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= San Ti Shi
From link: http://www.ycgf.org/Articles/XY_SanTiShi/XY_SanTiShi.html

== Also See
* [[Standing Meditation]]
* [[Yi Quan]]
* [[Zhan Zhuanhg]]
* [[Yuandi Standing]]
* [[Wuji Posture]]

Also see: 

== About
Santi Shi or Trinity pile standing is the most important and fundamental training in Xingyi Quan practice. It is said that “Santi Shi is the source of all skills.” In traditional training, beginners need to learn Santi Shi and practice it for a long time before they can be taught other skills. Practicing Santi Shi can help practitioners improve their movements and the integration of internal and external components. Stability and rooting can also be increased by this practice, as can relaxation and the control and use of shen, yi, qi and jin. Santi Shi training is emphasized in every Xingyi Quan group and will be presented here as a foundation training for martial arts fighting skills.

Santi Shi practice includes several steps. First, you need to study the Santi Shi movements and stance carefully. Correct movement will facilitate the development of correct feelings, for example feelings of qi flow, at all key acupuncture points throughout your body.  It is important to maintain relaxation during Santi Shi training, especially for beginners. Secondly, you should learn to generate jin - trained force and fully express it in your physical movements. As in all internal martial arts training, your practice should be led by your mind. Adherence to the Twenty-Four Key Points (will describe later) will further enhance your training.

At different stages of your training, your mind should be used in different ways. Because the training process takes a long time, you should practice daily and have patience. Beginners may be able to maintain the correct posture for only three to five minutes. When you can stand correctly for about thirty minutes, you will have developed a strong foundation for further progress in your practice. Some ancient masters were known to have required that their students practice Santi Shi for at least one to two hours everyday. Without this discipline and the strength that such practice engendered, it was considered pointless to teach other skills.

== Basic Principle
The inspiration for Santi Shi comes from the Daoist principle that describes the creation of the universe. It states: “Dao generates One, One generates Two, Two generates Three and Three generates all the things of the world.” The Dao originates from xuwu or wuji, the undifferentiated state of the universe. From the Dao, a qi force is generated which initiates change within the universe and produces yin and yang. Thus, although the xuwu state appeared to be empty, it had within it a creative force that could bring order and balance out of chaos.

Taiji is the “One” referred to in the Daoist principle of creation. It describes the state of the universe just after the undifferentiated state of xuwu has become ordered by the emergence of Dao and the movement of qi. The entities of yin and yang are differentiated within Taiji but are not yet fully separated. Yin and yang are the basic attributes of the universe, and the existence of each depends on and is clarified by the existence
of the other. Each attribute also contains part of the other within it.

Liangyi, the “Two” in the principle of creation, is the point at which yin and yang become separated into two entities, each with its own attributes. Yin and yang are qualities possessed by all objects in the universe. When yin and yang interact, a new entity is generated. So yin, and yang, and the new entity is called Sancai – the three essentials.

Sancai, or the “Three Essentials,” is the generative point from which all perceptible things derive. Sancai contains within it the three most valuable treasures of the universe: sky, earth and humans. Sky is characterized by the attributes of yang; earth, by the attributes of yin. Humankind is generated from the interaction of sky and earth.

According to Daoist principle, the Sancai can be found within even the smallest units of matter. In every occurrence of Sancai, there are three treasures or Sanbao and in each treasure, there are three more treasures. The sky, for example, a treasure of Sancai, contains the three treasures of sun, moon and stars; the earth contains the three treasures of water, fire and wind; and man contains the three treasures of jin, qi, and shen.

In Xingyi Quan, the trinity or tripartite structure is called Santi or Sanjie. This structure includes three external parts of the body and three internal components. The three body areas defined by Santi or Sanjie are: Shao jie, the tip section which includes the arms and hands; zhong jie, the middle or trunk section which includes the head and torso; and gen jie, the root section which includes the legs and feet.  Consistent with the tripartite principle, each of these three sections can be divided into three smaller sections.  Shao jie includes: a tip section comprised of the hands; a middle section comprised of the elbows; and a root section comprised of the shoulders. Zhong jie includes the head as the tip section, the chest as the middle section, and the waist or stomach as the root section. In Gen jie, the feet are the tip section, the knees are the middle section, and the hips are the root section. The three internal components of Santi or Sanjie are shen, qi and jin.

