The mind mobilizes the qi.
Make the qi sink calmly;
The qi mobilizes the body.
The intention and qi must interchange agilely,
This is called "the interplay of insubstantial and substantial."
The mind is the commander, the qi the flag, and the waist the banner.
The waist is like the axle and the qi is like the wheel.
The qi is always nurtured without harm.
Let the qi move as in a pearl with nine passages without breaks so that there is no part it cannot reach.
In moving the qi sticks to the back and permeates the spine.
It is said "first in the mind, then in the body."
The abdomen relaxes, then the qi sinks into the bones.
The shen is relaxed and the body calm.
The shen is always in the mind.
Being able to breathe properly leads to agility.
The softest will then become the strongest.
When the shen is raised, there is no fault of stagnancy and heaviness.
Inwardly make the shen firm, and outwardly exhibit calmness and peace.
Throughout the body, the intention relies on the shen, not on the
If there is qi, there is no external strength.
The jing is sung, but not sung; it is capable of great extension, but is not extended.
The jing is broken, but the intention is not.
The jing is stored by means of the curved.
The energy is released by the back, and the steps follow the changes of the body.
The mobilization of the jing is like refining steel a hundred times
Store up the jing like drawing a bow.
Mobilize the jing like drawing silk from a cocoon.
Release the jing like releasing the arrow.
To fa jing, sink, relax completely, and aim in one direction!
In the curve seek the straight, store, then release.
Be still as a mountain, move like a great river.
The upright body must be stable and comfortable to be able to sustain an attack from any of the eight directions.
Walk like a cat.
Remember, when moving, there is no place that does not move.
First seek extension, then contraction; then it can be fine and subtle.
It is said; “If the opponent does not move, then I do not move. At the opponent's slightest move, I move first."
To withdraw is then to release, to release it is necessary to withdraw.
In discontinuity there is still continuity.
In advancing and returning there must be folding.
Going forward and back there must be changes.
The form is like that of a falcon about to seize a rabbit, and the shen is like that of a cat about to catch a rat.
Written by Wu Yu-hsiang.