power and is steady. Both hands wrap inward with power until the palms are
facing up. The left hand is next to the body and pierces out levelly. It forms the shape of “T” with the right
arm.
Section Five-The Study of Zhen Trigram
Green Dragon Flies and Soars
Then the left foot walks forward. The hands, palm facing up, stretch out levelly and separate outward to the
left and right like drawing a half circle as the feet walk.

The left hand separates to the left, the right hand separates to the right. Separate until both hands form a
straight line. The palms face up like supporting two cups of water. The left index finger is facing the center
of the circle. The eyes look at the tip of the left index finger.

The shoulders drop down with power and at the same time open outward with power. The interior root of
both Kua (hips) Chuo Jin (backward contracting power). The head is stable and pushes upward with power.
The waist follows the turning of the left hand.

When walking the body has One Qi. The power of the various places of the body must be well distributed.
Do not have the fault of excess or insufficient.

The height of the stance is according to each person's skill. Do not force yourself. This way, inside the belly
can be harmonized with the Heart Qi, and the Liver Qi is smooth and in harmony. The body is like flowing
water with smooth movements.
Section Six-The Study of Zhen Trigram
Change the posture again. It is still the same as the left posture.
Chapter Fifteen-The Study of Gen Trigram Bear Form
The Gen Trigram is the image of Mountain. The boxing posture is Bei Shen Zhang (Behind the Body
Palm).

Gen is to stop. Gen receives the last Yang from Qian Trigram. The last Yang signifies stillness. Its location
is the North East, the direction of weak Yang.

It is the Bear from. Its temperament is the most dull-witted. It is the most awe-inspiring. It has the power of
straightening the neck. The boxing posture has the bravery to lean ( K ao 2 ) against the body and the ability
to uproot trees. It has the method of Dou Sou (shaking / jerking). The boxing form is called Bei Shen Zhang
(Behind the Body Palm).

The boxing is hard and strong on top and the middle and lower part is soft and yielding. It has the shape of
stillness. That is why it is the Gen Trigram.

If the boxing is correct, then the root of Qi and the Heart have more brilliance, this shows in the face, is
abundant in the back, and comes out through the four limbs.

If the boxing is incorrect, then the Yang of the Dan Tian can not rise through the back, the chest can not
concave, and the H eart F ire can not descend. The learner must know this.
Section One-The Study of Gen Trigram
Green Dragon Turns Body
Start from Liang Yi Dan Huang Zhang (Liang Yi Single Change Palm) Left Posture with the right foot in
the front.
Section Two-The Study of Gen Trigram
Green Dragon Contracts Tail
The left foot moves to line up with the right toes. The distance between the toes is 2-3 cun.
Section Three-The Study of Gen Trigram
Green Dragon Turns Head
The right hand twists outward. Twist until the palm faces outward. The right hand and right foot move
outward at the same time.
Section Four-The Study of Gen Trigram
Black Bear Turns the Back
The left palm faces upward and pierces over the inside crook of the right arm. At the same time as the left
hand moves, the left foot moves to line up with the right toes.

The left hand pierces to the utmost and then twists outward with Ning Jin (twisting power) until the palm
faces outward. As the left hand is twisting, the right hand also wraps inward with power. Wrap until the
palm faces inward. At the same time as the left hand (twists outward), turn (the right hand) outward with
Ning Jin (twisting power) until the right palm is next to the mouth piercing outward with power. The
intention is of the middle and index finger coming out from the mouth.
Section Five-The Study of Gen Trigram
Black Bear Stretching Forward Palm
The right leg waits until the right hand is at the mouth and then they rise together. The tip of the foot lifts
with power. The right elbow and the right knee are close to each other.

The two shoulders Chou Jin (backward contracting power). The two Kua (hips) also with power Suo Jin
(sinking backward contracting power).

