《内功四经》

The Four Classics of Internal Power is a text devoted specifically to the cultivation of internal martial arts. Because the Xingyiquan master Song Shirong strongly promoted it, the book attracted wide attention in martial arts circles. The versions in circulation today differ in their deletions and revisions, and their contents are incomplete and unsystematic. As a result, later students have found it difficult to understand the work as a whole. The Original Transmission Martial Arts Dissemination Center in Handan, Hebei, has made its manuscript of the Four Classics of Internal Power public in the hope that readers can form a fuller, more objective understanding of this martial arts text.

The manuscript’s original text runs to more than forty thousand characters. Its opening table of contents lists: Volume One, “The Classic of Internal Power”; Volume Two, “The Classic of Receiving the Trigrams”; Volume Three, “The Classic of Spirit in Motion,” “Explanations of Great Strength,” and “The Eight Gates of Combined Combat”; and Volume Four, “The Earth Dragon Classic,” “The Correct Patterns of the Scattered Schools,” “The Changing Patterns of the Scattered Schools,” “The Overall Patterns of the Scattered Schools,” “Miscellaneous Commentaries on the Scattered Schools,” and “Eight Essential Methods for Victory.”

Ren Erqi (1877–1945), an heir to the Song family’s Xingyiquan tradition, briefly mentions the book’s origins in the original postscript to the Four Classics of Internal Power: “This book was obtained in the early Qing. Lord Wang, the Chief Censor, found it inside a stone chest beneath the water.” In other words, according to the account, in the early Qing dynasty a Chief Censor surnamed Wang discovered the book in a stone chest underwater. The “Preface” by Wang Nanxi and the “Afterword” by Zong Jingfang recount this episode in detail, along with Wang Nanxi’s devoted study and examination of the text.

Wang Nanxi said, “My grandfather, the Grand Censor, acquired the Four Classics of Internal Skill while serving in Jiangxi. More than a hundred years after his death, no one knew what the book was for. In the jiazi year, I happened upon it in the library. When I opened it, I could not understand it at all and nearly gave up. After several years of studying it as diligently as I could, I came to understand that this book is the fundamental model of martial arts and records the true transmission of training methods.”

Zong Jingfang recorded that Wang Nanxi’s grandfather served as a Grand Censor in the early Qing and held office in Jiangxi. While his boat was moored at Qingjiang, he saw a merchant vessel capsize and had its submerged cargo salvaged. Among the goods, he found a stone casket. Inside were two books, which the merchant handed to him to examine: one was called Sword and Elixir, the other Internal Skill. The latter comprised four chapters: The Classic of Internal Skill, The Classic of Receiving the Trigrams, The Classic of Spiritual Movement, and The Classic of the Earth Dragon. At the end of the book was the note, “Copied on the fifteenth day of the third month of the second year of the Zhenguan era.” The Grand Censor paid a large sum to acquire it.

Zong Jingfang was a friend of Wang Nanxi’s. He studied the Four Classics of Internal Skill with Wang and helped him prepare detailed annotations so that later readers could understand and apply the work. In this printing, following the markings in the manuscript, the editors used different typefaces to distinguish the original text of the four classics from the annotations by Wang Nanxi and others: the original text is in bold type, and the annotations in regular script. The manuscript was handwritten, and the writing is rather hurried. Some passages in the printed edition were misread or transcribed incorrectly and still need correction by people familiar with the book.

Contents of The Complete True Text of the Classic of Internal Skill:

Volume One: The Classic of Internal Skill

Volume Two: The Classic of Receiving the Trigrams

Volume Three: The Classic of Spiritual Movement (including “Da Li’s Annotations” and “The Eight Gates of Combined Combat”)

The Four Classics of Internal Training includes four fascicles of the Earth Dragon Classic, containing “Standard Forms of the Dispersed School,” “Changing Forms of the Dispersed School,” “General Commentary,” “Miscellaneous Commentary,” “Twelve Patterns,” and “Eight Principles for Victory.”

Preface

My grandfather, the Honorable Chief Censor, bought the Four Classics of Internal Training while serving in Jiangxi. After his death, more than a hundred years passed, and no one knew what use the book served. In the jiazi year, I happened upon it in the library. When I opened it, I could make no sense of it at all and nearly gave up. Only after several years of painstaking study did I understand that it speaks of the fundamental transmission of martial arts and their genuine secrets of training.

Once internal training is complete, every technique can be transformed into a subtle skill. It is like having deep roots: whatever direction you draw from, you reach the source. But the true transmission of internal training cannot be rushed. It takes many years to achieve anything.

Some people are slow-witted and do not understand the harm of seeking quick results. Others are poor and cannot practice every day. If, as soon as they begin, they try to study the classic and grasp its principles, is that not like standing before the sea without knowing where to begin? For this reason, I have gathered several topics that reveal internal training in outward form: “The Complete Method of Great Strength,” “Combining Internal Training in Combat,” “The Dispersed School of Internal Training,” “Reversal, Backing, Following, and Opposing,” and a general discussion of the key points in the Classic of Internal Training. In this way, beginners too can gradually come to understand the principles of the classic.

The book also discusses some bodily postures and techniques. But without understanding the Classic of Internal Training, one is likely to misunderstand quite radically how the principles of yielding and resisting work together between horizontal and vertical movements and across the joints.

Alas, the Four Classics of Internal Training have lain forgotten for several hundred years, and the deeds of the ancients have long since vanished from memory. Might those who study this art in later generations not labor in vain? In the autumn of the renwu year, I shared these thoughts with my friend Jingfang of Zhushan. Later, while the text was being circulated in the Lanxiang Study, I drafted this preface.

Preface by Wang Nanxi of Langya.

The Dao contains the essence of Heaven and Earth and the mysteries of Yin-Yang. These truths could not remain obscure and vanish forever; their emergence was surely no accident. Heaven must bring forth an extraordinary person to understand them, and whoever understands them must write them down. Even if the book failed to circulate for hundreds of years, it would surely circulate in centuries to come. Someone would find it, cherish it, and keep it safe. If that person could not bring it into circulation, someone else would do their utmost to put it into practice, undaunted by hardship, striving to explain the ancients’ true teachings and pass them on to later generations. And if one person’s efforts seemed insufficient, another would come forward to help. Could all this really be coincidence?

Alas, some of these people were separated by centuries, succeeding one another across time; others met one another over the course of centuries. The ways they parted and came together are truly wondrous. I have a friend, Nanxizi, whose grandfather served as chief censor and governor of Jiangxi in the early Qing dynasty. At the time, his grandfather had moored his boat at Qingjiang when he saw a merchant vessel sink. He salvaged its cargo from the riverbed and found a stone casket among the goods. Inside were two books. His grandfather wanted to examine them, and the merchant presented them to him. One was titled Sword and Elixir, the other Internal Arts.

The main text of Internal Arts consists of four sections: The Scripture of Internal Arts, The Scripture of Receiving the Trigrams, The Scripture of Spirit in Motion, and The Scripture of the Earth Dragon. A note at the end of the book reads: “Copied on the fifteenth day of the third month, in the second year of Zhenguan.” His grandfather paid a large sum to acquire it.

Alas, this book was said to have been written in high antiquity, hidden beneath the water and sealed inside a stone casket, nearly buried beyond recovery by the passage of time. After lying forgotten for centuries, it suddenly came into circulation. Does this not show that the truth will not perish, and that someone, through a fortuitous turn of events, will discover, preserve, and pass it on?

After obtaining this book, Lord Wang held it in his hands and read it over and over for a long time. He found its principles profound and subtle, and truly valuable. However, he bore great responsibilities at court and was preparing to devote all his strength to his duties, leaving him no leisure to study it. Only after his death did the book gradually become known beyond his household.

Most of Lord Wang’s descendants prized literary learning and official distinction. Those who did not study focused instead on the family’s livelihood and property, so none of them spoke of the book. Now and then someone came across it, but would often feel lost as soon as they opened it and conclude that it was useless. Some of the Wang family’s own descendants did not even know the book was kept in their home.

Only my friend Nanxizi was naturally intelligent and did not study with the aim of gaining official distinction. He spent his days immersed in poetry and the classics, taking no interest in the worldly pursuit of wealth and livelihood. One day, he happened upon the book. Seeing the seal on it, he remarked with a sigh, “Lord Wang was truly discerning. He plainly did not treat this book as worthless and sell it off for a high price. It must hold a deeper meaning; it is simply that no one has yet been able to understand it.”

Nanxizi then carefully examined the book’s contents. The sections on the images of the hexagrams seemed like commentary on the Book of Changes; those on the channels throughout the body resembled the physicians’ theories of the body’s pathways; and those on cultivating Shen and Qi seemed like Daoist alchemical texts on Neidan (internal alchemy). He considered these possibilities for two or three years, yet still could not find a definite explanation.

Later, he was chatting with a certain Guan. Guan said that his own teacher excelled at boxing and had unmatched skill, which he had learned from the Classic of Internal Training. Nanxizi asked, “Does this book, the Classic of Internal Training, still exist?” Guan replied, “It has been lost for a long time. Master Shao probably learned it through oral instruction, but mastered only two or three tenths of the whole book.” On hearing this, Nanxizi suddenly understood: this was precisely the book Lord Wang had obtained.

He picked up the book and read it again. Suddenly, he gained a small insight, and so he studied it with even greater care. Only then did he realize that its teachings could awaken a person’s wisdom and, beyond that, heal illness and strengthen the body. Winning when facing an opponent, by contrast, was only one of its more superficial uses. Two years later, he went out to spar with others and won every time.

Alas, for more than a hundred years this book had been regarded as useless. Had Nanxizi not investigated its teachings, it might well have remained neglected forever. The ancients said, “Teachings should be passed on to those who truly understand them.” This is indeed true. A teaching buried for more than a century was suddenly brought to light in its profound depths. Does this not show that such a teaching cannot perish, and that Nanxizi happened to come along to make it shine?

Yet the teaching is infinitely profound, and Nanxizi admitted that he understood less than half of it. He regretted having no like-minded friend with whom he could explain it clearly and explore it in depth. He wanted to keep it to himself forever, yet feared that the precious books left by the ancients would otherwise be lost for good. This seemed a great pity. For more than ten years, he had kept what he learned locked away in his heart and told no one, and so he was often troubled and unhappy.

In the Bingzi year, I came to the place where he lived, and we grew close. We were of similar age and shared the same interests. I regarded him as an elder brother, and he regarded me as a younger one. I had long heard that he was skilled in martial arts, which greatly interested me, so I asked him about them again and again. Because Nanxizi and I were close, he held nothing back and explained the general principles to me.

At first, I thought this was merely a rudimentary form of boxing. Later, we lived in neighboring villages and saw each other every day. When I heard that his practice could strengthen the body and cure illness, I asked to learn it and tried it for myself. Nanxizi said, “This practice cannot be mastered in a day or two. I fear you won’t be able to keep at it for long, and that in the end your efforts will come to nothing.” I pleaded with him repeatedly, and he taught me one or two things. After practicing for several months, I still saw no results. Inwardly, I thought the method was too slow, and planned to give it up.

I earnestly asked Nanxizi to instruct me, and he taught me one or two methods. I practiced them for several months but saw no results. Inwardly, I began to think the methods were impractical and even prepared to give up. Nanxizi said, “I told you from the start that this practice cannot be mastered in a short time. You did not believe me. What do you think now?” I was deeply ashamed. I practiced for several more months, and only then did I see a slight effect. Delighted, I asked him to teach me more.

Nanxizi said, “Do not rush to learn more just because you have already seen results.” I practiced for several more months, and then, suddenly, the effects became pronounced: the tuberculosis I had suffered from was cured, and my strength was several times greater than usual. Only then did I understand that Nanxizi’s reluctance to pass these methods on freely was not stinginess; he valued this Daoist art. I bowed and asked him to teach me again, and learned a few more subtle points. Since I had still learned very little, I knew he was unwilling to say more and stopped pressing him.

Nanxizi said, “There is only one proper path for using Qi in this practice. If you stray into a side path, the harm can be considerable.” Though I had heard these words, I did not take them to heart. I continued practicing as he had taught me, and gradually began to gain some understanding. Then one day I wondered: surely the many arts in the world were all devised and created by the ancients. Why could I not make some changes of my own? So I made a few additions and deletions. Within a few months, I developed a condition of muscular contraction. My body was stiff and difficult to stretch, and the symptoms were severe.

I told Nanxizi what had happened. He said, “For this Daoist art to be effective, you must not be greedy for more, rush ahead, or make changes as you please. Most of the changes you made within the practice run directly counter to its intended principles. Otherwise, how could you have suffered this particular injury?” I was overcome with fear and vowed to mend my ways. Nanxizi explained the crucial points. A few months later, my muscular contractions were cured.

From then on, I tested day and night what I believed to be correct and removed what I believed to be mistaken. After keeping this up for two years, I felt I had gained great insight. My breath and body also became full and free flowing, as though filled with Qi. Though I did not speak of it, I understood inwardly. As we grew more familiar with each other, we became less bound by outward form and ceremony.

Nanxizi did not claim this as his own achievement, and I never said anything to flatter him. Whenever we discussed these matters, we often forgot to eat or sleep. Nanxizi explained them with great clarity and spoke with unflagging enthusiasm. As we questioned and discussed them together, neither of us noticed time passing. In this way, two more years went by. Then Nanxizi suddenly presented me with two volumes and said:

“These are books of supreme value. I have wanted to pass them on for a long time, but have never found a suitable person. Now I see that you do not pursue worldly fame and profit, so I would like to give them to you.