Santi or Sanjie is the foundation of all skills in Xingyi Quan and the starting point for all change and development. The post standing practice Santi Shi, also commonly called Sancai Shi, is a technique that embodies the tripartite principle. It can be divided into three component parts known as Wuji Shi, Taiji Shi, Liangyi Shi, and Santi Shi. Santi Shi practice incorporates the core concepts of Xingyi Quan and generates all other

== Xingyi Quan skills.
* Sancai
* Sanbao
* Santi
* Sanjie

== Movement to Form Standing Posture
=== Wuji Shi
Wuji Shi - Wuji Standing is a preparatory form that involves simply standing upright. In this form, the body should be relaxed and the mind
should be empty. Everything should be quiet, with only a glimmer of intention inside the mind to initiate movement. If you are thinking about
something strongly, even about your practice, you are not yet ready to move. You should maintain Wuji Shi until your thoughts have quieted
completely.

==== Movement Description for Wuji Shi:
Stand upright with both feet together. Your arms should rest naturally alongside your
thighs with your palms facing in. Hold your body erect and look straight ahead. The tip of
your tongue should touch the upper palate behind your teeth. Your chin should be
slightly withdrawn (fig. 1).

Focus your mind on the Jianjing points to encourage relaxation of your shoulders and on
the Quchi points and Shaohai points to cause your elbows to drop. Then, focus your
mind on the Jiaji point to expand the middle of your upper back and straighten your
spine. Focusing your mind next on the Tanzhong point and imagining that water is
trickling down your breast bone to your navel will cause your chest to withdraw slightly
and feel hollow. After using your mind to achieve these effects, forget everything and just
experience the comfortable relaxed state of your body and the quietness of your mind.
Your shen should be fully alert, and you should feel as though qi were gently impelling
your body to begin moving.  
	
=== Taiji Shi
Taiji Shi –Taiji standing signals the beginning of the form. Your mental intention and the flow of qi will cause change to occur inside your body. It
is important in Taiji standing to distinguish between yin and yang. Yin is a substantial quality and represents stillness in your body. Yang is
insubstantial and characterizes movement. Although yin and yang are separate and distinct, they should mutually embrace and support each
other in all physical processes. Taiji standing creates an inclination to move and to keep the mind quiet. The practitioner should follow these
feelings as he begins the form.
	
==== Movement Description for Taiji Shi
All physical movement starts from this point. When you move, you should always keep
your body erect. Do not lean in any direction. Focus your mind on the Baihui point on top
of your head and imagine that your body is suspended from this point. Turn your right
foot on your right heel about forty-five to sixty degrees to the right. Relax your shoulders
and drop your elbows. This will cause your hands to feel like moving. Follow this feeling
and slowly move both hands in front of your abdomen. Your left hand should be over
your right hand, and the pad of your left middle finger should be over the nail of your
right middle finger. Look at the nail of your left middle finger.

Relax your hips and knees. This will cause a feeling in your legs of wanting to move.
Follow this feeling and slowly bend your knees and lower your body until your knees are
over your toes. At the same time, drop your elbows down and slightly back. This will
cause your hands to move slightly up. Let your fingers point forward and your palms face
the ground while you slowly shift your weight to your right leg (fig. 2).

=== Liangyi Shi
It is said that Liangyi Shi is generated by the changes in Taiji Shi. These changes result in the separation of yin and yang and end when yin and
yang become integrated and generate Santi Shi. Liangyi Shi embodies the dual principles of motion and stillness, rising up and dropping down,
stretching out and drawing back, going forth and moving back. Although yin and yang remain separated in Liangyi Shi, they are always in
balance. When your body is moving, for example, your heart should be quiet; as your body rises up, your qi should sink down. When yin and
yang are balanced and become integrated in the Liangyi posture, Santi Shi arises.

==== Movement Description for Liangyi Shi:
Imagine using the nail of your right middle finger to hold up your left middle finger. This will
cause your left middle finger to move forward. Relax your left shoulder and drop your left
elbow. Then, stretch your left hand up and forward. Simultaneously, step forward with your
left foot and pull your right hand, which it is in front of your abdomen, back to touch your
body tightly (fig. 3).