The left hand twists outward until the palm is facing up. The head pushes up with power. Inside the chest is
open. The Qi (energy) sinks to the Dan Tian. This posture looks stopped but it is not.
Section Six-The Study of Gen Trigram
Green Dragon Turns Head
The right wrist twists outward. It twists until the palm faces outward. When the right hand is twisting
outward, the right foot at the same time moves outward and drops. At the same time the left hand comes
back until the palm faces up.
Section Seven-The Study of Gen Trigram
Black Tiger Exits Cave
Pierce the left hand. The method of stepping, wrapping the hands, and power are still the same as Liang Yi
Hei Hu Chu Dong (Liang Yi Black Tiger Exists Cave).
Section Eight-The Study of Gen Trigram
Green Dragon Turns Body
Walk the circle again. It is still the Qing Long Zuan Shen (Green Dragon Turns Body) Right Posture.
Chapter Sixteen-The Study of Xun
Trigram Phoenix Form
The Xun Trigram is the image of Wind. The boxing posture is Feng Lun Zhang (Wind Wheel Palm).

Xun means to enter. Xun receives the First Yin from the Kun Trigram. The First Yin govern advancing
stealthily. It is located in the South East, the direction of flourishing Yang.

It is the Phoenix Form. It is the chief of the feathered animals. It has the skill of opening the wings. The
boxing posture is Dian Tou (Nodding the Head). It has the method of Xie Ren (Coercing The Opponent).
This boxing also has the shape of Lion Rolls the Ball. The boxing posture is called Feng Lun Zhang (Wind
Wheel Palm).

This boxing is hard and strong on the top and soft and yielding on the bottom. It has the shape of the Wind
Wheel, that is why it is the Xun Trigram.

If the boxing is correct, the internal Zhen Qi ( T rue Qi) spreads to the four limbs and the hundred bones of
the body without any small space unreached. The form moves like the Wind Wheel and it has the shape of
turning without any gaps.

If the boxing is incorrect, then the Yuan Qi ( O riginal Qi) can not spread to the ends of the body. L ike a
machine with a square axis and a round wheel that can not work, the body posture is not correct and the P re
and P ost Heaven Qi can not transform into O ne. The learner of this boxing must study with extra attention.
Section One-The Study of Xun Trigram
Green Dragon Turns Body
Start from Liang Yi Dan Huan Zhang (Linag Yi Single Change Palm) Left Posture.
Section Two-The Study of Xun Trigram
Green Dragon Contracts Tail
The right foot is in front. The left foot steps forward and lines up with the right toes.
Section Three-The Study of Xun Trigram
Lion Holds the Ball
When the left hand is piercing, all the powers expressed in the body are the same as the Right Lion Palm
Posture, except the two palms must face each other like holding a big round ball.

The index finger of the right and left hand need to point to the center of the circle like the picture.
Section Four-The Study of Xun Trigram
Lion Rolls the Ball
Change to the left posture. First hook the right foot inward, lined up with the left toes. Then move the left
foot outward.

The two hands are like holding a round ball for the purpose of becoming One Qi. As the left foot moves, the
left hand goes downward like drawing a round shape.
Section Five-The Study of Xun Trigram
Lion Turns Over
The left hand goes from the bottom to the top, also like drawing a round shape. The right foot moves
forward, lined up with the toes of the left foot. When the right foot moves, the right hand moves with the
left hand and goes down with One Qi until it is lined up with the right foot. As the right hand moves, the left
hand lifts to the height of the top of the head with One Qi.
Section Six-The Study of Xun Trigram
Lion Hides on the Ground
Then the left foot moves outward. At the same time as the left foot moves, the left palm faces inward and
drops down like drawing a round shape. The right hand comes up from below also like drawing a round
shape.

The hand posture is similar to Shuang Huan Zhang (Double Change Palm) Posture Six. That posture has
both palms facing outward. In this posture, the two hands face each other, that is why the two posture are
some what similar.
Section Seven-The Study of Xun Trigram
Lion Holds the Ball
When walking the two hands are like the Lion Palm Posture, but the right hand comes up from below like
drawing a round circle. The hands have the intention of holding a big round ball with One Qi.

The two feet walk, the two hands move. When the two hands move it also has the intention of piercing with
the hand. Pierce until the both index finger faces the center of the circle like the picture.