“One volume, called The Sword Book, is a Daoist alchemical classic on cultivation. It should not be passed on to anyone who lacks an inborn spiritual aptitude. The other, called The Inner Work Classic, can strengthen the body, treat illness, and increase physical strength. I would like to make it available throughout the world, so that everyone can read it. What do you think?”

I was astonished and delighted. Bowing to the ground, I paid my respects twice and said, “This method could not be bought for ten thousand pieces of gold, and many people envy those who possess it. How could it not be precious? Yet you have chosen to teach it to me alone, and have taken the trouble to explain it. I truly cannot repay your great kindness. Now you are giving me these treasured books as well, hoping they will be passed down to later generations. With such generosity and selflessness, how could I disagree?”

I then asked in detail about the origins of the two books. Nanxizi told me everything and said, “Many passages in these books are difficult to understand. I would like us to prepare detailed annotations together, clarifying their meaning so that people in later generations can practice on their basis.”

I replied, “These two books lay forgotten for hundreds of years, yet now they have suddenly become available to the world. Does this not show that this teaching will ultimately never disappear? Heaven has deliberately brought forth someone undaunted by hardship, devoted to clarifying the true teachings of the ancients and passing them on to later generations. Though my learning and ability are limited, I am willing to do all I can in good faith to assist you and complete this work together.”

I therefore wrote this preface.

Preface by Zong Jingfang of Zhushan

General Discussion

Since ancient times, there have been dozens of schools of boxing and martial arts. Some are called Tanma, Jianzi, Luohan, Taizu, Foye, and Wuzi, alongside many other striking names that are too numerous to list. People follow old habits: those who study one school say another is wrong, while those who study that other school reject the first. The arguments multiply. In fact, without genuine instruction in internal skill, anyone who clings only to the routines of different schools will remain at a fairly superficial level, no matter how long they train. It is like reading widely but never drawing out the main points: how could one understand the great principles?

Everything has a foundation. Once you grasp the foundation, the details follow naturally. This is how one principle can encompass the myriad things, and how simplicity can master complexity. In recent times, martial artists have forgotten that the foundations are one and the same. They pursue only differences in the details, divide into schools, invent names, and often boast, “My martial art takes a shortcut.” They do not investigate the principle by which one encompasses the myriad things and simplicity masters complexity, and are unaware of it altogether. Small wonder, then, that they are easily defeated in combat.

The proper way of Heaven and Earth has no shortcuts; there are only distinctions between foundation and details, and between what comes first and what comes later. The many changes that come later all arise from gradual, orderly practice beforehand. What shortcut could there be? So what is the foundation of martial arts? The original text gives the character as “unknown.” The commentary suggests it may have been intended as “jin,” but also notes that it may be related to “jin” meaning sinew or tendon and “jin” meaning force; the precise distinction remains to be investigated. The text goes on to say that once this foundational force is mastered, one can advance to control an opponent or retreat to defend oneself, moving forward and back, and shifting between high and low, all with ease.

When practicing internal arts, focusing only on such essentials as “relaxed, small, and back” is not enough to meet an opponent. One cannot subdue an opponent when attacking, nor protect oneself when retreating; one’s defenses often leave the balance between fullness and emptiness unclear, and danger may arise at every turn. With the right method, one can subdue an opponent when advancing and protect oneself when withdrawing, moving freely in every direction and at every level. For this reason, power is indeed important.

Yet if you do not understand its guiding principle, pivot, and point of convergence, then even after training power, you have not truly mastered it. What is power’s guiding principle? The head. It is where all the Yang meridians converge and is also key to directing the whole body, like the handle of a tool or the beginning of a task. If the handle is crooked, the task will be hard to do well; you cannot expect things to correct themselves later. So when using the head, keep an intention of lifting upward rather than sinking downward. Be alert and full of vitality, not listless and weak. The body’s power does not reside only in the head, but the state of the head always affects how that power is expressed.

What is power’s pivot? The shoulders and ribs. The shoulders are the arms’ foundation, while the ribs are where the breath gathers. They connect the spirit of the head above with the strength of the feet, waist, and hips below, and are important joints where the whole body’s power comes together. The shoulders are like a house’s doors or a nation’s strategic passes: if the doors do not open, movement in and out is impeded. There are eight essentials for using the shoulders: opening, penetrating, threading through, adhering, loosening, perspiring, joining, and firming. The ribs have two essentials: expanding and opening, and drawing in tightly to store and spring forth. Once you grasp these points, you will have a general understanding of the essentials of the body’s middle section.

What is power’s point of convergence? The feet. They are the foundation of the whole body and bear its full weight. Just as all things grow by relying on the earth and take their stand upon it, the body’s strength and posture likewise depend on the feet.

The feet are the foundation of every part of the body and the place that supports the whole body. Just as the growth of all things depends on the earth, where they take root, the strength and decline of the body depend on its foundation. If the foundation is not deep and firm, how can it support all things?

The feet are therefore the point from which force begins. When the body opens and extends outward, force issues from Yongquan, the bubbling-well point on the sole of the foot. When the body gathers and contracts inward, force also settles back at Yongquan. This is the key secret of the lower body and the foundation of training. Understand these three points, and you will grasp the general principles.

Is there anything else that needs special explanation? The answer is Qi. Force arises from Qi, just as trees grow by relying on water: trees need moisture to flourish, and force, too, must be nourished by Qi in order to emerge naturally. To nourish Qi, you must open the body’s gates and passages so that Qi can flow freely. Otherwise, these passages will be blocked by turbid acquired Qi, leaving no way to nourish it. The passages must be cleared by extending the sinews and channels and releasing the body’s strength; then true Qi—the Qi that circulates within the body—can flow naturally. As Qi circulates, it nourishes force, and force in turn supports Qi. At the beginning of practice, Qi and force work together and benefit one another; after long practice, they become wholly integrated. Later learners should devote themselves to understanding this through experience, and will then refrain from judging my words lightly.

As for the rising and sinking of Qi, the loosening and tightening of force, the opening and closing of the head, the horizontal and vertical actions of the hands, and the body’s upright and turned positions, these should be explored together with the teachings in the Neigong Jing and the “Ten Forms.” They cannot be understood in a day or two.

Commentary by Wang Nanxi of Langya, Shandong

Revised by Zong Jingfang of Zhushan, Haixi

Neigong Jing

The transmission of internal training follows a clear and trustworthy lineage. The first step in practicing internal training is to understand the body’s meridians and pathways. If your understanding of them is inaccurate and you force yourself to practice, you may not only gain no benefit but may also do yourself harm.

The Ren Mai runs along the front, and the Du Mai along the back; Qi circulates continuously through them.

The Renmai (Conception Vessel) begins at Chengjiang, an acupoint near the center of the lower lip. It runs downward along the midline of the front of the body, through the center of the chest and abdomen, and ends at the pubic bone above the external genital area. The Dumai (Governing Vessel) begins at the tip of the coccyx and runs upward along the center of the spine, passing through the Niwan, the Daoist internal alchemy term for the region of the head. It then descends past Yintang, the point between the eyebrows, and ends at the philtrum. The Renmai and Dumai run along the front and back of the body, and the flow of Qi continues without interruption. With long practice, the movement of Qi gradually grows abundant.

Jingjing and Quchi are the points through which power is directed outward. Jingjing is at the center of the shoulder, and Quchi is at the bend of the elbow; each point is found on both sides of the body. In practice, do not exert yourself too forcefully. Proceed calmly and gradually, deepening the practice step by step.

Though its changes are many, its root never departs from its source. Only by grasping its subtlety can one sense that it is inexhaustible. The root spoken of here is the true Qi that moves naturally. The transformations of internal practice are numerous and cannot all be described, but the guiding principle remains to follow the natural movement of true Qi. After practicing for a long time, one may come to an inner understanding and feel that its subtlety has no end.

“Turning up the tortoise’s tail” refers to the tip of the coccyx. During practice, turning this point upward allows true Qi to rise naturally. Dantian refers to a point about one cun and two fen below the navel. In practice, visualize true Qi and the original Shen (spirit) dwelling in the Dantian, allowing the mind and spirit to gather there. This describes a method of practice experienced through intention; it cannot be inferred from outward posture alone.

Qi sinks into the sea—that is, the breath returns and gathers in the lower Dantian—and radiance gathers at the Celestial Heart, meaning that the mind and spirit converge at the center of the head.

At the center of the lower abdomen is the Qihai, or “Sea of Qi” (where the Dantian is located and where internal Qi is believed to gather). At the center of the forehead is the Tianxin point. The scripture says that after true Qi descends, a person’s face naturally takes on a lively glow. This is the outward appearance of inner fullness.

Knowing the pathways along which the meridians run is not enough; one must also master the body’s prescribed postures.

“Form” refers to the basic postures that beginners must follow. As the discussion above suggests, after learning the meridian pathways, one must also understand the fixed requirements for the posture of the whole body. Without this understanding, talk of meridians is empty.

Keep the head upright and lifted, the shoulders level and relaxed, and the chest thrust forward while retaining an inward sense of restraint.

An upright head gives the face a full, alert look; relaxed shoulders allow the arms and back to move freely; and a lifted chest gives the whole body a commanding presence. These are the requirements for the upper body. When keeping the head upright, lift the neck. Keep the shoulders level in every direction, without tilting. Though the chest is thrust forward, retain an inward sense of restraint. These are the key points of the posture.

Plant the feet firmly and steadily. Bend the knees while keeping them level, without the slightest tilt; although the knees are bent in form, inwardly intend to extend upward.

The steps may vary in height, but both feet must be planted as firmly as possible, without swaying. Draw the groin back and inward so it is held deep, and open the space between the ribs on both sides as fully as possible to complement the lifted chest and expanded ribs.

Regulate the breath until it is even, and first relax the force before drawing it tight.

During practice, breathe gently and steadily, like drawing out a thread, inhaling and exhaling through the nose to avoid harming the Qi of the organs. Here, “regulate” means adjusting the in and out of the breath; “even” means making the breathing uniform. When applying force, first relax, then make it firm. The more fully you can relax, the more effectively you can bring out firmness and strength. Thus, force is applied through relaxation, rather than forcing relaxation out of a rigid, tense body.

First inhale, then exhale: in and out. First lift upward, then sink downward: rising and falling. Within the body is the Dantian, where internal Qi gathers and the breath returns to rest.

First inhale, then exhale: one breath in and one breath out. First raise the Qi, then let it descend: one rising and one settling. Within the body is the Dantian, the place where the breath ultimately gathers during internal refinement.

Continuing from the previous passage, this section explains that the breath should be regulated evenly and describes how to guide the Qi. When inhaling and exhaling, do not let the breath make a sound that others can hear; this is breath regulation. “Raising” means using intention to imagine the true Qi rising to the crown of the head. “Descending” means letting the Qi move downward after it has risen. “Settling” means allowing the true Qi to lie deep within the body: imagine it gradually drawing inward and gathering, sinking into the Dantian like a coiled dragon in hibernation or a resting tiger, quietly concealed.

Tighten the valley passage—the anus—and lift the Jade Tower, the high bone behind the ear. Whether standing or sitting, inhale through the throat, then use intention to guide the breath downward, letting it gradually sink deep into the body.

Continuing from the previous passage, this section further explains how to sink the breath. The “valley passage” means the anus; tightening it is intended to prevent the Qi from dispersing. The “Jade Tower” refers to the high bone behind the ear; lifting this area is meant to help the Qi descend smoothly. Whether guiding the Qi while sitting or standing, let the breath enter through the throat so that it can follow the described route through the lungs, heart, liver, and kidneys. Even after the breath has reached the Dantian, during practice continue to imagine it sinking deeper; this is the proper way.

The rising breath has its own route: lift both sides of the ribs together. The descending breath also has its own path: it passes through the back’s Shu-kou points, channels of acupoints along the spine.

This section describes the route followed by the true Qi as it rises and descends. As it rises, the breath moves upward between the ribs on both sides, so spread and lift them as much as possible to let it pass through. As it descends, it enters through the Shu-kou points along the spine and passes through the body to the front of the chest, then follows the route described. According to the text, the Shu-kou point lies at the seventh vertebra, counted upward or downward along the spine.

After explaining the keys to guiding the breath, the text goes on to explain the formula for jin. “Through, penetrate, pass through, adhere, loosen, sweat, unite, and firm” are names for methods of applying jin. “Through” means that the force flows smoothly; “penetrate” means that the force advances layer by layer.

As noted above, strength must be both relaxed and taut; this is a method of cultivating Qi (vital energy). “Free-flowing” means that strength travels from one place to another without obstruction. “Softness” describes this state.

“Penetrating” means that strength connects from top to bottom in an unbroken line. “Adhering” means that strength connects laterally, interweaving from side to side. Together, penetrating and adhering link the body both vertically and horizontally: lateral strength is called “adhering,” and vertical strength “penetrating.” These belong to the expansive, Yang aspect. Their purpose is to stretch the sinews and lengthen the body’s strength, making it firm and substantial.

“Relaxing” means letting strength disperse; “gathering” here means drawing strength together until it becomes solid. Relaxation taken to its utmost becomes softness; softness taken to its utmost can nourish Jing (essence) and store strength. Gathering is firmness taken to its utmost, causing Qi and blood to concentrate and settle. Relaxation is like a rope held fast; gathering is like ice congealing. The two work together and complement one another: softness can harmonize firmness, while firmness can support softness.

“Unifying” means bringing strength into a single whole; “solidifying” means making it firm and powerful. Unifying refers to coordinating the joints throughout the body so that they act as one. Solidifying means making strength run vertically and horizontally, connected, concentrated, and powerful. This takes the practice a step beyond penetrating and adhering.