Look straight ahead and stretch your left hand out until the tip of your index finger is at the
level of your nose. Your left palm should face forward. Keep your left elbow slightly bent.
Pull your right hand back until the Yuji point on your right wrist touches the Shenqie point
on your navel. Your right palm should face down. Step forward about two to three feet with
your left foot. Shift about thirty to forty percent of your weight to your left leg. Keep your left
knee slightly bent (fig.4a).

Keep your body erect and stable. Imagine that your waist is pushing your shoulders and
hips, that your shoulders, in turn, are pushing your elbows, and that your elbows are
pushing your hands. Be careful during this sequence that you do not lean forward. Imagine
that your hips are pushing your knees, which are then pushing your feet. The movements
of your upper and lower body should be fully coordinated. Internal and external
components should be integrated. If this posture is done correctly, yin and yang though still
separate, become integrated. Physically, Liangyi Shi is a dynamic posture that generates
Santi Shi through the integration of yin and yang.

=== Santi Shi
It is said: Dao came from xuwu, the insubstantial and empty state, and generated qi; then,
qi generated yin and yang which became integrated and generated Santi. Finally, Santi
generated all things in the world. In Xingyi Quan, Santi Shi is called “the source of all skills.”

When Santi Shi or Trinity Standing is generated from Liangyi Shi, there is no overt physical
movement. (Figs. 4b, 4c, and 4d show this posture from different angles, but no actual
movement has taken place.) The Santi Shi posture should be held for at least several
minutes. This will help develop strength, particularly in your legs, and will also help train
your mind to integrate the different parts of your body.

Although there is no physical movement during Santi Shi, strict attention should be paid to
the various postural requirements. It is important to keep your body and head upright, your
neck and spine straight and your shoulders and hips level. It is also important not to lean in
any direction.

If done correctly, Santi Shi will improve many of your gongfu skills because it will significantly increase your leg strength. To hasten the
strengthening of your legs, imagine that you are trying to raise your front knee slightly. This will create a feeling of expansion and a very hot,
burning sensation in your back leg.

The internal feelings that develop through Santi Shi are very complex, and so this practice can be very helpful for learning to focus your mind so
that it can lead the internal components that direct your physical movements. The mental aspects of Santi Shi training should be developed
step-by-step.

=== Changing-Side Form
When your left hand and left foot are in front during Santi Shi, the posture is called left-side Santi Shi. The opposite situation is referred to as
right-side Santi Shi. You should practice equally on both sides.

==== Movement Description for Changing-side Form
In left-side Santi Shi, focus your mind on the right Jianjing point to relax your right shoulder and on the left Huantiao point to relax your left hip.
Then, imagine moving your tailbone over your left heel. This will cause your weight to shift forward onto your left leg. While your weight is
shifting forward, relax your left hip. This will cause your left foot to turn on the heel about forty-five to sixty degrees to the left. At the same time,
pull both hands back slightly.

Focus your mind on your left shoulder. This will cause your right hip to relax as your weight shifts to the left. Touch your right foot to the ground
in preparation for stepping forward but keep your weight on your left leg.

Focus your mind on your left elbow. This will cause your left arm to drop down and move back until it is in front of your right hand.

Then, focus your mind on your left shoulder. This will relax your left shoulder and cause your right foot to step forward lightly. At the same time,
pull your left hand back until it is in front of your stomach with your left palm facing the ground.  The fingers of your left hand should point to the
right and forward. The Yuji point on your left wrist should touch the Shenqie point on your navel. At the same time, push your right hand forward
until your right index finger lines up with your nose and your right palm faces forward. Shift your weight forward until about thirty to forty percent
of your weight is on your right leg. Keep both knees bent slightly. Look straight ahead.
	
=== Santi Shou Shi (Closing Form)
When it becomes difficult to focus your mind on maintaining the correct body positioning and intention, you should stop Santi standing.  
Continuing to hold the posture beyond this point can increase your leg strength, but it will not benefit your internal practice. When you are ready
to end your standing practice, use the ending form, also called the ending form for trinity standing or, more simply, the closing form. This form
will provide a feeling of refreshed completion to your practice.