To speak of the reason that the hands moving and the intention of piercing hand are the same. For example,
the two hands like holding a big round ball seems very different from the practice of Si Xiang Shuang Huan
Zhang (Double Change Palm), the piercing hand, changing hand, and embracing. But actually Feng Lun
Zhang (Wind Wheel Palm) is Double Change Palm although the piercing hand, changing hand, and
embracing hand all seem very different.

The hand method, foot method, and power method are all the same. One has the two hands next to the body,
piercing and changing. The other one has the two hands piercing and changing, but with the two hands
stretched open like holding a big round ball, similar to a Wind Wheel (Feng Lun). That is why the two
Trigrams are different and they are separated into two different forms.

To change the posture again the hand, foot, and body method are the same as the changing left posture.
Chapter Seventeen-The Study of Dui Trigram Monkey Form
The Dui Trigram has the image of the Lake. The boxing posture is Bao Zhang (Embracing Palm).

Dui is to persuade. Dui receives the last Yin from Kun. The last Yin governs causing to disappear and
transforming. It resides in True West, the direction that Metal flourishes.

It is the Monkey Form. It is the most nimble. It has the method of Suo Li (sinking contracting back power)
and the power to traverse the mountains. The boxing posture is White Ape Offers the Fruit. It has the
method of Monkey Bites the Peach, the posture of Long Dun Hu Ju (Dragon and Tiger Crouching), and the
posture is called Bao Zhang (Embracing Palm).

This boxing is soft and yielding on top and hard and firm on the middle and lower part. It has the shape of
Suo Duan (contracting and sinking down), that is why the image is Dui Trigram.

If the boxing is correct, then the Lung Qi is clear and moist.

If the boxing is incorrect, the Lung Qi is not in harmony, you can not be spared from difficult breathing,
cough, and other symptoms. The learner must think deeply and understand this to seek clear and flowing
Lung Qi.
Section One-The Study of Dui Trigram
Green Dragon Turns Body
Start with Liang Yi Duan Huang Zhang (Liang Yi Single Change Palm) Left Posture with the right foot in
front.
Section Two-The Study of Dui Trigram
Green Dragon Contracts Tail
The left foot moves forward and steps to line up with right foot.
Section Three-The Study of Dui Trigram
Green Dragon Turns Head
The right toes move outward. The right hand and the right foot at the same time twist outward with power.
Twist until the palm faces outward.
Section Four-The Study of Dui Trigram
Black Tiger Exits Cave
The left foot moves forward, lined up with the right foot. Both shoulders Suo Jin (sinking and backward
contracting power). The interior root of the two Kua (hips) Chou Jin (backward contracting power).

The Yao (waist) sinks and is steady. Both hands with power wrap inward. Wrap until the palms face
upward. The left hand is next to the body. From underneath the right arm, pierce till the utmost.
Section Five-The Study of Dui Trigram
White Ape Offers Fruit
The left foot moves. Both hands with power open outward. Both elbows also with power, Bao Jin
(embracing power) towards one spot. Bao Jin until the two elbows are touching and the two elbows are next
to the body.

The two hands are in front at the height of the chest. The hands are like supporting an object. The two
shoulders go backwards with Suo Jin (sinking backwards contracting power).

Both hands with One Qi embrace and push forward with power. Both feet walk, both hands embrace. The
waist with power twists to the left. Both eyes look at the left index finger.
Section Six-The Study of Dui Trigram
White Ape Offers Fruit
Change to the Left Form. It is the same as changing to the Right Form.
Chapter 18-Bagua Quan Pre-Heaven and Post-Heaven Combined
into One
The I Ching (Book of Changes) expresses the truth. Pre-Heaven Bagua, the One Qi circulates. All heavenly
principles comply with and flow from Taiji. Therefore the True Body is not damaged. (The True Body is
the Dan Tian's Yuan Qi (Original Qi) and it is also in the boxing form as Heng Quan.) Post-Heaven Bagua
is divided into Yin and Yang. It has good (good in the boxing is when the Qi (energy) flows correctly). It
has bad (bad in the boxing is when the Qi (energy) flow is rebellious).

