From Wu Dianke, Xingyi quanshu daquan, 55-62
[Translated by Josh C.]
The Xingyiquan practice of training the Santi posture is based on the boxing principles of Xingyiquan and the basic characteristics and requirements of the Xingyi boxing method. It is a standing posture that is formed through the integration of the movements of the three segments of the human body (the torso, upper limbs, and lower limbs). When this practice is performed over a long time, the qi concentrated within the dantian will form into a round object (团状物), which will become larger as you practice more and more. Such qi within the dantian can be emitted throughout the entire body according to your intention, becoming the source of the body’s power. At the same time, with this standing posture you can also train so that the “body is as stable as a wooden post.” You stand for a long time like a nail driven into wood, which is described in the boxing manual as “standing like a nail.” Li Feiyu [aka Li Luoneng] referred to the Santi posture training as the “basic training of Xingyi.”
The Xingyi standing posture training was known as the “Ziwu posture” at the time that Xinyiquan was created, and was also known as the “Three Powers posture.” In the name “Ziwu posture,” zi refers to the midnight hour, and is yin, while wu refers to the noontime hour, which is yang. It is easiest to open up the heavenly cycles [within the body] if you practice at these two times. Also, wu is fire and the south, while zi is water and the north. When doing standing posture practice, facing south corresponds to wu, while turning your back to the north corresponds to zi, and you should think of it as being like fire and water clashing together. These are the reasons why it was called “Ziwu posture.”
“Three Powers posture” is named after the Three Powers of heaven, earth, and humanity. The idea is to express the notions of vastness, profundity, majestic power, and nimble movement. In training, you must take the six harmonies as the basic method and the four images as the root. You move your hands like an eagle catching its prey, and you initiate your moves like a tiger holding its head. This stance represents Ji Jike’s aspiration to overthrow the Qing and restore the Ming. In “eagle catching,” you stand tall and look down, which represents capturing the Central Plains. You first step out with the left foot, which means that as your foot stands within the central gate and occupies that territory, this symbolizes that the Central Plain must be captured. As for “tiger holding its head,” in this posture the left hand clasps a fist in the yin position in front of the heart, which is hidden below the right palm grasping like a claw in the yin position, just like a tiger hiding in ambush. The right palm is like a tiger’s claw held protectively, hiding so as not to be exposed, which secretly represents the idea that those who aspire to overthrow the Qing must conceal themselves and wait for the right opportunity. The verse formula says, “The tiger shelters deep in the mountains, concealed in its cave / Holding its head, hiding its body, not exposing itself. It waits until the day when its ambitions will be fulfilled / When it will fiercely pounce on its prey and stride through the mountain forests.”
The method of training the Ziwu posture can be broken into two steps. The first step is the Monkey Posture (also called “Squatting Monkey Stance”), which trains the qi within the dantian. It is also called “Squatting Dantian.” The second step is called “Shooting the Dantian,” where the left foot steps forward and the dantian power is released with a thunderous sound. The great Xinyiquan masters Dai Longbang and Dai Erlu placed great emphasis on dantian training. Therefore, in the Dai Family Boxing Manual it says, “Essence nourishes the numinous root, qi nourishes the spirit / When the original qi is not lost, you have attained its perfection / When the dantian is trained, you possess the treasury of long life / Do not give it to others, even for ten thousand gold.”
When Dai Erlu’s disciple Li Feiyu decided to adopt the name “Xingyiquan,” he accordingly made changes to the method of practicing the Ziwu posture. He observed that the stance used in the old Xinyi posture training involved the three segments of the body - the torso, the upper limbs, and the lower limbs - clearly demonstrating the “external three harmonies.” These three segments are coordinated into a single unit, in which each segment has its own particular requirements, but they are all connected together, embodying the basic features of Xingyi (“form and intention”). Thus, he called the Xingyi posture training practice “Santi [threefold body] posture training.” For the footwork aspect, he was inspired by the steps used by the silver-smelting workers at the Taigu Yuanshunchang [?] when they would cut [silver] ingots, so at first he called it the “Sitting Silver Scissors Stance” and later he changed it to the “Xingyi Half Horse Stance.”