==== Movement Description for the Ending Form
If you have been standing in the left-side posture, relax your left shoulder. This will cause your arms and legs to withdraw. Follow this feeling and
withdraw your left foot and left arm. Bring both feet together. When your left hand pulls back, raise your right hand slightly until both hands meet
in front of your chest. Then push your hands down slowly in front of your stomach. Keep both knees bent (fig. 5).

Turn your right foot on the heel until your feet are parallel. At the same time, straighten your legs slowly until you are standing upright.
Continue moving both hands down and gradually separate them so that each hand rests along the corresponding thigh as your legs straighten
up. Relax your whole body and breathe deeply, smoothly and slowly several times (fig. 7).

== Six-direction Force
When you have developed the physical ability to hold the Santi Shi posture correctly, you should begin to train your mind in more detail.
Although your body will appear to an outside observer to be motionless during Santi standing, many changes and feelings of movement will be
occurring inside your body. It is said of this state that “Outside there is stillness but inside there is movement.”

Typically, six-direction practice is the first step in training your mind during Santi standing. It provides a simple way to focus your mind so that
your mind can lead your qi and your internal force. Diligent practice of the six-direction force will stabilize and coordinate all aspects of your
external posture. It will also integrate your internal force and develop an internal state of comfort and clarity.

The six-direction force practice is of central importance for the development of jin. In this practice, internal force is developed simultaneously in
six directions: forward; backward; leftward; rightward; upward and downward. Often, training in Santi Shi emphasizes force primarily in one
direction, but unless one develops the ability to support or express force in all directions, it will be difficult to change and maintain balance
during movement, especially when fighting.

Internal force should be expressed in all directions, but for convenience of training, only six directions are delineated. If you can express force in
these six basic directions, you can quite easily expand your skill to the release of internal force in all directions. Internal force should follow the
flow of qi and fill your body as air fills a ball. When inflated by air, a ball becomes springy and strong, and equal pressure is exerted at every
point on its surface. Internal force should similarly affect your body.

The following instructions for six-direction force practice assume that you are in the left Santi Shi posture, that is, your left hand and left foot are
in front. Each direction force is described individually.

=== Upward Force
Upward Force: Focus your mind on Baihui, the acupuncture point at the top of your head. Imagine that it is pushing upward. Imagine, too, that
your feet are being inserted into the ground. This will create a reverse direction force that will push your body up. The greater your feeling of
your feet’s being inserted into the ground, the more upward power you will feel. Be careful that the force is directed straight upward. It is
important that your body always be upright, especially your neck and head.

=== Downward Force
Downward Force: Focus your mind on the Dantian in the center of your lower abdomen. Think about relaxing every part of your body and about
your qi sinking down to the Dantian. This will cause your body to feel heavy and drop slightly. Imagine also that your legs are pushing down into
the ground.       

=== Forward Force
Forward Force: Focus your mind on the Laogong point in the center of your left palm and feel as though your left palm were pushing forward.
Feel power coming up from your back foot. Your right rear foot should press down into the ground, and power should feel as though it were
flowing up through your right leg to your waist, then through your back, your left arm, and finally out through your left palm. You should feel a
forward-pushing force from your back foot, in this case your right foot, all the way up to your front or left hand. At the same time, imagine that
your right shoulder is chasing your left hand.

=== Backward Force
Backward Force: Focus your mind on the Jiaji point in the center of your back and imagine that it is pushing backward. This feeling is often
characterized as “leaning on the mountain.” Imagine that your left foot is pressing down into the ground. This will create a feeling that your torso
is pushing toward your back. At the same time, imagine that your right hand is pulling something back and then coordinate this feeling with the
downward force in your left foot. The integration of the feeling in your right hand with the downward press of your left foot will augment the
backward force.

=== Left Force
Leftward Force: Focus your mind on the Shangyang point in your right index finger and imagine pointing with this finger to the left side of your
body. This will enhance the integration of your right arm and left leg and will create a feeling that your body is twisting to the left. The sense of
twisting will generate a feeling of power rotating to the left inside your body.

=== Right Force
Rightward Force: Focus your mind on the Shaoshang point in your left thumb and imagine your thumb twisting to the right. This will enhance the
integration of your left arm and right leg and create a feeling that your body is twisting to the right. This twisting feeling will generate a force that
seems to rotate to the right inside your body.