Press down on the shoulders to train the footwork, and draw the hips inward to strengthen the knees. Round and gather the groin to stabilize the hips; lift the chest to guide the waist downward.

This passage explains the essentials of footwork and coordinating power from different parts of the body. Anyone can practice footwork, but the key is “pressing the shoulders”: sink the force around Jianjing, an acupuncture point on the upper shoulder, and carry it all the way down to Yongquan on the sole of the foot. To train the knees, keep them stable; the trick is to tighten the hips by drawing in both sides of the buttocks as much as possible. To train the hips, round the space between the legs and push it outward as far as possible. To train the waist, lift the chest at the same time, raising it with effort.

Lifting the chin keeps the head and neck upright; drawing the back in helps the body turn; relaxing the shoulders lets power flow out smoothly.

Raise the jawbone and the neck will naturally straighten. Draw the bones on both sides of the back together as much as possible. In your intention, let the force issue from beneath the shoulders, pass through Liufu, the acupuncture points associated with the back, and turn outward; then let it return through Dougu, a bony area of the back. When issuing power, gently intend to release the area around Jianjing, and the force will flow without obstruction.

“Folding the Celestial Pillar” means sinking the Qi. The Tianzhu point lies near the prominent bone at the back of the neck. When sinking the Qi, press this area close as firmly as possible to grasp the essential method. “Gazing at Hegu” means establishing the gateway and responding to an opponent. Hegu is at the web of the thumb and index finger. When facing an opponent, raise the hand level with the ear and focus your gaze on the web of the thumb; this is the method called the “Mysterious Gate.”

Distinguish horizontal force from vertical force, and coordinate them so that each supports the other: horizontal force assists vertical force, and vertical force can also be used to express horizontal force. In the body as a whole, the force from the crown of the head to the soles of the feet is vertical, while the force from the back to the hands is horizontal. In the back, the area from beneath the armpits to the Yunmen points near the front of the shoulders belongs to vertical force; from Liufu, turning toward Ming…

Throughout the whole body, the force from the crown of the head to the soles of the feet moves vertically, while the force from the back to the hands moves horizontally. In the back, the force from beneath the armpits to the Yunmen points at the shoulders—the acupuncture points at the front of the shoulders—moves vertically; the force traveling from the area of the Six Fu organs to the dou bone, around the shoulder blades, moves horizontally. In the legs, the force from inside the hips to the soles of the feet moves vertically, while the force from the knees to the buttocks moves horizontally. In general, horizontal force contains vertical force, and vertical force also contains horizontal force. In an encounter with an opponent, use horizontal force to overcome vertical force, and vertical force to overcome horizontal force.

The Five Qi Gather at the Origin (Wuqichao Yuan)—a cultivation teaching in which the breath within the body is guided to gather at the original Qi and the Dantian—circulate ceaselessly. The extremities of the limbs gather in the Qi; their function is subtle indeed.

This describes the essentials of internal cultivation flowing through the body as a unified whole: absorb the vital essence of Heaven and Earth and draw it into the Dantian, then circulate the true Qi of the Dantian so that it rises from beneath the armpits to the crown of the head. As the Qi rises, true Qi also descends from the Yu portals, the region of acupoints on the back, and returns to the Dantian. This is one Qi gathering at the Origin. Next, circulate the true Qi of the Dantian so that it descends from within the crotch to the soles of the feet. As the Qi descends, true Qi also rises from the soles of the feet and returns to the Dantian through the outer crotch. Together, the two sides make two Qi gathering at the Origin. Then circulate the true Qi of the Dantian so that it descends along the back; together, the two sides again make two Qi gathering at the Origin. Altogether, this is called the Five Qi Gathering at the Origin.

As Qi rises and falls, descends and ascends, moves out and comes in, each current follows its own course without interfering with the others. The cycle continues without interruption or pause. Long practice brings many subtle benefits. This is the path of cultivation in which refining Shen reaches its utmost and returns to the Origin.

When Heaven and Earth Join in Harmony—when the Yin-Yang Qi of Heaven and Earth meets and flows in harmony—the Water Qi rises and the Fire Qi descends. The head and feet, above and below, connect and flow into one another in a truly wondrous way.

Continuing from the preceding passage, after the practice of gathering Qi at the Origin has been cultivated for a long time and mastered, true Water naturally rises and true Fire naturally descends. When the Shen and Qi above and below are refined into a seamless whole, it is like Heaven and Earth joining in Yin-Yang harmony, bringing forth wondrous transformations beyond measure.

In stillness, radiance rises; in motion, one soars.

Continuing from the previous passage, this section describes how inner practice shows itself in the body’s outward appearance. When True Qi is abundant within, its vitality appears on the outside. Though inwardly restrained and quiet, without any sign of restlessness, the face shines with brightness and the spirit’s radiance reaches far beyond, making others reluctant to look directly at it. This is the subtle wonder of stillness practice.

Qi moves through the body, and the body moves along with it. Intention guides the spirit, the spirit guides Qi, and finally Qi sets the body in motion. Thus, however the spirit and Qi move, the body does not become a burden. It is like a dragon rising among the clouds or a bird flying through the sky: it arrives suddenly and departs swiftly. This is the subtle wonder of practice acting upon the body, with the body moving in accord with Qi.

The crown of the head takes the Qian trigram as its model, embodying its qualities of strength, vigor, and purity. The feet and knees take the Kun trigram as their model, embodying its qualities of stability, stillness, and the capacity to bear weight. Qian and Kun are two of the trigrams in the Book of Changes, symbolizing Heaven and Earth respectively.

The head corresponds to the Qian trigram of the Classic of Changes. It governs the whole body, serving as its chief commander, and also carries the meaning of “the origin.” The head can raise the Qi and blood throughout the body, which conveys the meaning of “free passage.” It should turn nimbly in response to an opponent, without becoming stiff or rigid; this conveys the meaning of “benefit.” The posture should be upright and erect, without leaning or collapsing; this conveys the meaning of “steadfastness in the right.”

If the head is held too low, it is like “the hidden dragon: do not act.” If it is raised too high, it is like “the overreaching dragon: there will be regret.” Only by keeping it neither raised nor lowered, upright and centered, with the spirit alert, can one meet a powerful opponent. The second line of the Qian trigram says, “The dragon appears in the field”; the top line says, “The flying dragon is in the heavens.” Both suggest appearing and acting at the appropriate time. Yet these are only outward symbols; they do not convey the essential inner practice of the head. The fourth line of the Qian trigram says, “Sometimes leaping in the abyss: no blame.” Only by understanding its deeper meaning can one grasp the subtlety of practice at the crown of the head, and apply it in the same way when facing a powerful opponent.

The fourth line lies below the upper trigram and above the lower trigram, symbolizing the crown of the head. Qi throughout the body is guided by intention and surges upward from within the crown, keeping the head strong and upright. Is this not like “leaping”? Qi can be spoken of, but it cannot be seen. Hidden and subtle, difficult to fathom, is it not like an abyss?

The other lines of the Qian trigram use the “dragon” as a metaphor; only the fourth line says “sometimes,” meaning that what happens is uncertain, only a possibility. Here the fourth line explains the movement of Qi: it rises from the hidden state symbolized by the first line, passing through positions of ascent and descent, and its floating and sinking follow the natural order. Do not cling to any fixed form. Just as the body’s Qi sinks from within the crown, true Qi rises to the ears, then descends to the mouth and transforms into sweet dew. The whole process leaves no clear trace by which it can be identified.

The practice at the crown of the head can be described outwardly through the images of lines such as the second and fifth lines of the Qian trigram; inwardly, one must grasp the meaning of the fourth line. In this way, one can avoid blame. Yet this practice is endlessly profound, and learners must attend to it with focus and follow what comes naturally. If they rush ahead impatiently, they will only harm the body and gain nothing. Practitioners should therefore remain diligent and cautious at all times. Whether studying Daoist arts or other skills, this should be their guiding principle.

The feet and knees should remain settled and still, without lightness or restlessness. This takes its image from the Kun Hexagram in the Book of Changes. The work of the whole body depends on gathering and steadying the feet and knees, just as all things between Heaven and Earth depend on Kun Earth to support them. In training, remain diligent and alert at all times. This should be the guiding principle whether studying Daoist arts or martial arts.

The lower part of the Kun Hexagram takes the feet as its image, and the upper part takes the knees. The first six line says, “Treading on frost, solid ice will come,” meaning that the foundation of calm should be cultivated early: as Yin energy gradually gathers, it becomes firm. The second six line says, “Straight, square, and great; without practice, nothing is unfavorable.” This means that the foundation of calm is naturally upright and generous. There is no need to force it deliberately, and one’s actions can still proceed smoothly. The third six line says, “Containing its patterns, one can remain steadfast; one may undertake the king’s affairs, accomplishing nothing personally yet bringing matters to a proper end.” This means that with an upright and generous foundation within, one can hold firm to oneself. One can also follow the tasks assigned by those above, and even without achieving a great undertaking alone, bring it to a good conclusion.

The fourth six line says, “A tied-up sack: no blame, no praise.” This means that the work of the knees should not be stirred carelessly or displayed lightly to win praise. The fifth six line says, “Yellow lower garment: great good fortune.” This means that only by keeping the tiger’s eye, an acupuncture point at the knee, facing outward, and Weizhong, the point in the hollow behind the knee, facing inward, can one maintain a balanced state and attain great good fortune.

The top six line says, “Dragons fight in the wilderness; their blood is dark and yellow.” This is a reminder that if yielding stillness goes to an extreme, it can hinder change. Thus, when Yin reaches its extreme, Yang arises; when stillness reaches its extreme, movement begins. Although the exterior remains settled and still, true Qi surges upward from Yongquan, the point on the sole of the foot. Yang energy begins to stir beneath the gathered Yin, expressing the meaning of the Earth over Thunder, or Returning, Hexagram in the Book of Changes.

The head should be held upright, without tilting; stretched upward, not drawn in; neither leaning back nor to one side, and neither lowered nor raised. This is skill that can be seen from the outside. A full, spirited presence, an erect bearing, and an imposing air all depend on the use of Qi (vital energy). During practice, observe the tiger’s-mouth point—the area between the thumb and index finger—to adjust the posture of the torso.

If the chin is raised too high, the head will tend to tilt back. If the Jiaji point, between the shoulder blades, is lifted even slightly, the head may appear lowered. Both should be avoided. Behind each ear is a protruding bone, called the Qi-lifting point. When lifting the Qi, raise it straight upward, taking care not to tilt the body or lean back. Apply force evenly on both sides; otherwise, the body may tilt and then lean back. If practitioners do not understand these essentials, then no matter how hard they have trained, the true Qi in the Dantian (energy center in the lower abdomen) will not reach the crown of the head. How, then, can they display a firm and upright bearing?

Whenever you extend a hand, pay attention to the tiger’s-mouth point. Lift the chin in front with steady force, neither too high nor too low, while pressing the Jiaji point at the back downward. As the Dantian’s true Qi rises, guide it straight to the Qi-lifting point and hold it there with force. Then guide it from the Baihui point at the crown, around the Kunlun point at the upper back of the head, and downward through the Mingtang, the area of the face, so that it passes through both eyes and directs its force toward the nose. As the breath disperses outward, immediately draw it back to the Dantian with an inhalation. Three cun and six fen below each ear is a point called the “crown eye.” Press it downward with force and keep it steady, coordinating it with the posture of the whole body. With sustained practice, you will naturally come to understand its effects.

Only the two feet of the human body touch the ground; the bones and flesh of the body are supported by them. If the training is not solid, one may still fall, let alone if one has no strength at all. With every step, plant both feet firmly: press the big toes inward, and press the heels inward as well. The raised bone behind the base of the big toe is the point referred to here as the proper point. Press the whole body downward and keep it steady. The knees may move, but the feet must remain stable, like a tree in the wind: its trunk may sway, but its roots cannot be shaken.

Those who train the knees usually know only to straighten them while standing and bend them while sitting. Some may understand a few variations, but their skill remains rudimentary. They do not know that the knees, when properly engaged, can generate powerful force from all four directions. With each step, draw the outer edges of the “tiger’s eyes” on both knees firmly inward, while pressing the inner edges firmly outward. Stretch the two large tendons behind the knees as far as possible, while bending the kneecaps as far as possible. Let the forces from all four directions cross and interlock, then combine them with the force of the whole body and twist outward. The Qi of Yongquan, the acupoint on the sole of the foot, can then pass through.

In practice, the body should cling to whatever it touches like glue: once it makes contact, the hold should be firm and difficult to break. It should also be like metal refined in a fierce fire: once joined, it should be solid and hard to separate. The subtleties of this are difficult to convey in words. Students who carefully contemplate the principles of the Kun hexagram will naturally come to understand. All ten toes should also grip the ground firmly. But every exertion of force, and every advancing or withdrawing movement, must be coordinated by the whole body to be proper. If different parts exert force at different times, the requirement is not met.

When engaging another person, as the right foot steps forward, the left knee may straighten slightly; when the left foot steps forward, the right knee may also straighten slightly. There is no need to cling to a fixed method, but neither should you overdo it. The key is not to deplete your original Qi. Seen from the front, the knees seem almost joined; seen from behind, the buttocks appear to have support. Draw in the chest and sink the waist, maintaining the body’s forward intent. Keep the knees stable and the steps coordinated, while also maintaining support from behind. In general, Yin stillness should be the guiding principle.

The shoulders and back should be relaxed and supple, in keeping with the gentle yielding of the Xun hexagram. The crotch and hips should be lifted and drawn tight; here, one should grasp the contained, moist quality symbolized by the waters of the Dui hexagram.