The Xingyiquan Santi standing posture practice takes the training method of “Squatting Dantian” and combines it with the opening posture used in the Five Elements, Twelve Animals, single technique practice, paired practice, free sparring, and so forth, to form a method of standing posture practice that not both possesses the characteristics of traditional internal training as well as new content. As the verse formula says, “The single standing posture of Santi can be divided according to the four images / The lower section is “chicken legs,” the middle section is “dragon body” / “Bear shoulders” and “monkey appearance” are found in the upper body / In Xingyiquan, this is the root. / When first moving the hands, it is “eagle catching” and “tiger embraces the head” / When the body completely possesses these six forms, the implications are profound.”
In the late nineteenth century, Che Yizhai and his top student Lu Fuzhen saw that the meaning of “tiger embraces the head” had been lost over generations of change. Moreover, after repeated testing and application through the practice of free fighting, they felt that the opening move of “tiger embraces the head” was not suitable, so they changed it to “tiger pouncing.” In the early Republican years, Sun Lutang was the first to begin talking about combining the three boxing styles of Xingyi, Bagua, and Taiji. He subsequently utilized the Taiji theory of “Wuji, Taiji, Liangyi” to explain the Santi standing posture. Since then, many practitioners of Hebei style Xingyi have followed this method of explaining the Santi posture training.
The Santi posture training practice of Xingyiquan has undergone unceasing development and innovation by many generations of great Xingyi masters. Having developed down to the present day, its theory has become even more complete and its posture has become even more scientific. Xingyi practitioners believe that this is one of the best forms of standing posture practice for training movement out of stillness. If you stand in this posture for a long time, you will be able to strengthen both inner and outer, and achieve the result of a “body as stable as a wooden post.” When you add in the fact that it is the opening and closing posture for all the various Xingyi forms and free fighting exercises, it is said to have the wondrous application of “a single posture fulfills three purposes.”
Function
To practice standing in the Santi posture, you must clear away your scattered thoughts and focus your awareness. Your qi should nourish the dantian, your original qi should become full and penetrate the du and ren [channels], so as to strengthen your internal organs. Be relaxed above and solid below, coordinate your torso and four limbs into a single unit, completely integrate above and below into a single unified body, and increase your endurance and control of your muscles and tendons, so as to strengthen your body. When standing in this posture, your mind, intention, qi, and strength must be unified as one. When yin and yang combine with each other and outer and inner harmonize as one, you can also train your willpower, mold your character, and increase your responsive capabilities for fighting.
The special features of Xingyi’s Santi standing posture are that “the center of gravity is stable and firm, and exposed openings are minimized.” Therefore, practicing Santi posture training for a long time, you will be able to “stand like a nail, and move like the wind,” so that your advancing and retreating are swift and agile, your transformations are nimble and lively, and you arrive [at your target] as soon as you move. This standing posture training is beneficial for attack and defense, and is especially helpful for developing the aggressive fighting style that is the specialty of Xingyiquan. Past masters said that “with long practice you will naturally develop an indestructible body / With all diseases removed you will be like a child / If you wish to achieve wondrous skill in fighting / You must train well in the standing posture practice.” This is a well-known saying.
Method of Practice
[Not translated]
Verse Formula
With essence and qi combined as one, you must concentrate your spirit.
The focused gaze of your two eyes surpasses that of the monkey or eagle.
Press up with the head, straighten the neck, and slightly tuck the chin.
Close the mouth, clamp the teeth, and press your tongue up against the palate.
Close your chest, fill your belly, and sink your qi downward.
Round your back, straighten your waist, and fill your body with strength.
Raise your perineum, sink your pelvis, and tightly close your crotch.
The front leg is bent at the knee and the back leg is braced for support.
Your front foot seems straight but is not entirely straight,
Your back foot seems horizontal but is not actually horizontal.
Your feet are two foot-lengths’ distance apart.
Bring the knees together, clamp the feet, and hold your stance firmly and stably.
Let the shoulders fall, drop the elbows, and sink your wrists.
Your right arm is bent at the elbow so that it sticks closely by your ribs.