In nature there are changes. Therefore the True Body is already deficient. The True Body is not broken.
Before birth is the same as Wu Wei (non-doing), Wu Wei (non-doing) is wonderful. (Before birth in boxing
is when Qi Zuan Luo Fan (Rise Drill Fall Overturn) have not issued out yet.) (Wu Wei (non-doing) does not
have any coarseness.)

In the center of Ni (reversing) there exists the movement of Shun (going along with). Ni (reversing) stores
the Pre-Heaven Yang, Shun (going along with) transforms the Post-Heaven Yin, to go back to the state of
before birth. (In the boxing forms this is Yin and Yang before the movement of the posture.)

Do not let the Yin Qi (energy) hurt the True Body. When the True Body has injury, it is after you are born.
(In the boxing, Qi Zuan Luo Fan (Rise Drill Fall Overturn) are executed but they have not hit the target.)

Must be You Wei (doing). (To have virtue and evil is Doing.) The key to Doing is to use Ni (reversing) in
Shun (going along with). Shun (going along with) retreats the Post-Heaven Yin. Ni (reversing) returns the
Pre-Heaven Yang. It results in the state of after birth. (In the boxing, movement and stillness are the Qi
(energy) and Li (power) between issuing straight out and not issuing.) Make sure Yang Qi (energy) returns
to become the True Body. (Returning is joining Qi (energy) with not issuing.)

Pre-Heaven is to have the movement of Shun (going along with) in Ni (reversing). Ni (reversing) stores the
Pre-Heaven Yin and Yang in the Five Elements and returns One Qi to the embryo. (It returns to the One Qi
before the start of Heng Quan.)

Shun (going along with) transforms Post-Heaven Yin and preserves the One Qi. (If you preserve the One
Qi, Heng Quan will not have deficiency.) Post-Heaven is to use Ni (reversing) in Shun (going along with),
so that with Shun (going along with) you retreat the already developed Yin. To retreat it back to the state of
a newborn before development.

Return the Pre-Heaven Yang so as to return it to begin to generate (newborn). Yang is healthy, Yin is Shun
(going along with or correct). To recover the original countenance, there is still Pre and Post Heaven but the
two unite into Original Substance. Therefore they stand separately, Qian and Kun are made again in the
alchemical furnace. The way of Pre-Heaven movement, Shun (going along with) moves in the center of Ni
(reversing).

The rule is the nine and seven return, that is the big return of the elixir (Da Huan Dan). Currently we use the
Pre-Heaven diagram moving into the Post-Heaven diagram to make known the unbroken True Body. The
movement of Wu Wei (non-doing) is natural, by means of the Dao the form is complete. Shun (going along
with) moves in the center of Ni (reversing), to transform Post-Heaven Yin.

If your True Body has been injured, the way of movement is change. By means of technique you can extend
life. In Shun (going along with) use Ni (reversing) to recover Pre-Heaven Yang. Before and after merge into
one. Use both having and not having, the nine and the seven return. Return to the Great Awakening (Da
Jue).

Know clearly the work of the Golden Elixer. To talk about the parts of the Golden Elixir: The meaning of
Gold is the property of firmness. The form of the Elixir is the Qi (energy) of the whole body is full without
any injuries.

In summary, in the boxing, the Qi (energy) and Li (power), up and down, internal and external are all one.
This is the work of changing the tendons. Then take advantage of awakening the Yuan (Qi). The Pre and
Post (Heaven) Bagua merge into one diagram, so as to make clear that in the boxing, clumsy power (can)
turn into and result in the true power.
Chapter 19-Bagua Pre and Post
Heaven Combined into One Diagram
Chapter 20-Bagua Pre and Post Heaven Combined into One
Diagram Explained
The starting point of practice is still in accordance with the previous rules of practice. Yet, realize in
advance that the reason is to unite the Pre and Post Heaven. The inner and outer Gua (Trigrams) converge
into one pattern. Both are differentiated, and able to make Pre-Heaven into the Post-Heaven form.