Training the shoulders and back takes its image from the Xun trigram. Its image is a single Yin line lying beneath two Yang lines, showing that although the exterior is strong, the interior should remain gentle and yielding. The first Six line of Xun says, “Advance and retreat; it is beneficial for a warrior to remain steadfast.” This means that when the strength of the shoulders and back advances or withdraws, the key is to regulate it through gentleness and yielding, so that it can then be used with ease.

The Nine Third line says, “Yielding beneath the bed; with the historian and the shaman making repeated offerings, good fortune and no blame.” This means that in following the Way of yielding, movement should begin from below, like the historian and shaman who make repeated offerings with sincerity, while keeping inwardly humble and receptive. In this way, sincerity can reach the spirits. The Nine Third line also says, “Repeated yielding brings distress,” reminding us that strength should advance and withdraw naturally. If it becomes too rigid, loses its proper balance, and then makes a repeated, forced show of yielding, it will bring difficulty.

The Six Fourth line says, “Remorse vanishes; in the hunt, one obtains three kinds of game.” This means that repeated yielding may at first bring some regret; only when that regret has passed can there be a gain. The Nine Fifth line is firm, centered, and correct, and occupies the central position in the Xun trigram, so keeping to what is right brings good fortune. Although the first Six line has not yet shown subtle effects, sustained yielding will naturally give rise to wondrous uses. Whether it comes early or late, it is beneficial.

The Upper Nine line says, “Yielding beneath the bed; one loses one’s resources and axe.” This means that yielding should not go too far or become unrestrained, or it will deplete the original Qi.

Training the groin and hips takes its image from the Dui trigram. What the Dui trigram teaches is beneficial whether it comes early or late. The Upper Nine line, “Yielding beneath the bed; one loses one’s resources and axe,” also reminds us that yielding should not go too far or lose its bounds, lest it deplete the original Qi.

The crotch and hips are likened to Dui (the Lake trigram), which is firm within and gentle without: the soft abdomen represents outer gentleness, while the strong thighs represent inner firmness. The abdomen lies above the thighs, just as Yin softness rests upon Yang strength. To prevent Yang strength from becoming excessive and rigid, straight parts must be tempered with curves so that the posture remains whole; here, this refers to the thighs. To prevent Yin softness from becoming excessive and slack, it must be balanced by fullness, strengthening both its force and its spirit; here, this refers to the abdomen.

When Kan (the Water trigram) is encountered, it forms “Regulation,” meaning restraint and not daring to go too far. Dui represents a lake, and Kan represents water; the external kidneys (the external genitalia) and the grain passage (the anus) are also included in this metaphor of water. Water easily spills out of a lake, just as Qi gathered in the abdomen can easily disperse, so restraint is essential.

When Li (the Fire trigram) is encountered, it forms “Opposition,” meaning to turn away and fall out of harmony. Li belongs to Fire, whose nature is dry and which rises upward. The crotch should gather and contain Jing, while the hips should be solid and steady. If they become restless and rise like fire, the result is a state of deviation and imbalance.

Yet firmness must still allow flexibility, and stillness must still contain movement; one must not become rigid or stuck. Thus, when Gen (the Mountain trigram) is encountered, it forms “Decrease.” A mountain is still and unmoving, but if one does nothing but remain still, something is lost. One must move without losing stillness, and be still without losing movement; be firm without losing flexibility, and flexible without losing firmness. Then, when Zhen (the Thunder trigram) is encountered, it forms “Following.” Thunder moves and rain falls, filling the lake with water; this is a metaphor for Qi moving downward. When the lake’s water rises and becomes clouds, it is a metaphor for true Qi ascending.

When people practice, they often use their shoulders and back in ways that can only be straight and not curved, or curved and not straight; they can only relax and not draw in, or draw in and not relax. This is because they do not understand the posture of firmness within and gentleness without, or how to be yielding within and strong without. In practice, press firmly down on the Jianjing acupoints (near the base of the neck at the shoulders), draw both shoulders inward toward each other, and fully open the entire back.

First, use the mind to draw strength out from within the bones of the back. Then clench the hands, bringing the whole body into a stable, gathered state. In this way, the body can be straight within its curves and curved within its straightness, as well as relaxed within its tension and tense within its relaxation. With long practice, one can grasp the principle of gentleness within and strength without, yielding softness inside and solidity outside. Carefully reflect on the line statements of the Xun trigram in the Book of Changes, and their subtle meaning will become clear.

Let the force sink at Jianjing, an acupuncture point in the shoulder, and allow the top of the shoulder bone to settle downward, stable and upright, aligning with the pointed bone of the back. Quchi, an acupuncture point at the elbow, should sit half an inch below the top of the shoulder. Keep the wrist straight and position it level with the area before the brows. Though the back bones should press firmly together, use force in the vertical direction, not the horizontal: vertical force is substantial, while horizontal force tends to be insubstantial.

The force at Jianjing should run from the base of the bones all the way to the soles of the feet; this is called “vertical.” When moving the right side of the back, use intention to carry the force from the base of the bones on the left side of the back across to the right, then send it straight to the Ershanmen point, a specific place on the back; this is called “horizontal.” Apply vertical and horizontal force together without confusion, and the original Qi (vital energy fundamental to the body) can rise and descend freely. In this way, one understands the meaning of yielding entry described by the Xun trigram.

The groin and hips should be separated yet drawn in, so that Qi and force travel straight upward, without thrusting forward or tipping backward. The two hips should be distinguished as front and back: exert force with the front hip forward, not downward; exert force with the rear hip downward, not forward or backward. This, too, accords with the essential principle of the trigram.

When the Qi and force of Yongquan, an acupuncture point on the sole of the foot, surge upward, their power is great, so press both hips firmly downward. The more you press, the more the Qi and force rise; the more they rise, the more firmly you must press. Draw the Yin and Yang orifices tightly inward so that the Qi passing back and forth does not escape through the feet. In general, align the bones so that they correspond and respond to one another. Then, drawing on the image of the Dui trigram in the Book of Changes—“Yin on the outside, Yang within”—join and connect the two currents of force.

When taking a large step, rely mainly on the power of the hips, with the power of the crotch as support. With a medium step, the power of the hips and crotch should coordinate and blend with each other. With a small step, rely mainly on the power of the crotch, with the power of the hips as support. The crotch’s force moves vertically, expressing Yang within Yin; the hips’ force moves horizontally, expressing Yin within Yang. They should therefore be used differently according to the length of the step.

The crotch is the pivot of the hips, while the hips act like the crotch’s direct agent. The crotch should remain steady, and the hips should turn freely. As the hips move, the crotch keeps the foundation secure; even the slightest coordination between them must remain in order. With long practice, the joints will naturally connect and work in harmony, allowing true Qi and true force to flow throughout the body.

Lift the chest upward and hold it firm like Gen, the trigram that symbolizes a mountain. Let the two sides of the chest rise and fall with the breath; there is no need to doubt this point.

The chest corresponds to the Gen trigram. Gen symbolizes a mountain and consists of one Yang line above two Yin lines, taking the shape of a mountain; the human chest resembles it. In the body, Qi tends to rise and scatter easily, so the strength within the chest must be used to settle it. The body, meanwhile, tends to sink, so the posture outside the chest must also be used to lift it. Qi within the chest rises to the crown of the head, which corresponds to Qian, the trigram that symbolizes Heaven. When the mountain of Gen meets Heaven, they form the image of “Great Taming,” indicating that Qi gathers within the body before rising upward. Qi within the chest also descends to the feet and knees, which correspond to Kun, the trigram that symbolizes Earth. Earth beneath the mountain forms the “Modesty” hexagram. This indicates that the force in the feet supports and embraces the chest, as the low-lying earth bears up the mountain; the mountain is thereby restrained as well.

The two sides of the chest correspond to the Zhen trigram. Zhen symbolizes movement and thunder, signifying Yang energy stirring within Yin energy. In practice, the two sides of the chest should move with the breath.

In the hexagrams of the Book of Changes (Yijing), the flanks correspond to the Zhen trigram. Zhen means movement and also symbolizes thunder: a single yang line stirs beneath two yin lines, and thunder surges up from below, shaking and rising. The flanks serve a similar role, connecting upward with Heaven and downward with Earth.

When the Qi of Yin and Yang between Heaven and Earth meet, thunder and rain form, and all things grow. When the upper and lower parts of the body come into accord, the blood and Qi flow freely, and true strength can arise. The principle is the same.

The Qi of the flanks rises and meets the head, like thunder meeting Heaven, forming the image of Dazhuang (“Great Strength”). As true Qi rises to the crown of the head, its robust power is strengthened from the outset. The Qi of the flanks descends and meets the feet, like thunder meeting Earth, forming the image of Yu (“Enthusiasm”). As true Qi descends to the feet and knees and moves in accord with the natural course, one feels clear in spirit, at ease in the flow of Qi, and calm and content.

With each inhalation and exhalation, each rising and descending, the movement appears outwardly at the mouth and nose, while inwardly it concerns the heart and chest. The key to it all lies in the flanks.

The chest itself is empty and cannot generate force on its own; Qi must guide it. Qi moves through the flanks. If you do not know how to use the flanks, how can you use the chest? Movement and stillness are not the same. The image statement for the Gua of Gen (Mountain, symbolizing stillness) says, “When it is time to act, act; when it is time to stop, stop.” Its principle is profound.

The flanks work in coordination, like the gills of a fish: as they open and close, Qi rises and falls with them. When the flanks draw together, Qi flows downward into the Dantian (the abdominal center used in internal alchemy practice), then gathers behind it at the kidneys. A great current of Qi in the middle sinks from below the tailbone, down the inner sides of the legs to the Yongquan points (acupoints on the soles of the feet). It then turns backward and rises along the large tendons of the feet, passes through the Weizhong points on both sides (the points behind the knees), and enters the Jiaji area through the Weilü point (near the end of the spine), joining the Qi of the flanks.

When the flanks open, it is like thunder rising forcefully from the earth toward the sky, and Qi rises with it. One current enters the chest and the center of the body; another enters the back and travels upward to the Niwan (the head’s cultivation center). Qi moving straight upward can reach the crown of the head; moving to either side, it runs through to the fingertips. The opening and closing of the flanks drives Qi’s breathing cycle, so that Qi continually enters and leaves in a cycle, without reversal or disorder. Reflect carefully on the meaning of the initial and top yang lines of the Gua of Gen and the Gua of Zhen (Thunder, symbolizing movement), and you will understand the subtle way Qi connects as it rises and falls.

The chest should expand outward, but must not be thrust too high; the flanks should draw inward, but must not be cramped. Though they take on an expansive shape, they must not be rigidly forced open. The subtlety here is difficult to convey in words alone. The flanks should be guided by intention, moved by Qi, and governed by spirit; this is what is required. The bones, muscles, or tendons should not be bulged outward.

Using the flanks means opening and closing them through the breath of Qi. The arms also open and close as they extend and draw back, and the body likewise opens and closes as it changes lengthwise and sideways. To seek this effect only in bones, flesh, skin, or blood is to miss the essential point. In a high stance, the force lies in the feet; in a middle stance, it lies in the flanks; in a low stance, it lies in the back. This is the natural principle.

Kan and Li, the Water and Fire trigrams in the Yijing, symbolize water and fire: water can balance fire, and fire can balance water. The heart and kidneys are the organs in the body that correspond to water and fire. Water Qi should rise, and Fire Qi should descend.

Here, the Kan and Li trigrams describe principles within the human body. They can be understood through inward reflection, but are difficult to explain in words. I would like to try to clarify them, yet worry that putting them into words may distort the principles. Still, I will begin with what is hard to express; students should reflect on it carefully. Li represents fire, and Kan represents water. In the body, the heart belongs to fire and the kidneys to water. Fire naturally rises and is difficult to bring down; water naturally descends and is difficult to raise. Thus, when the spirit of the heart is agitated, Fire Qi surges upward; when emotions fluctuate, Water Qi flows downward. These effects offer confirmation. Fire needs water to balance it, so that excessive Yang Qi does not lead to illness. Water also needs fire to balance it, so that excessive Yin Qi does not bring harm. Confucian teachings on self-cultivation and Daoist Neidan (internal alchemy, a method of cultivation aimed at nurturing the body and mind and refining Jing, Qi, and Shen) both depend on this principle. Its mysteries are boundless. Can it really be discussed only for the sake of learning martial arts?

This principle matters even if we consider only martial technique and physical power. To develop strength and courage, one must understand force; to understand force, one must rely on Qi; and to rely on Qi, one must understand how water and fire balance each other. If water and fire cannot interact and support one another, true Qi—the Qi believed to sustain the body’s vital activity—will disperse. Once Qi disperses, illness may arise. The body itself may become difficult to preserve, let alone develop force. So the practice of martial courage requires understanding force; understanding force requires cultivating Qi; and cultivating Qi requires balancing water and fire. This is an unchanging principle.

Li is Yin within and Yang without, signifying that true water is contained within fire. Kan is Yang within and Yin without, signifying that true fire is contained within water. True fire can balance true water, and true water can balance true fire. They benefit each other, and only then can true Qi be nourished. In practice, sinking the shoulders, drawing in the chest and ribs, and tucking the tailbone—the lower end of the sacrum—are all intended to guide Kidney Qi upward to meet Heart Qi; the mind must direct this process. Practicing the steps and gathering the sinews likewise aim to guide Heart Qi downward to meet Kidney Qi. This too requires direction by the mind, along with practice according to the proper methods and principles for circulating Qi.