The palms and soles of the feet are hollow 扣 and your fingers and toes extended.
Your left palm is like the claw of an eagle.
The five fingers are a little bit separated and very slightly bent.
The thumb must press outward.
The left palm is extended forward but the index finger sticks up.
Focus your eyes on the index finger without relaxing.
The three points - your fingers, nose, and tip of your foot - are facing the same way.
Your right hand in the eagle catching posture is held at the level of your navel.
Your body does not lean forward or tilt backward.
It looks straight but seems angled, looks angled but seems straight.
How high or low you hold your stance is different for each person.
When the qi gathers in the dantian then you have attained perfection.
The six forms combine into one posture containing both yin and yang.
The mutual harmony of inner and outer is the root of Xingyi.
The Method of Six Forms Combined Into One
To train in the Xingyiquan Santi standing posture, you must abide by the method of “six forms combined into one.” Six forms combined into one is described in the boxing manual as “chicken legs, dragon body, bear shoulders, monkey appearance, moving the hands like an eagle catching, initiating moves like a tiger holding its head.” During the Guangxu era (late 19th C.), Che Yizhai changed “initiating moves like a tiger holding its head” to “initiating moves like a tiger pouncing.” During the Republican era, they also started using the initial posture of “drilling fist” followed by “chopping fist,” as well as the “water-carrying posture,” which is based on Southern Shaolin. The use of the “thunder sound” during the initial posture is a special feature of Hebei Xingyi.
Chicken legs
This imitates the form of the chicken, whose two legs are tightly closed together, seem bent but are not really bent, and seem straight but are not really straight. This method of movement allows you to advance and retreat in a nimble and lively manner, and extend and withdraw freely. When you step out your lower legs rub together, your knees are clamped together and your crotch closed. This method is reliable for preventing the enemy from entering through the middle gate. The verse formula goes:
The two legs seem bent but are not bowed.
The two knees clamp tightly to close off the middle gate.
Rubbing the lower legs when stepping out guards against the unexpected.
This is the root of the various leg methods.
Dragon body
This imitates the form of the dragon, whose special features are that its waist turns and twists nimbly, it swallows and spits freely, and transforms unexpectedly. When attacking, you leap and rise up, and when defending you hide your body and sink down. Seizing and striking, stamping and leaping while lifting up - nothing surpasses the fierce majesty of this method. The verse formula goes:
Advancing, retreating, turning back, and leaning - they all depend on this body method,
Traversing vertically and horizontally, leaping and soaring as one pleases.
Swallowing and spitting, quickly advancing and retreating, moving with the posture,
Its myriad changes and transformations make its potential clear.
Bear shoulders
This imitates how the bear hollows its chest and rounds its back, sinks its shoulders and drops its elbows, hugging and wrapping tightly. This postural method can leave the opponent with no opportunity to take advantage of, while I am able to respond and change nimbly and issue punches rapidly. The verse formula goes:
With the back round and the chest hollowed, the qi can sink downward.
The two shoulders sink down and the elbows protect the body.
Hugging and wrapping tightly depend only upon this.
Issuing punches and transforming responsively are fast and nimble.
Monkey appearance
This imitates how the monkey’s eyes are fast and sharp and it is full of spirit, waiting for its opportunity to advance and attack and transforming with wondrous speed. When attacking you arrive in the blink of an eye, and when retreating even your shadow cannot be seen. The verse formula goes:
The two eyes are fast and sharp, like a monkey’s stare -
The boxing classics say that this is the first step.
Investigating and examining all options, to prepare for the unexpected,
Externally you display your essence, qi, and spirit.
Eagle grasping
This imitates the eagle’s capacity for hunting and capturing its prey. Joint locks and grappling all rely upon this method. The manual mentions “When first moving the hands, it is ‘eagle catching’” and “there can be no grabbing without the ‘eagle catching.’” The verse formula goes:
Floating about like the dust on the wind, with no complaints,
Flying in the heavens - you should try to learn from the eagle.
Surveying the broad earth, it captures the wily rabbit,
Then, its work done, it flies off to enjoy its meal contentedly.