Post-Heaven is the usage of Pre-Heaven. Without Pre-Heaven then Post-Heaven has no root. Without Post-
Heaven then Pre-Heaven can not be whole. The theory, even though it has Pre-Heaven as the root, its outer
form does not have its (Pre-Heaven's) shape. It can only move in the way of Wu Wei (non-doing) and
Naturalness (Ziran), can not practice with its whole body.

If you make Pre-Heaven complete and healthy, it is to borrow the body and form of Post-Heaven. It is to do
the movement having the way of change. Then you can completely replenish the Pre-Heaven Qi (energy).
But before you are very familiar with the boxing techniques, there seems like there is a distinction between
Shun extending and Ni contracting, with the intention of judging them as two separate things. Actually Pre
and Post Heaven Qi (energy) and Li (power) do not coincide. That is why there is a theory of them being
separated into two. And, in the theory of boxing speaking of them separately. It is to speak of Pre and Post
Heaven combined, it is the undivided One Qi.

When talking about the Pre-Heaven, it is the power of having no shape. This is called Xing (the nature or
property). Xing (nature or property) is the body's shapeless Bagua. Also called Pre-Heaven.

When talking about Post-Heaven, it certainly has the body shape of Yin, Yang, opening, closing,
contracting, and stretching, which give birth to Si Xiang (four symbols).

Each of the Si Xiang (four symbols) have a condition called Yin and Yang. Condition is the turning
movement of the hand, foot, and body, which becomes the shape of Bagua. (Boxing's eight postures.) It is
called Post-Heaven.

This is to speak of Post and Pre Heaven separately. It is called open. In summary, the human heart is the
Heavenly Theory. The Heavenly Theory is the human heart. The Yi (intention) is issued from the Heart. Yi
(intention) commands the four endings (the four limbs). The body, hand, and foot, are commanded by the
Qi (energy) in boxing.

Practice gradually following the sequence. From beginning till end, there is no perverse Qi (energy). Then it
will be able to complete its nature. To complete its nature, then it can recover the unreleased intention of the
original desire.

But when you are first starting to practice the boxing technique, the function of the four limbs can not be
completely combined with power, power can not be completely combined with Qi (energy), and Qi
(energy) can not be completely combined with Yi (intention).

It seems like in boxing there is a difference between the two postures of stretching and contracting, if you
want to know what it is about, practice the theory of Pre and Post Heaven combined into One. Only do not
violate the Three Faults. You must follow carefully the Nine Demands so that you do not fail. Then the four
limbs and the body shape will follow the Yi (intention).

Follow the method using actual power, after a long time the four limbs, hand, foot, and body movement will
follow the command of the Yi (intention). That is why the upper and lower can be connected and the hand
and foot can take care of each other, the interior and exterior are one. The Absolute Heavenly Theory at this
time is Pre and Post Heaven Bagua merged into one body.
Chapter 21-Bagua Quan Yang Fire Yin Symbol
The theory of Yang Fire and Yin Symbol. (In the boxing Ming Jin (Obvious Power) and An Jing (Hidden
Power).) From beginning till end there are two segments of skill. One is to advance Yang Fire (in boxing it
is the obvious power). The other is the movement of Yin Symbols (hidden power in boxing).

To advance Yang Fire: in the center of Yin, Yang returns. You advance its character of hard strength, so
that it recovers the Pre-Heaven.

To move the Yin Symbol is to use Yin in the middle of Yang. In movement its character is soft and
yielding. That is the reason why it nourishes Pre-Heaven.

To advance the Yang Fire you must advance until the six are Yang, pure and complete. The complete
achievement of Yang Fire is the greatest hardness and strength. (In boxing Ming Jin (obvious power) and
centered and upright are to the utmost.)

To move the Yin Symbols, it must move until the six Yin are pure and complete. The utmost of soft and
yielding. It is the complete achievement of the Yin Symbol. (In the boxing it is the utmost harmony of An
Jing (the hidden power).)