Beginners practicing daoyin and guiding Qi should sit cross-legged in quiet meditation each morning. Close the eyes, gently bring the lips together, and slowly regulate the breath until it is even. Both inhalation and exhalation should pass through the nostrils. After a while, when the breathing has settled, take a breath and send it into the Dantian (the internal cultivation area below the navel), while swallowing saliva thirty-six times. In this way, the true fire (the inner Yang energy spoken of in internal cultivation) will naturally descend.

As you inhale, visualize the true Qi emerging from Yongquan (an acupuncture point on the sole of the foot), rising to the sides of the torso, then from there to the front of the chest. After converging, it circles behind the ears and gradually ascends to the Niwan (the internal cultivation area at the crown of the head). As you exhale, visualize the true Qi descending from the Niwan to Yintang (the point between the eyebrows), then to the nostrils and throat. It passes through Jiaji (the area along the spine), reaches the front of the chest, and finally settles into the Dantian. Once the Qi in the Dantian is abundant, it can naturally rise from the Weilü (the area at the base of the spine) to Jiaji, then ascend to the Niwan. After becoming proficient in the practice, use the methods of gathering and retaining Qi.

Classic of the Spirit’s Movement

Training the body can make it strong; training Jing (essence) can enrich the vital essence; training Qi can strengthen one’s energy; and training Shen (spirit) can make the spirit’s transformations wondrous and subtle. Strengthening the body and its energy is the foundation for applying force in every direction; gathering the spirit is the basis for making Qi soar. Thus, when the body and Qi are vigorous, force can be applied in every direction, and when the spirit is gathered inward, the activity of Qi can soar.

The above is the first chapter, which discusses the foundations of the spirit’s movement.

First clarify the postures of advancing and withdrawing, then investigate the roots of change in movement and stillness. To advance is first to sink down, then rise; to withdraw is first to draw together, then move away. Movement takes stillness as its foundation, so the body can move swiftly while the mind and spirit remain calm. Stillness takes movement as its function, so even when Qi is concentrated, the spirit remains animated. Once you understand the knack of moving back and forth with agility, you must also understand how inner and outer breathing converge. “Longitudinal and transverse” refers to applying force along and across the body; “soaring” refers to the subtle, profound transformations of Qi.

Chapter Two discusses the methods of “spirit in motion” (shen yun): the different levels and effects of using form, Qi (vital energy), and Shen (spirit) against an opponent.

An opponent can be attacked through form, Qi, or Shen, each with a different speed and effect. When attacked, they may react in varying degrees, falling down, becoming timid, or growing terrified. To strike form with form, the body must first come close to the opponent for the attack to take effect. To strike Qi with Qi, the opponent senses the threat as soon as the hand moves. To strike Shen with Shen, the opponent can be subdued before the body even moves.

When form attacks form, the opponent’s body is injured and they fall. When Qi attacks Qi, the opponent’s force is shaken and they grow timid. When Shen attacks Shen, the opponent’s spirit is suppressed and they feel fear and dread.

Chapter Three discusses how to apply “spirit in motion.”

“Extending and contracting” describes the opening and closing of the sides of the torso; “soaring and rising” describes the initiation of movement through the breath in the Dantian (energy center). Advancing and retreating change with the hands’ movements in and out, while moving to and fro follows the natural flow of the breath. Qi should be full and Shen composed; the body should be steady and the steps firm. One must be neither ungrounded nor constantly leaning forward and rushing in. Movements should be as swift as a hawk in flight, yet as powerful as a tiger or leopard.

Chapter Four discusses the meaning of substance and function.

A mountain without moisture to nourish it will collapse; a tree without roots will fall; water without a source will dry up. Training is the same. Anyone wishing to apply the Shenyun Jing must first practice the Neigong Jing, the Na Gua Jing, and the “Complete Set of the Twelve Great Powers,” a comprehensive method of developing power in internal training. They must master the subtleties of these methods before moving on to the Shenyun Jing. Otherwise, the practice will not only be useless but may also cause harm.

When practicing this method, remember not to use a high stance or a one-legged stance. You must stand in a horse stance—a stable posture with the knees bent and the legs apart—and keep your whole frame steady. Pay particular attention to the soles of your feet, while gathering the original Qi (vital energy centered in the Dantian). As you exhale, issue power outward; as you inhale, draw it back in. When issuing power, both feet leave the ground at the same time; when drawing power back, both feet land at the same time. This principle must not be changed. In actual combat, however, adapt to your opponent and the situation, responding flexibly to changes in height, distance, solidity, and emptiness rather than remaining fixed. Success and failure depend on the relation between hardness and softness, movement and stillness. How could one fail to take care?

The body should move while the mind remains undisturbed; thoughts may arise, but the breath must not become hurried. In this way, the mind is calm and the steps steady, the breath is even and the body settled, allowing the spirit to respond and change with agility. Understand stillness, and you can remain still even while moving. Understand movement, and stillness itself will contain movement. This means using stillness to guide movement, rather than letting movement carry stillness along.

When applying the method of “spirit movement,” let your intent be unhurried and your gaze keen, your thoughts composed and your hands swift, your breathing even and your steps nimble. The reason is that outward movement may be quick while the inner state remains composed: inwardly soft, outwardly strong. From this, one can grasp the subtle relation between the body’s foundation and its practical application. Alas, to use softness to guide hardness is true hardness; to use slowness to master speed is true speed. These subtleties must be understood beyond appearances and cannot be found by looking only at outward forms. Through long study and practice of the methods in the Shenyun Jing, learners will naturally come to understand them.

Annotations on the Twelve Great Powers of Neigong

First, train the feet to be steady, so that when you stand, you are as firmly rooted as a mountain. Second, strengthen the knees, keeping them steady like pillars as they bend and straighten. Third, coordinate the inner and outer power of the groin and hips. Fourth, balance firmness and softness in the chest and back. Fifth, strike an opponent with the front or side of the head. Sixth, press the shoulder against the back and guard the three vital points in front of the body. Seventh, use the elbow horizontally or vertically to guard the two vital points in front. Eighth, penetrate the opponent’s frame and disrupt their power. Ninth, use a solid frame to block the opponent below. Tenth, brush past the opponent’s power from the inside. Eleventh, deflect the opponent from the outside. Twelfth, when striking upward, coordinate the upper and lower body, and the inner and outer body.

The first kind of great power is called “Root Training.” “Root” refers to the feet, and “training” means practicing on the ground. When facing an opponent, however you exert power, your body remains firmly planted and cannot be shaken: this is the skill of Root Training. Its specific applications can be found in the Inner Canon. There are two ways to apply it externally. In the first, hook the opponent’s hand or foot; at that moment, turn your own toes inward and prevail through outward force. In the second, block the opponent’s foot; at that moment, sink all the power of the groin toward the ground and prevail through inward force.

The second kind of great power is called “Firm Knees.” Through internal cultivation, the knees naturally become strong. There are two ways to apply this against an opponent: if the opponent comes close and attacks upward, respond by raising the knee; if they attack downward, respond by bending the knee. Which method to use depends on the height and direction of the opponent’s attack and must change flexibly; it cannot be fixed in advance.

The third kind of great power is called “Groin and Hips.” “Groin” refers to the inner groin, and “hips” to the outer hips. If two opponents close in, you can sink the power of the whole body and use the inner groin and outer hips to prevail. But this can be done only with the correct body method and movements; if you force the postures, the result will be quite different. See the scripture for details.

The fourth kind of great power is called “Chest and Back.” Once internal cultivation is complete, both the front of the chest and the back can be used to prevail. But this requires the correct body method and movements; if you force the postures, the result will be quite different. See the scripture for details.

Once internal training is complete, the chest and back both have great strength, which can be used to subdue an opponent. There is no special technique involved; the key is to control the opponent’s hands. When using the back, leave room for the opponent’s hands so that he cannot seize the chance to attack me.

The fifth kind of great power is called “the skull.”

Once internal training is complete, the head, as well as the chest and back, can be used to defeat an opponent. The head is used in two ways: a side collision and a direct collision. For a side collision, when the opponent is in front of me, I turn sideways and crash into him. For a direct collision, when the opponent is above me, I strike straight ahead. When using either, I must also guard against the opponent’s hands.

The sixth kind of great power is called “the three gates.”

“The three gates” refers to the shoulders. The shoulders can be used in three ways. To use them, I draw both hands down, keeping them close to my thighs, and coordinate this with small movements of the body. I can use the shoulder sideways or horizontally, and I can also use it from above or below. These are all variations in close-quarters combat, too numerous to describe one by one. In general, they are suitable only after internal training is complete.

The seventh kind of great power is called “the two gates.”

“The two gates” refers to the elbows. Of the twelve kinds of great power, elbow power is the easiest to develop. The elbow has two uses: the horizontal elbow and the vertical elbow. For the vertical elbow, I hold my hand upright beside my face and attack the opponent with my elbow. For the horizontal elbow, I draw my hand across my chest and attack the opponent with my elbow. Although the elbow has many specific applications, they all rest on these two basic principles.

The eighth kind of great power is called “piercing bone.”

When the opponent attacks from above, I must exert power through my whole body, extend forward, and thrust through, breaking the force of the opponent’s attack so that I can gain the advantage. To do this, turn and raise the hip bone sideways, bring the rear heel beside the front foot, then thrust forward with full force. Otherwise, the technique will be confused with an ordinary straight punch.

The ninth kind of great power is called “unyielding bone.”

When an enemy attacks from below, I use one hand to seal one of his hands and suddenly sink the force of my whole body. This gives me the advantage. The force must come from the side of the bones for the technique to be correct; its strength depends entirely on the depth of one’s internal training.

The tenth great power is called “Inner Sweeping.” When an enemy attacks from the inside, respond with sweeping force. It has three forms: sweep upward to counter an attack from above, sweep through the middle to counter an attack along the center line, or sweep downward to counter an attack from below. In each case, first seal the opponent’s hand.

The eleventh great power is called “Outer Deflecting Force.” When an enemy attacks from the outside, respond with deflecting force. This also has three forms: deflect high, deflect through the middle, or deflect low. Once internal training is complete, however, there is no need to stick to fixed techniques. If the enemy is far away, deflect his hand; if he is close, deflect his body. Any part of the body can be used to deflect. Students must grasp the principle flexibly.

The twelfth great power is called “Lifting Attack.” Train the hands to be firm and strong, then use them to attack the enemy with a force like lifting something up. Once this power is developed, even an opponent with a very tight guard will find it hard to deflect. The slightest contact can send someone several steps away. When applying the force, do not let the hand stray too far from the opponent. Wait until you are only about an inch apart before striking upward; this gives the best result. If the distance is great, step forward to close in. Lifting Attack has five forms: Inner Lift, used against someone on the inside; Outer Lift, against someone on the outside; High Lift, against an opponent positioned higher; Low Lift, against one positioned lower; and Front Lift, against an opponent approaching head-on. The book explains elsewhere how to apply force on contact and how to use body movements and footwork.

The opening posture of this sequence places the left foot forward and the right hand extended, with the body turned sideways. This is the more stable position.

First, assume a horse-riding stance. Align both hands with key points such as the tip of the nose and the toes, and stand firmly as though riding a horse. This is the foundation for the entire set of internal training movements. Next, step forward with the right foot while striking toward the opponent’s left ribs with the right hand. This technique is called “Flying Delivery, Right Posture” and uses right-side firm-bone force.

Then use the left hand to deflect the opponent’s hand outward. Step forward with the right foot and settle into a horse-riding stance in a single step, striking the opponent’s chest with the right hand. This technique uses left-side outward-blocking force. Next, take a small step back and use the right elbow to draw along the opponent’s right elbow and wrist, hooking and catching with both hands. This is “Retreating Step, Right-Hand Hook and Catch,” and uses right-side inward-sweeping force. Use the force generated as the opponent hooks and catches to step in and strike their chest with the right elbow. This is called “Advancing Elbow” and uses right-side second-gate force.

Next, use the left hand to seal off the opponent, then use the right hand to wrench free of their right hand. This is called “Left-Hand Seal and Wrench” and uses right-side firm-bone force. When both people’s arms are locked against each other, turn the right hand from the outside inward and strike toward the opponent’s ribs. This is called “Turn the Right Hand Over, Then Advance with the Right Hand,” and uses right-side inward-sweeping force. If the opponent attacks with the right hand, use the left hand to drag and guide it forcefully from below upward. This is “Left-Hand Upward Drag” and uses left-side bone-penetrating force.

After the opponent blocks with the left hand, again turn the right hand from the outside inward and strike the left side of their ribs. This is still called “Turn the Right Hand Over, Then Advance with the Right Hand,” and uses right-side outward-blocking force. Then take a small step back to pull the opponent’s hand away, and use the right hand to wrench free. This is called “Retreating a Small Step, Right-Hand Wrench” and uses right-side firm-bone force.

When both people’s arms are locked against each other, strike downward with the right hand toward the opponent’s right ribs. This movement is called “Hanging.” Even if the opponent blocks, respond in the same way, using right-side outward-blocking force. Once both people’s hands have been drawn downward, use the opening to gain force. Step in a small step and strike the opponent’s abdomen with the right elbow. This is called “Advancing Elbow” and uses second-gate force. Finally, step in a small step and firmly seal the opponent’s elbow with the left hand while using the right hand to draw their wrist upward. This is called “Left-Hand Seal.”

“Firm-bone force,” “outward-blocking force,” “inward-sweeping force,” “bone-penetrating force,” and “second-gate force” are terms in this system for different ways of generating power; “horse-riding stance” refers to a stable horse stance. In the names of the movements, “hook and catch,” “seal,” “wrench,” and “upward drag” refer respectively to techniques for drawing and guiding, blocking, wrenching free, and dragging upward.