Tiger pouncing
This imitates the mightof the fierce tiger coming out of its cave and its bravery in pouncing on its prey. As soon as a hand technique is issued, it is like a fierce tiger pouncing on its food. When attacking, both palms strike forth together, or you can also advance with a single palm, grabbing and striking them. When retreating, the two palms protect the chest, using defense as an attack. The verse formula says:
The tiger dwells in the deep mountains, hiding in its cave,
Its body low as it leaves its lair, it displays its might.
Striking with two palms together or a single palm,
Like a tiger pouncing on its food, you charge ahead.
V. Essentials
Refining the elixir, moving the qi
The inner dantian training (dantian neigong) is where the essence of Xingyiquan resides. To practice Xingyiquan, you must first become skilled at the inner dantian training. Inner training comes from the perfected qi. When you have developed inner training well, you can circulate the perfected qi throughout the entire body. This is the meaning of the saying, “Qigong is the essence of wushu, wushu is the application of qigong.” After the great Xingyiquan master Li Feiyu modified the Santi standing practice, he called training the dantian and moving the qi “refining essence to transform into qi” and made this the very first step for beginners practicing Xingyiquan. The second step is “refining qi to transform into spirit,” and the third step is “refining spirit to return to emptiness.” These three steps are based on the Santi standing practice, in which you use your intention to direct the qi, completing these steps progressively by leading and guiding the qi.
Che Yizhai inherited, developed, and perfected the dantian training methods of the Dai family and Li Feiyu, turning the Santi standing practice into the essential practice in which “a single posture fulfills three purposes.” When standing in this posture, you must conform to the requirements and theory of dantian training, using them to regulate your movements. The boxing classic says, “First inhale, then exhale, one entering, one exiting. First raise up, then bring down, one rise, one fall. Inwardly gather the dantian, the resting place of the qi. Breathing in and exhaling out, do not make any sound.” It also says, “Raise the qi from the Tortoise Tail [Guiwei, GV-1, on the tailbone below the Mingmen], refine the qi in the dantian, let the qi descend into the ocean [Qihai], collecting its radiance within the Heart of Heaven [=Qihai, dantian]”; “With Ren in front and Du behind, the movements of the qi should flow continuously,” and so forth. All such statements refer to the basic principles of the inner dantian training. Inner training in Xingyi is also known as “refining the elixir,” which is a term borrowed from Daoist inner alchemy. When you have trained well in Xingyi’s inner training, you will be able to circulate the perfected qi throughout the entire body. What is known as “moving the qi” is being able to circulate the qi according to your intention, which is the culmination of the dantian training. When you practice this for a long time, you will naturally be able to develop unfathomable spiritual transcendence.
Center of gravity, posture
The Xingyiquan Santi standing practice that was transmitted by Che Yizhai emphasizes allowing the center of gravity to fall between the two legs, maintaining the posture of “double center of gravity,” which indicates the stability of the body during training. The past masters said that we should be “stable and unmoving as Mt. Tai.” When crossing hands with others, the center of gravity must move according to the posture. If it is convenient to have a single center of gravity then you maintain a single center of gravity. If it is convenient to have a double center then you maintain a double center. If it is convenient to be front-weighted then your center of gravity is in front. If it is convenient to be back-weighted then your center of gravity is in the back. “Single” or “double” center of gravity does not just refer to the body’s center of gravity. Rather, the head, hands, feet, large and small joints, all the four limbs and hundred bones have their own divisions of single or double center of gravity. They must all change depending upon the posture and transform according to the situation. Whether the stance is high or low is not fixed but rather depends on the individual - if it needs to be high then you are high, if it needs to be low then you are low. The stance is nimble and practical for fighting.
Attack and defense
Xingyiquan has the unique characteristic of “taking defense as its skill.” Therefore when standing in Santi, you must follow the requirements of “Putting the hand forward to guard the upper level, concealing the palm in front of the abdomen to protect the middle level, and wrapping the hips and clamping the knees to close the middle gate so as to guard the crotch tightly.” If you follow these requirements then you can attack from a defensive posture and maintain defense even when attacking. When you are attending simultaneously to attack and defense, you will certainly prevail when you encounter an opponent.