Yang Fire, Yin Symbol is the complete arrival of trained strength. Equal amounts of hard and soft. It has
both strength and yielding simultaneously.

So Yin is in the center of Yang and Yang is in the center of Yin. Yin and Yang One Qi. This is the natural
Absolute Heavenly Theory. Round like a top. (Qi (energy) is without break.) The light is bright. (Shen
(spirit) and Qi (energy) are adequate.) Clean and without adornment. (Qi (energy) is without impurities.)
Red is everywhere. (Qi (energy) is without limit.) The Holy Embryo is completed.

One pellet of Golden Elixir is a precious pearl suspended in the emptiness of the Great Void. Silent and
motionless, you are changed and succeed in opening up. To be changed and succeed in opening up, you
must be silent and motionless. You must always be still, always still you can always respond. Humility is
the root of instinctive understanding. Return and recover the Pre-Heaven.

One pellet of Golden Elixir ingested into the stomach is the beginning of knowing that your life is not
controlled by Heaven. (All the above is the truth explained by the Zhouyi (I Ching – Book of Changes) and
the theory is the same in the boxing art, that is the reason why it is used as reference.)

Then with advancing your Kung Fu, train the Shen (spirit) to return to Void. Break the Void. Escape and
produce the True Body, forever without breaking down. A so called Sage can not know the detailed
meaning of Shen (spirit). Advance in Xing (shape) and Shen (spirit), all is wonderful, the condition where
the Dao reaches the genuine. In recent times the person who understands this theory is my friend Shang
Yun Xiang. There are not many.
Chapter 22-Bagua Quan Training The Shen To Go Back To Void
The way of the boxing art has the theory of function and the theory of transforming the Shen (spirit). The
previous chapter spoke of Yang Fire and Yin Symbol. It is for function. This chapter is on training the Shen
(spirit) and returning to Void, it is for employing the subtle.

The work of employing the subtle, what is the method? You still do not have to look for it outside the forms
of Bagua Quan. That is why open and close, movement and stillness, rising and falling, advancing and
retreating, creating and destroying, and changing, results in the subtle that is inexhaustible, which also does
not leave Bagua. Bagua does not leave Si Xiang, Si Xiang does not leave Liang Yi, Liang Yi does not leave
One Qi. One Qi is from the empty void and the million qualities. That is why training the Shen (spirit) is the
formula for returning to Void.

It is not different from the previously studied postures. The only thing different is the hand, foot, body, and
the external form do not exert power. All the movements follow the Yi (intention). But, the body is not
completely without power. The Jin (power) is not only with extreme power contracting backwards, the Yi
(intention) is storing the Shen (spirit). The outer form of the body, hand, and foot are all used with Yi
(intention). So they are always applied with Yi (intention).

After you do this for a long time your body, Qi (energy), and Li (power) transform and it feels like having it
is the same as emptiness. The intention of solidness is like Void. When in the center of stillness, you have
movement, the body moves without you knowing, which is not knowing yet there it is.

When comparing with other people, extending and contracting, coming and going, soaring and changing, its
like entering a state where there is no one. And, to yourself it feels like there is no movement of the Qi
(energy) and Li (power). In stillness, it is not knowing you have moved. Which is why you do not know
there is an opponent. If this is achieved, then it is the skill to not see and yet be in accordance, motionless
and yet there is change, Wu Wei (non-doing) and you succeed.

The highest level of boxing is no boxing. Yi (intention) without Yi (intention). No form, no shape, no us, no
them, training the Shen (spirit) to return to emptiness. Shen (spirit) transforms. The way to obtain Shen
(spirit) transformation is the subtle you can not measure. My friend Zhang Yu Kui is able to arrive at the
essence of refinement in the way of training Shen (spirit) and returning to Void. In this world I hope that
there are people after Mr. Zhang who I can see attain this one day.
Chapter 23-Bagua Quan Skill of Transforming Shen,
Method of Postures Borrowing the Conditions from Heaven
and Earth
Heard from my teacher: Teacher Cheng said receive Heaven's Qi (energy) that is clear, it is for the Jing
(essence). (Jing is void.) Receive Earth's Qi (energy) that is peaceful, it is for the Ling (spirit). (Ling is
solid.) You must have both of them to achieve the skill of transforming the Shen (spirit). A scholar who
desires to train the skill of transforming the Shen (spirit) needs to choose the time, the right place, Qi
(energy) condition, direction, and practice.