On the right, brace against the opponent with firm-bone force (supporting yourself with the elbow and forearm and using strength to resist). Then turn your body and advance with the left elbow. If the right elbow can no longer strike, draw back the left foot and turn, striking the opponent’s solar plexus with the left elbow. This may also be classified as the second left-side method.

Two-hand seal: When the opponent attacks with great force, first use the left hand to seal the upper part of their left hand, then use the right hand to seal their elbow. Apply force with both hands at once so the opponent cannot break free.

Sealing-and-controlling force (a method of sealing and controlling the opponent’s arm): After sealing and controlling, turn to advance with the right elbow. If the left elbow cannot strike and you cannot return to your original stance, advance with the right elbow and strike the opponent’s right ribs. This belongs to the second right-side method.

Two-hand seal: Use the right hand to seal the opponent’s wrist and the left hand to seal their elbow.

Brace against the opponent on the right with firm-bone force. While the two sides are locked in a stalemate, you can attack but cannot return to your original stance; advance with the right elbow and strike the opponent’s right ribs. This belongs to the second right-side method.

Two-hand seal: The right hand seals the opponent’s wrist, and the left hand seals their elbow. Brace against the opponent on the right with firm-bone force. As the stalemate continues, each side braces against the other with firm-bone force on the right.

Advance with a released hand: While the two sides are locked in a stalemate, suddenly release the right hand and immediately attack with one hand, using the left hand to strike the chin.

Left lifting-and-attacking force: After the opponent releases your right hand, use the left hand to forcefully seal their hand from above, preventing them from applying force.

Right inward lifting-and-attacking force: When the left hand has been sealed by the opponent, release the right hand, draw and guide the opponent’s right hand, and advance into a small horse-riding stance (a stable stance with a shorter stride and bent knees). Then strike the opponent’s right ribs with the right hand.

Brace against the opponent on the right with firm-bone force: Use body movement to sink back and evade the opponent’s hand. Immediately lift and control the opponent’s right hand from above with the left hand, while the right hand takes advantage of the opening to strike their right ribs.

Right lifting-and-attacking force: After raising the right hand, continue the attack by forcefully lifting and sweeping the opponent’s hand aside. Then step forward and strike their right ribs with the right hand.

Right lifting-and-attacking force: First use horizontal force to slap the opponent’s hand aside, then press against them with force.

Brace against the opponent on the right with firm-bone force. Elbow-lift sealing and pressing: The hand technique and the way force is applied are the same as before.

Second Gate

Advance with the right hand: Step forward and strike the opponent’s crown with the right hand.

Right lifting-and-attacking force; the left hand blocks and presses back with force. Brace against the opponent on the right with firm-bone force. Elbow-lift sealing and pressing: The hand technique and the way force is applied are the same as before.

Second Gate

Advance with the right hand: Raise the right hand and strike the top of the opponent’s head. Attack with an upward scooping force from the right hand. If the opponent blocks with the left hand, use the left hand to deflect it outward, then raise the right hand and strike the top of his head. Here, the left hand uses an outward warding force, and the right hand uses an upward scooping force.

Left-hand entry: Ward outward with the left hand.

Both withdraw together: When neither side has gained an advantage, each should simply step back.

Zheng, elbow lift, zheng: Use the same hand techniques and methods of applying force as before.

Advance with a hand release and quick pull: When both sides’ arms are engaged, first use the right hand to deflect the opponent’s right hand. Then let the left hand take over from the right and strike quickly toward the opponent’s chest. This uses an upward scooping force from the right hand.

Left-hand support: Draw back the right knee, drive the right elbow forcefully backward, and press the left hand forward. After performing the single-opening stance (an original term referring to a body method or posture), catch the opponent’s right hand with your right hand and advance with a strike. This technique uses left firm-bone force.

Release the left hand; advance with the right hand to strike using the outer-gate body method: When the opponent reaches in with the left hand to engage, first use your left hand to deflect it. Lift the front foot and draw in the rear foot. Then raise the right hand and strike horizontally beneath the opponent’s elbow at his right ribs, while the right leg strikes his leg from the outside inward. These three movements and their forces are initiated together; this is called the “outer body method.” Here, use right outward warding force.

Outer-gate body method: When the opponent reaches in with the left hand to engage, first use your left hand to deflect it. Lift the front foot and draw in the rear foot. Then raise the right hand and strike horizontally beneath the opponent’s elbow at his right ribs, while the right leg strikes his leg from the outside inward. The three movements and their forces are initiated together; this is called the “outer body method.”

Advance with the inner-gate body method and raise the right hand: When the opponent blocks with the right hand, coordinate your body movement and pull forcefully backward with the left elbow, drawing his right hand aside. Then perform the single-opening stance and raise the right hand to strike his abdomen from a high-horse stance. This technique uses right upward scooping attack force.

Advance with the left hand: Use the twisting-crotch method (rotating the hips and adjusting the body position) to advance with the left hand, applying left firm-bone force.

Right-hand lift: When the opponent attacks, lift the right hand upward to deflect his hand. This technique uses right piercing-bone force.

Advance with the right hand: Step forward with the right foot while advancing the right hand to strike the opponent’s solar plexus, using right inward sweeping force.

Left hand separates and lifts; advance with the right hand for a high, quick strike: Draw the opponent’s hand downward from above and from right to left with the right hand. Then use the left hand to deflect his right hand and spread it outward. Turn the right hand over and strike toward the top of the opponent’s head and his solar plexus.

Right inward-drawing force: draw the opponent outward from the inside. Split and lift with the left hand, then strike high with the right: first pull the opponent’s hand downward from above and from the right with your right hand; then use your left hand to part the opponent’s right hand outward. Next, turn out your right hand and drive it forward, striking the opponent in the face.

Right inward-drawing force, then advance with a left-hand slap and deflecting strike: if the opponent strikes toward your face and your right hand cannot respond in time, use your left hand to slap the attack aside, then strike with your right.

Left inward-drawing force, right firm-bone force, then advance with the left hand: use the single-open “zǐ” step to close in, striking the opponent’s right ribs with your left hand.

Left firm-bone force: have the right hand seize the hip and advance with the left. Use your right hand to seize the opponent’s right hip from the outside and pull the opponent’s hand away. Then use the single-open “zǐ” step to close in and strike the solar plexus with your left hand.

Left upward-scooping attack, right-hand deflection: use your right hand to part the opponent’s hand.

Right outward-blocking force, advance with the right hand: step forward with the right foot while advancing with the right hand to strike the solar plexus.

Right inward-drawing force, right-hand deflection: use your right hand to pull the opponent’s hand outward.

Right inward-drawing force, advance with the left hand: then use the single-open “zǐ” step to close in and strike the opponent in the face with your right hand.

Left upward-scooping attack, right-hand deflection: again use your right hand to part the opponent’s hand outward.

Right outward-blocking force, raise the right leg: first steady your left foot, then raise your right leg and kick toward the opponent’s “three forks,” the vital area in the lower body.

Left low-refining force, retreat into a small horse stance and deflect with the right hand: retreat into a small horse stance, a narrower horse stance, while using your right hand to deflect.

Right outward-blocking force, raise the right leg: first steady your left foot, then raise your right leg and kick toward the opponent’s three forks.

Left low-refining force, retreat into a small horse stance and deflect with the right hand: retreat into a small horse stance, shifting your weight back, while striking the opponent’s tiger shin bone—the shin—with your right hand.

Right inward-drawing force, then follow with a high swift strike: as the opponent is about to attack, follow their momentum and first plant your right foot firmly forward. Then use your left hand to hold the opponent’s right hand and deliver a high swift strike downward, hitting their right ribs.

Right upward-scooping attack, high deflecting strike: use your whole body’s strength to drive your right hand high from below. The methods of hooking, elbowing, sealing, and deflecting are the same as those described earlier.

Third Gate

To practice this gate, the two people begin standing back to back, then change their footwork.

Step forward with the right hand and strike the opponent in the face. This is the right rising-strike force, a force used to strike upward. Raise and brace with the right hand: change your footwork, advance, and lift the right hand to brace upward against the opponent’s hand. This is the right firm-bone force, using the arm’s firmness to brace and support. Lift the right leg: press down on a point on the opponent’s right side, then immediately raise the right leg to strike the groin. This is the left lower-body training force, a method of cultivating power in the lower body.

Left lower-body training force. Assume a small horse-riding stance, with knees slightly bent and feet apart, and strike the opponent’s shin with the right hand. This is striking force, the force used in a hand strike. Advance with the right hand: stabilize the right step and strike the opponent’s solar plexus with the right hand. This is the right firm-bone force. Advance and brace with the right hand: hold the horse-riding stance and use the right hand to brace forward against the opponent. This is the sealing-and-bracing firm-bone force, used to block and brace. The methods of hanging, elbowing, and sealing are the same as described earlier.

Seal and strike with the right hand, then settle into the “stored-sitting” posture: first seal the opponent’s right elbow with the left hand, then lower the right hand and deflect outward. Next, advance with the right hand and brace against the opponent. This hand technique is called “tiger-eye stored sitting.” It is the right inward-sweeping force, used to sweep and deflect outward from the inside.

Take the right hip and brace with the right hand: draw the right hip back and move the right knee out of the way to evade the opponent’s hand, then advance with the left hand and brace against the opponent. This is the left firm-bone force. Lift the left leg: change your footwork and raise the left leg to strike the opponent’s right ribs. This is the right lower-body training force. Change step and deflect with the left hand: withdraw the right leg and step forward with the left to avoid the opponent’s leg, then strike the opponent’s shin with the left hand. This is the left inward-sweeping force.

Advance with the left hand: stabilize the left step and strike the opponent’s solar plexus with the left hand. This is the left rising-strike force. Advance and brace with the left hand: use the left hand to brace forward against the opponent’s left hand. This is left firm-leg force; then strike the opponent’s shin with the left hand. This is the left inward-sweeping force. Advance with the left hand: stabilize the left step and strike the opponent’s solar plexus with the left hand. This is the left rising-strike force. Advance and brace with the left hand: use the left hand to brace forward against the opponent’s left hand. This is the left firm-bone force. The methods of hanging, bracing, and elbowing are the same as described earlier.

Seal and strike with the left hand, then settle into the “stored-sitting” posture: first seal the opponent’s left elbow with the right hand, then advance with the left hand and deflect the opponent’s tiger-eye outward. This is the left inward-sweeping force.

When the opponent grips your left hip and left hand, first wrench your left hip free, move your left knee outward to evade, then use your left hand to break free with force. This is “firm-bone power,” which trains the supporting strength of the left side of the frame. Next, change your step and move forward, lifting your right leg to strike the opponent’s left ribs while striking the pit of their stomach with your right hand. This method trains lower-body power on the left and an upward lifting strike on the right.

Change steps again, drawing back your left leg and stepping forward with your right to evade the opponent’s leg. First strike their shin with your right hand, then break free of their grip. Begin with an inward sweeping deflection of the right hand, followed by firm-bone power. When both sides are locked in a hand struggle, first use your right hand to deflect the opponent’s right hand, then bring your left hand in from the outside to strike below their right leg. At the same time, step with your left foot and strike the leg from the outside. Step forward with the left foot as you strike the leg, directing force from the outside toward the right. The hands and legs must coordinate above and below, releasing all three lines of power at once. Train foundational power in the lower body, and use the left hand above to attack with an upward lifting strike.

When the opponent grips your hip, step back with your right foot to evade, then brace firmly against them with your hands. This is firm-bone power on the left side. When the opponent braces against you with their left hand, first deflect it with your left hand, then bring your right hand in from the outside to strike below their left leg. Next, use a hopping step to turn around and kick outward with your right leg from the right, striking the outside of their leg. Coordinate the hands and feet above and below at the same time. Train foundational power in the lower body, and use the right hand above to attack with an upward lifting strike.

When the opponent grips your hip, step back with your left foot to evade, then use your right hand to break free with force. This is firm-bone power on the right side. When both sides are locked in a struggle, advance with your right hand to deflect the opponent’s right hand; this is a method of restraining them. When your right hand is deflected, use your left hand to seal their wrist. Then turn your right hand upward, press down firmly on their right hand, and strike their left ribs. This is firm-bone power on the left side.

The methods of “wrenching free,” “lifting,” and “elbowing” are the same as those described earlier.

The movements called “bracing,” “lifting,” and “elbowing” are used in the same way as in the preceding section.

Fourth Section

This section is practiced with a partner. The partner strikes the practitioner’s left ribs with the right hand, and the practitioner responds with the firm-bone power of the left side. The movements called “bracing,” “lifting,” and “elbowing” are used in the same way as in the preceding section.

Fourth Section

The two stand facing each other. The practitioner steps forward with the right foot and strikes the base of the partner’s ear with the right palm. This is called the “Praying Mantis Hand,” and uses right-side lifting-and-attacking power. Then the practitioner retreats with a short pointed step while using the right hand to deflect the partner’s incoming hand outward, responding with right-side inward-sweeping power. Next, the practitioner advances the left hand in a Praying Mantis Hand strike, then retreats with a short pointed step and uses the right hand to deflect the partner’s incoming hand, responding with right-side outward-parrying power.

The practitioner steps forward again with the right foot and uses the right hand for a large brace, striking toward the partner’s face with right-side lifting-and-attacking power. Then, moving into a horse-riding stance, the practitioner first deflects the partner’s incoming hand with the left hand, then advances the right hand to strike the solar plexus. Next, the practitioner seizes the partner’s right hip, opens the stance, and advances the left hand to strike the partner’s right ribs with an assisting motion, using left-side firm-bone power.