Time is: in one year there are the two Qi's of Yin and Yang, four seasons, eight sections, and twentyfour
energies. One Qi is divided into three conditions or states. All together there are seventy two conditions or
states.

When it is the Yang day you want to start by rotating to the left. On a Yin day you want to start by rotating
to the right. In general, each day the direction changes and more specifically, each hour the direction
changes. This is the time.

The right place: choose the place with the flourishing mountain and forest, the temple that is very solemn
and dignified, or a clean place in your house. This is called the favorable location.

This theory of practice is to borrow the Ling (spirit) and Qi (energy) of Heaven and Earth, to be in
accordance with the sun and the moon, to receive the refined beauty of the Five Elements, and be able to
share the same body as the Great Void. It is the high level skill of transforming the Shen (spirit). It is the
real way that you use the skill of transforming the Shen (spirit).

The Shen (spirit) that is clear and refined is the true form. The Jing (essence) is solid and strong. The shape
and color are pure and upright. Smooth and harmonious. The body is thus benefited and spirit of the Heart
is open.

The method is profound and subtle. Its theory is deep and still like a deep pool, quiet and immeasurably
deep. The Qi (energy) is vast like the Heavens, immeasurably wide and vast. This is to describe the
profound and subtle of transforming the Shen (spirit) in the boxing art.

If you do not know how to pick the right location, the right time, and the right condition, then you can only
use the skill of Qi (energy) and Li (power) to practice. Even though after a long time, you are well practiced
and can also change endlessly, it is only the Qi (energy) and Li (power). Without knowing the favorable
location, time, and condition your Heart can not receive the Refined Spirit of Heaven and Earth.

The great agreement is that, between Heaven and Earth all beautiful things receive Ling (spirit) and Qi
(energy) from the Heaven and Earth, are born from the sun and moon, and are able to become the most
virtuous.

In the way of the boxing art the same thing applies. For example, the great sages' minds contain ten
thousand theories and the bodies include ten thousand forms, they share the same body as the Great Void.
That is why the Heart moves. The theory flows between the Heaven and Earth, issued out to the six
directions very far and in the middle of ten million things nothing does not have it.

Once the mind is quiet, the Qi (energy) can retract to the center, silent like a quiet room, not one thing it
has, able to combine into one body with the Great Void. Holy men are also human, how are they able stand
with Heaven and Earth? Because, holy men receive Upright Qi (energy) from Heaven and Earth, following
nature to cultivate Dao. To cultivate Dao so as to have its body. Only the body is like the Nine Heavens.
Interior and exterior such as one ingenious and delicately wrought complete body. It does not have any
impure Qi (energy).

Once the mind thinks, it is purely Heavenly Theory. Once the body moves it is all in the Heavenly Way.
That is why you can be centered without striving, without thinking and yet you understand. The way of the
Golden Mean. This is why the holy man shares the body with the Great Void and stands with Heaven and
Earth.

The theory of the boxing art is also combined with the sacred Dao. Why is the boxing method able to
combine with the sacred Dao? It is because the theory is compatible with the sacred Dao. Students why not
exert great effort and do this?

About the Translator

Franklin Fick is a long time practitioner and teacher of Traditional Chinese Kung Fu, Qigong, Meditation,
and Healing Arts. He also has a Masters Degree in Acupuncture and Traditional Chinese Medicine.

For more information, articles,

and distance learning options please visit:

www.spiritdragoninstitute.com
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1 Ancient way to measure a circle.

2 Kao-translates as lean and is most commonly applied as a shoulder strike-but can use other parts of the
body to strike as well.