Then the practitioner uses the right hand to deflect the partner’s incoming hand upward, combining this with a twisting block, and advances the left hand to strike the chest with left-side lifting-and-attacking power. The practitioner then seizes the partner’s left hip, opens the stance, and advances the right hand to strike the partner’s left ribs with an assisting motion. Next, the practitioner uses the left hand for a twisting block and, again with the left hand, strikes the chest with left-side lifting-and-attacking power. The practitioner then seizes the partner’s left hip once more, opens the stance, and advances the right hand to strike the partner’s left ribs with an assisting motion, using left-side firm-bone power.

The practitioner then uses the left hand to deflect the partner’s incoming hand outward and advances the right hand to strike upward at the underside of the chin with right-side lifting-and-attacking power. Next, the practitioner uses the left hand to deflect the partner’s incoming hand as both retreat. The large-brace movement and its power method are the same as those described earlier.

Next comes a series of alternating kicks: first, the practitioner raises the left leg to kick the partner’s right ribs, then raises the right leg to kick straight below the navel. The left leg uses right-side bottom-refining power; the right leg uses left-side bottom-refining power. Afterward, from a horse-riding stance, the practitioner strikes with both hands at once: the right hand strikes the partner’s left shin and the left hand strikes the partner’s right shin. Both hands move simultaneously, using firm-bone power on each side.

Finally, the practitioner steadies the right foot and advances the right hand to strike the partner’s right side with right-side lifting-and-attacking power. Then the right hand strikes the partner’s left shin and the left hand strikes the right shin, both striking at once with firm-bone power on each side. After steadying the right foot, the practitioner again advances the right hand to strike the partner’s right side with right-side lifting-and-attacking power.

Use the right hand to forcefully break free from the opponent’s grip, then bring him under control. As you break free, use the firm strength of the right arm’s bones, then immediately turn that force into a seizing technique. As soon as the opponent releases his grip, quickly use the left hand to seal his right wrist while turning the right hand outward to strike toward his solar plexus. This strike must be swift and forceful; it is an attacking motion with the right hand.

Add an upward force from below to the right hand and break free with strength. This is the firm-bone power of the right arm. Next, use the left hand to part the opponent’s hand outward, step forward, and strike his chest with the right hand: the left hand uses an outward deflecting force, while the right hand uses an upward striking attack.

When intercepting and striking, catch the opponent’s right hand with the left, part it outward, then advance with the right hand to strike his chest. This is an upward striking attack with the right hand. If the opponent attacks with his right hand, catch it with the left in the same way, then step in with the right hand to strike his chest. First use a deflecting force, then an upward striking force: this is a continuous advance attack.

When you attack using the method described above, the opponent will certainly change his technique. If he switches to catching your right hand with his left and parting it outward, advance with the right hand, move forward in a small horse stance (a stance with the knees slightly bent), then strike his lower leg with the right hand. In this variation, the left hand uses an outward deflecting force and the right hand an upward striking attack.

If the opponent changes his technique again, change yours in response: seize his right elbow with the left hand, advance with a high step, then strike his face with the right hand. This is a technique in which the left hand sweeps inward to draw him aside while the right hand delivers an upward striking attack.

Advance with the right hand to break free, then bring the left hand forward to brace against the opponent’s right ribs. As the right hand breaks free, add an upward force from below; then bring the left hand in to brace and seize. Both hands use firm-bone power. You can also turn the elbow slightly and bring the left hand forward by itself to brace against the opponent.

When advancing with the right hand, you can also turn the elbow slightly and use the right hand alone to brace against the opponent’s left ribs. When bracing and seizing with the right hand, likewise turn the elbow slightly and use that hand alone. For a forceful breakaway, add an upward force from below and break free with strength.

Fifth Gate

Advance with the right hand, using its upward striking attack. Use the left hand to part the opponent’s hand outward while advancing with the right to brace against his left ribs: the left hand uses an outward deflecting force, and the right advances in a firm strike. When bracing and seizing with the right hand, turn the elbow slightly and use that hand alone. For a forceful breakaway, add an upward force from below and break free with strength.

Strike upward with the right hand, using lifting attack force—the force of scooping upward to attack. The left hand separates the opponent in front as the right hand follows in: use outward warding force with the left hand, blocking from the outside, and firm-bone force with the right, steady and solid. As the left hand separates upward, use outward warding force with the right. Withdraw both hands and press them against each other, using counter-pressing firm-bone force. Attack upward with the left hand, using firm-bone force.

Scoop upward and open with the left hand as the right follows in: use outward warding force with the left and lifting attack force with the right. Parry upward with the left hand as the right follows in: use outward warding force with the left and firm-bone force with the right. Withdraw and parry with the left hand, using outward warding force. Raise the right leg, coordinating it with the left-side lower-body force. Parry with the left hand, using inward sweeping force, which brushes and draws the opponent inward. Raise both hands and repeat the previous movements, using firm-bone force throughout. After parrying with both hands, withdraw as before; then press them against each other, again using counter-pressing firm-bone force. Extend the left hand forward, using firm-bone force.

As the left hand scoops upward and opens and the right follows in, use outward warding force with the left and coordinate the right leg with the left-side lower-body force. Parry with the left hand, using inward sweeping force. Raise both hands and repeat the previous movements, using firm-bone force throughout. After parrying with both hands, withdraw as before; press them against each other, using counter-pressing firm-bone force; then extend the left hand forward, using firm-bone force. Scoop upward and open with the left hand as the right follows in: use outward warding force with the left and lifting attack force with the right.

Withdraw and parry with the left hand as the right follows in: use blocking force with the left and firm-bone force with the right. Withdraw the left hand to separate the opponent, using blocking force. Raise the right leg, using the left-side lower-body force. Parry upward with the right hand, using right-hand inward lifting force, which lifts upward from the inside. Raise both hands, then withdraw them and press them against each other; perform the movements and use the forces as before.

Advance with a quick release-and-pull motion of the hands, swiftly slipping free and pulling the opponent’s arm away. Use lifting attack force with the right hand; use the left hand to support, receive, or control the opponent, with firm-bone force. Then advance with the same quick release-and-pull motion of the left hand, while the right again uses lifting attack force. Raise the left hand to parry as the right follows in: use blocking force with the left and lifting force with the right. Strike upward with the left hand and press against the opponent, using firm-bone force; raise the right leg, coordinating it with the left-side lower-body force.

As you raise the right hand, raise the right leg as well, using the same force as before. After parrying with the right hand, immediately assume a stable, horse-riding stance with the right hand. First use sweeping force to draw the opponent aside, then lifting force to attack. After parrying with the right hand, use inward lifting force; when pressing against the opponent, use firm-bone force. First turn the right hand over and extend it, then issue force.

Parry upward with the left hand as the right follows in: use sweeping force with the left and lifting force with the right. When the left hand reaches forward to intercept and strike, first use it to catch the opponent’s right hand, then lift the right hand upward to strike the opponent’s chest. Strike upward with the left hand and press against the opponent, then advance with the left hand to deliver a cross punch, a coordinated strike with both hands crossing. Use firm-bone force throughout. Use firm-bone force as the left hand supports and receives the opponent; advance with the right hand to attack, also using firm-bone force; then use the left hand again to support and receive the opponent. Use firm-bone force throughout the opposing press.

At the start of the sixth sequence, stand with the left foot forward and the left hand extended. Then lift the right hand upward and outward to strike across the opponent’s chest. Use the left hand to slap their hand upward and aside, then step in with the left hand for a cross punch. Use firm-bone power throughout these movements, stabilizing the skeleton so that the force is solid. The left-hand interception, the right-hand entry, and the subsequent left-hand interception and breakaway also use firm-bone power.

Begin this sequence with the left foot and left hand forward. To perform the “standing gate,” first loosen the left foot in front and plant it firmly, then suddenly leap forward as you extend the right hand. “Flying entry” means leaping in to strike while there is still some distance between you and your opponent. Strike the opponent’s left ribs with the right hand, engaging the whole body to drive the hand forward and upward. Next, raise the left hand to lift aside the opponent’s incoming left hand. Then repeatedly extend the left hand beneath their elbow to strike their right ribs. This is called left penetrating power.

Step back slightly and use the right hand to draw the opponent’s hand backward, diverting their attack. This is called right inward sweeping power. Then step forward with the right foot and strike their chest with the right hand; this is called right upward attacking power. Switch to a left-foot-forward stance and open the guard level, intercepting with the left hand. This is called left firm-bone power.

If the opponent intercepts with the left hand, raise the right hand to lift their hand aside, then repeatedly extend the right hand beneath their elbow to strike their left ribs. This is called right penetrating power. Next, step forward and open the guard level with the right hand, intercepting with the left. If the opponent again blocks with the left hand, raise the right hand to lift it aside and extend the right hand beneath the elbow to strike their left ribs.

Then switch back to a right-foot-forward stance and use the right hand to divert the opponent’s hand. This is called right inward sweeping power. Open the guard and quickly enter with the left hand to strike their right ribs; this is called left firm-bone power. Raise the right hand to divert the opponent’s hand; this is called right penetrating power. Then step forward with the right foot and strike their chest with the right hand. This is called right inward sweeping power.

Next, use the right hand to make contact with the opponent’s right hand from the inside, sweep it outward, and draw it backward to divert it. Open the guard and enter with the left hand to strike their right ribs. Raise the right hand to lift the opponent’s hand upward and aside; this is called right penetrating-bone power. Then step forward and strike their chest with the right hand. Finally, continue advancing the hand, quickly pulling in and driving forward with force, while lifting the right hand upward to break free and complete the movement by applying force from the base.

First coordinate the right-side Hard-Bone Power (using a firm skeletal frame to generate force) with the left leg: change the footwork, step forward, raise the left leg, and kick the opponent’s right ribs. Next practice the right Lower Refining Power (solid force generated from the lower body): change your step and parry with the left hand. Again, change your step while moving forward, and rise up with force from the lower body. Then coordinate the right-side Hard-Bone Power with the left leg once more: step forward and kick the opponent’s right ribs. Afterward, practice the right Lower Refining Power, changing your step to parry with the left hand and strike the opponent’s shin with that hand.

Use the left inward-sweeping power (sweeping inward to deflect and attack by borrowing the opponent’s force), advancing with the left hand: after lifting the leg, immediately advance with the left hand to strike the opponent’s face. After the kick, turn the left hand upward to brace and deflect, lifting the opponent’s left hand aside. This is the left upward-scooping attack power (lifting and deflecting upward while advancing to attack). Next coordinate the left-side Hard-Bone Power with the right leg: change your footwork, step forward, raise the right leg, and kick the opponent’s right ribs. Then practice the left Lower Refining Power, changing your step to parry with the right hand and strike the opponent’s shin with that hand.

Use the right inward-sweeping power to perform the high, swift upward strike: seal the opponent’s right elbow with the left hand and lift the opponent’s right hand, leaving the arm horizontal in the air; then strike the opponent’s chest from above. Next practice the right upward-scooping attack power with the backward-falling body method: first withdraw the right hand, then lean backward as if about to fall, while quickly evading the opponent’s hand. Then perform the low, swift upward strike: if the opponent leans back to evade, and has not yet regained a stable stance, immediately step in with the right foot and charge straight inside. Use the left hand to deflect the opponent’s right elbow, then advance with the right hand and strike the opponent’s face forcefully.

When practicing the right upward-scooping attack power, you may also use the right hand for a high, forceful upward lift: drive upward from the lower body with the right hand, body, and footwork together, then step in and strike the opponent’s abdomen with a hanging fist. Next practice the right outward-blocking power (blocking from the outside): seal the opponent’s elbow and wrist with the left hand while advancing with the right hand to strike the chest. The right upward-scooping attack power can also be combined with a left-hand slapping brace, as described earlier. Then advance with the left hand, using the single-opening [technique name as given in the original] to strike the opponent’s right ribs. Finally, practice the right Hard-Bone Power and, following the method described earlier, withdraw the left hand and strike with a cross-shaped fist; the bracing and deflecting method is also the same as before.

Seventh Gate

When attacking forward with the right hand, raise it to brace against the opponent’s chin, then use it to strike upward. You can also use the right hand to pull the opponent backward, then immediately strike with a sweeping motion inward.

When attacking forward with the left hand, raise it to hook beside the opponent’s ear, then use it to strike upward. After parrying outward with the right hand, strike at once; you can use the right hand to deflect the opponent from the outside.

Advance with the right hand and adopt a small right-side horse stance while stepping forward with the right foot. Strike the opponent’s lower abdomen with the right hand. This is called “right upward-sweeping attacking power.”

“Cast off the hand and draw quickly” means using body movement to whip the left hand toward the opponent’s right hand, then using the momentum to advance the right hand and strike the opponent’s chest. Next, step forward with the right foot, bring up the right hand, and adopt a small horse stance to strike the lower abdomen. This is still “right upward-sweeping attacking power.” The “straining” action is the same as described earlier.

Advance again with the left hand and use “firm-bone power,” generating force through a solid, powerful part of the body. Then practice the left and right cross punches, left first and then right. The “straining” and “suspending” actions are the same as described earlier.

Practice the “great piercing”: as the right hand rises in an upward strike, turn the left hand upward with the momentum and thread it over and behind your head to strike the opponent’s crown. This is called “left upward-sweeping attacking power.”

Practice the right-hand block in the retreating-step body method: move the feet backward while raising the right hand to block upward, using “right outward-deflecting power.”

When the opponent raises the right hand to block, step forward with the right foot, adopt a small horse stance, and strike the opponent’s solar plexus with the right hand, using “right upward-sweeping attacking power.”

Practice the retreating-body, pulling-hand block: lean back into a light stance while pulling outward with the right hand, using “inner right upward-sweeping power.”

Practice “entering the outer gate with a kneeling knee”: lift the left foot forward and step to the opponent’s outside. Above, whip the opponent’s right elbow aside with the right hand; below, drive the kneeling knee into the opponent’s “tiger’s eye” (a pressure point at the knee), then strike horizontally at the opponent’s head with the right hand. All three actions generate force at once: use upward-sweeping attacking power above and firm-knee power below.

Practice “advancing with the right hand to receive high and strike”: when the opponent attacks, first draw the right hand back while whipping the opponent’s incoming hand aside with the left. Then bring the right hand forward, spring upward, and strike the opponent’s head with it. The three actions above and below generate force at once: use upward-sweeping attacking power above and firm-knee power below.

When the opponent attacks with a hand, first withdraw the right hand while using the left hand to deflect the opponent’s hand. Then draw back the right hand, spring forward, and strike the opponent’s left side with the right hand. This technique is called “Receiving and Striking” and belongs to the right lifting attack force.

Step forward and advance with the right hand: First use the left hand to deflect the opponent’s hand outward, then step forward with the right foot and strike the opponent’s solar plexus with the right hand. This technique combines left blocking force with right lifting force.

Left-hand slapping deflection: Use the method described above. Then raise the right leg while controlling the opponent with the right hand, and quickly kick the opponent’s right ribs. This belongs to the left lower refining force.

Right-hand deflection, withdraw the right leg: Forcefully deflect the opponent’s leg with the right hand, then immediately raise the right leg and kick the opponent’s right ribs. This belongs to the left lower refining force.

Left-hand support and advance, right-hand horse-riding stance: Deflect the opponent’s leg with the left hand, then step in and settle into a horse-riding stance (standing with the legs apart and knees bent). Strike the opponent’s solar plexus with the right hand. This belongs to the right lifting attack force.

Left-hand deflection: Open the elbow outward by itself and use the left hand to deflect the opponent. This belongs to the left firm-bone force.

Discard with the right hand and strike the outer gate with a swift pull: Use the left hand to deflect the opponent’s left hand. Below, sweep the opponent’s leg from right to left with your leg, while striking the opponent’s left elbow with the right hand. Release all three forces at once. This belongs to the right lifting attack force.

Advance with a kneeling knee and raise the right hand: First pull forcefully backward with the left hand to draw the opponent’s hand aside. Then advance in a kneeling posture and strike the opponent’s abdomen with the right hand. This belongs to the right lifting attack force.

Advance with a kneeling knee and support with the left hand: Again, first brace the kneeling knee against the opponent, then use the left hand to deflect the opponent’s right hand. This belongs to the right firm-bone force.

Discard with the left hand and strike the outer gate with a swift pull: Use the left hand to deflect the opponent’s left hand, then bring the right hand forward and strike quickly from the outside. The method is the same as above, but without a coordinated leg strike. This belongs to the right lifting attack force.

Step forward and advance with the right hand: Pull the opponent’s hand backward with the left hand, then step forward with the right foot and strike the opponent’s solar plexus with the right hand. This belongs to the right lifting attack force.

Left-hand slapping deflection: Use the method described above.

Raise the left hand: Open the elbow outward by itself, then advance the left hand and strike the opponent’s solar plexus. This belongs to the left firm-bone force.

Return with alternating left and right cross punches: Strike alternately with the left and right hands in a cross-shaped punching pattern. Use the method described above.

The techniques “striving,” “hanging,” “elbowing,” and “striving” are used in the same way as described earlier.

Eighth Section

At the beginning of this section, stand with the left foot forward.

First assume the stance: keep the rear leg steady and the front leg relaxed and agile. Extend the right hand, step forward, and strike the opponent’s chest with the right hand. This is called “Right Lifting Attack Power.” Then deflect the opponent’s right hand with your right hand and step in to strike the opponent’s right ribs; the left hand blocks while the right hand attacks. Next, place the left hand on the opponent’s right hand and step in with the right hand to strike the opponent’s chest. Then deflect the opponent’s hand with the right hand again and step in to strike the right ribs, with the left hand blocking and the right hand attacking.

When the left hand rests on the opponent, use the “Single Opening” movement to advance the left hand and support and press against the opponent. This is called “Left Firm-Bone Power.” After the opponent’s arm has been deflected, immediately use the right hand to deflect the opponent’s left hand outward, then step in with the right hand to strike the opponent’s left ribs. This is called “Right Lifting Attack Power.” Next, advance the right hand and use the “Single Opening” movement to support and press against the opponent’s solar plexus. This is called “Right Inner Sweeping Power.” Then continue to support and press the opponent’s solar plexus with the right hand; this technique is also called “Right Inner Sweeping Power.”

The right-hand slap followed by the “striving” movement is the same as before. Then bring up the left hand and perform the “Cross Hammer,” also as before. After that, perform the “Returning Cross Hammer,” and use “striving” on both sides, as before.

Then advance the left leg. Use “striving” with the right hand to control the opponent while raising the left leg to strike the opponent’s right ribs. This is called “Right Low Refining Power.” The right hand then performs the “inviting” movement in coordination with a shift in footwork. This is called “Right Outer Deflecting Power.”

Next, perform a continuous high and low attack with the right leg: plant the right foot firmly, then raise the right leg and kick upward from below, striking the groin first and then the solar plexus. This is therefore called a “continuous sequence.” Use “Right Low Refining Power” here.

As you step back, coordinate the “inviting” movement with both hands: as you shift your footing, invite downward with the left hand and upward with the right. Use “Lower Lifting Attack Power” with the left hand and “Inner Lifting Power” with the right. Then plant the right foot firmly and advance the right hand to strike the chest. This is called “Right Low Refining Power.” Step back again and make the same inviting movements with both hands. Then plant the right foot firmly and advance the right hand to strike the chest; this time it is called “Right Lifting Attack Power.”

Use “striving” with the right hand, as before. Next perform the “Small Hand Toss”: deflect the opponent’s right hand with your right hand. This is called “Firm-Bone Seizing Power.” Then step in and perform “Quick Drawing,” as before, followed by “striving,” also as before.

Advance the left hand to strike the opponent’s left ribs. First use the left hand to draw in the opponent’s left hand, then step in with the right foot and strike the opponent’s left ribs horizontally with the right hand. This is called “Fire Wheel Strike” and belongs to the “Three Gates Power” techniques.

Twist the groin and torso, pulling the left elbow backward, then immediately advance the right hand. This is called “Right Lifting Attack Power.” Next use the “Single Opening” movement with the right hand to support and press against the opponent. This is called “Left Firm-Bone Power.” Then use the left hand to draw in the opponent’s left hand and step in with the right hand to perform the “Fire Wheel.” Twist the groin and turn the body, pull the left elbow back, and advance the right hand, repeating the earlier movement.

Next, use the left hand to deflect the opponent’s left hand. This is called “Small Outer Gate Quick Drawing Strike”: twist the body to the left, pull the left elbow backward, and then strike. Use the “Single Opening” movement with the right hand to support and press against the opponent; this is still called “Left Firm-Bone Power.” Then perform the “Fire Wheel,” followed by twisting the groin, pulling back the elbow, and advancing the right hand, as before.

Then use the left hand to deflect the opponent’s left hand and strike the opponent’s left side with the right hand. This technique must be used according to whether the opponent accompanies their attack with a leg technique, so it is called “Small Outer Gate Quick Drawing Strike.” Use “Right Lifting Attack Power.” Next use the “Single Opening” movement to open the opponent’s guard, then advance the right hand to strike the opponent’s solar plexus, still using “Right Lifting Attack Power.”

Support and press against the opponent with the left hand; this is called “Left Firm-Bone Power.” Then use the left hand to deflect the opponent’s left hand and perform the “Small Outer Gate Quick Drawing Strike,” as before. Next use the “Single Opening” movement to open the opponent’s guard. Step back, then advance the right hand to strike the opponent’s chest. This is called “Right Lifting Attack Power.”

Slap with the left hand and follow with “striving,” as before. Then use the left hand to perform the “Cross Hammer,” as before, and finish with “striving.”

The essential principle of the True Scripture of the Earth Dragon is to attack from below. Whatever an opponent’s height, distance, or level of skill, one can prevail by applying the power of the lower body. The upper body is often well guarded, while the lower body is more likely to have openings. Even in an ordinary contest, attacking low is more likely to succeed than attacking high, especially when great internal power is brought to bear.

To master this method, one must first practice the three scriptures, Internal Skill, Receiving the Trigrams, and Spirit in Motion, repeatedly until they are thoroughly familiar. Only then can one apply the Earth Dragon Scripture. Otherwise, one may imitate the movements without grasping the scripture’s essentials. Although the Earth Dragon Scripture forms a complete method in its own right, its principles of Qi channels flowing through and linking with one another are connected to those of the three scriptures, Internal Skill, Receiving the Trigrams, and Spirit in Motion. Learners must understand these connections. The Earth Dragon method can be summed up in two words: “attack from below.” All the other discussions, principles, methods, and variations in the scripture unfold from these two words.

When practicing the Earth Dragon method, keep the whole body close to the ground to strengthen the foundation, replenish Jing and Qi, and clear the Shen. When facing an opponent, the training works more than just the soles of the feet: practicing with the whole body on the ground also trains Qi, blood, sinews, and Shen. Only by mobilizing the strength of the whole body and coordinating it as one can you subdue an opponent and apply issuing force. “Refining Qi” steadies the breath; “refining the sinews” strengthens their power; “refining Shen” brings clarity to the mind and spirit. These skills all depend on regular practice, as the scripture explains. Do not resort to heterodox methods.

The body can stretch and bend. It may seem still, yet be ready to move at any moment. When bent, it is like a crouching tiger; when extended, like a soaring dragon. Whether moving or staying still, it leaves no trace, and its changes between bending and stretching keep the opponent from discerning its movements.

This means that when the enemy attacks, I lower myself to the ground. I brace both hands on the ground and place the tips of both feet against it, then raise my whole body so that it hangs above the ground. From there, I change my movements as I please, according to the enemy’s position. This is the basic posture of this form.

To bend the body, gather strength throughout it and use both hands to drag yourself backward with force; the body will naturally bend and rise. To stretch, hook the feet forward with force, and you can extend your body to attack the enemy. There are no fixed techniques for moving or remaining still. Respond to the enemy’s movements: when the enemy stops, I move. The key is not to let the opponent discern my patterns.

At times, draw the body sharply inward and hide the hands and feet. Use your whole body’s strength to protect yourself, keeping only your head lowered over your hands as you watch for the enemy’s strengths and weaknesses. The posture resembles a crouching tiger. The hands and feet can still attack as usual, and afterward you can rise in the ordinary way. When lifting the body, extend it fully; whatever direction you face, you can overcome the enemy. Once upright, you can freely twist and change posture. When lowered, you are like a soaring dragon.

Therefore, to lower yourself, first build the momentum to rise; to rise, first prepare to lower yourself. The lowered posture contains the momentum to rise, and rising holds within it the opportunity to lower yourself. By continually changing between lowering and rising, extending and contracting, you can overcome the enemy.

Form Four

The body should be as strong as iron, the method and positioning as tightly ordered as a dragon’s coils, the flips as swift and fierce as a tiger or leopard, and the turns as agile as a falcon or hawk. This section focuses on four qualities: strength, precision, speed, and ferocity. If you do not understand the overall training method of the Four Classics of Internal Practice, you cannot grasp their subtleties. First, take in the essentials of all four classics; only then can you put them into practice with flexibility and ease.

If your positioning is not precise, you are likely to make mistakes; if your body is not firm, your movements will fall apart. As soon as your body touches the ground, draw the opponent into your movements so they cannot escape. Flip with the speed and force of a tiger or leopard, and turn with the agility of a falcon or hawk, leaving no opening. Otherwise, even if the opponent is caught by a technique, you may not be able to control them as intended. Flipping onto your side, lying face down, or lying on your back uses the vertical force of “flipping”; rolling to the left or right uses the horizontal force of “turning.” Keep both legs straight when turning. When flipping, bend one leg slightly. This keeps the horizontal and vertical forces distinct and orderly.

Fifth Section

Whether you fall forward or backward, and whether you evade to the left or right, you must distinguish the directions clearly. When an opponent attacks head-on, I throw my whole body backward, landing directly behind them before they can blink. The training method for this movement is called “forward fall.” If I simply fall backward onto the ground, the opponent can easily control me. So the forward and backward directions must be kept distinct: this makes it hard for the opponent to control me, while allowing me to close in and control them.

Another training method is called “backward fall.” Moving between the forward, backward, left, and right directions belongs to the skill of vaulting and evasion. When an opponent attacks from the front, I quickly evade to the outside, either left or right, making sure they miss, then immediately drop my body to the ground. I use the opening as the opponent gathers their step and shifts into another movement. Before they can adjust, they have already fallen into my technique. If a single fall lets me overcome the opponent, there is no need to cling to fine distinctions between forward, backward, left, and right. That is what it means to master the ability to adapt freely.

Sixth Section

The positions for responding can vary, and specific techniques have no fixed form. Here, “position” refers to the place one chooses and establishes for attack and defense. A face-down position can shift into lying on the back, and lying on the back can shift into a face-down position. A side-on position can turn into facing the other way, and facing the other way can turn into a side-on position. These are rules for adjusting the body’s orientation to the situation at hand. Do not cling rigidly to one posture without knowing how to adapt. As for how to carry out a specific technique, there is no fixed method.