=== Tips
In the beginning of your practice, you should concentrate on only one of the six directions of force. When you feel comfortable with one
direction, proceed to work on the next one. Remember that this training involves using only your mind to lead your practice and to create
internal feelings. There is no overt physical movement. Sometimes, a strong, clear feeling inside your body may cause some slight movement.
You should neither seek to increase such a feeling nor struggle to stop the involuntary movement. Just maintain a relaxed state and continue
with your six-direction training.

When you can practice each direction of force separately with confidence, you can practice pairs of force. First, practice upward and downward
forces together; then forward and backward forces and finally leftward and rightward forces. This gradual process is recommended because
most practitioners find it difficult to focus on more than one point or direction at a time. When practicing pairs, concentrate on each side of the
paired force directions. Initially, change your mental focus slowly and with clear intent from one force in the pair to the other. Eventually, you will
be able quickly to switch your mental focus back and forth between the two different directions. Eventually it will come to seem as though you
are focusing on the two directions simultaneously. When you can do this routinely, your mind will generate a powerful, clear feeling.

Acquiring this ability takes a great deal of practice, so be patient. With sustained practice over a long period of time, focusing your mind on a
pair of directions will seem almost effortless. Then, you can extend your practice to include all three-paired force directions. The goal of such
training is to increase your ability to generate or withstand power from any direction instantaneously and without conscious thought.
Integration Force

Basically, the six-direction force is an expanding force. He jin or integration force is the other important force that can be cultivated in Santi Shi.
It balances your energy, makes you more stable and allows your internal components to be comfortably coordinated. Integration force can also
increase your internal power. As with six-direction force, integration force concerns mental intention and physical awareness but does not
involve overt physical movement.

Integration force in your arms works to coordinate the use of both arms so that they can work harmoniously together as one. Integration force
flows from your back to your arms and hands. To feel this force, first imagine strongly pushing your front hand forward. At the same time,
imagine pulling your rear hand backward as though trying to tear a stiff and resistant piece of paper in half. Next, imagine pulling your front hand
back and pushing your rear hand forward as though trying to put two heavy things together. Remember that all these “actions” should occur
only in your mind. The images should not be accompanied by overt physical movement or by isometric tensing of your muscles.

Integration force in your legs is also a coordinating force. It can help develop rooting. To practice leg integration force, first imagine that your
body is sinking down. This will create a feeling that your feet are being inserted deeply into the ground. Your front foot should slant down and
forward, and your rear foot should slant down and backward. Next, imagine that you are standing on an icy surface. The surface is so slippery
that your feet feel as though they are about to slide apart. Imagine that your front foot is sliding forward and your rear foot is slipping backward.
In order to maintain your balance and avoid falling down, you will feel as though you need to use force to bring your feet together. Once again,
all of this occurs only in your mind. There should be no overt physical movement and no isometric tensing of your muscles.

Integration force in your arms and legs results in the coordination of your upper and lower body. A simple way to practice integration force is to
use three specific points on your arm and a corresponding set of three points on your opposite leg. The three points on your arm are: the
Jianjing point on your shoulder; the Quchi point on your elbow; and the Lao Gong point on your hand. The three coordinating points on your
opposite-side leg are: the Huantiao point on your hip; the Yanglingquan point on your knee; and the Yongquan point on your foot.

The first step in integration force training is to mentally connect one arm with the leg on the opposite side of your body. Focus first on the
Laogong point of your left hand and then expand this thought to the Yongquan point on your right foot. Then, focus your mind on the Quchi
point on your left elbow and connect that thought to the Yanglingquan point on your right knee. Next, focus your mind on the Jianjing point on
your left shoulder and make a connection in your mind to the Huantiao point on your right hip.

Then, shift your mental focus to the other Jianjing point, that is, the Jianjing point on your right shoulder and connect it to the Huantiao point on
your left hip. Continue by focusing next on the Quchi point on your right elbow and connect it to the Yanglingquan point on your left knee.
Complete this part of your practice by focusing on the Lao Gong point on your right hand and connecting it to the Yongquan point on your left
foot. Repeat these six steps until all the connections feel natural.

In the second part of integration force practice, you should try to coordinate the feelings in both arms with the feelings in both legs, at each of
the three sets of points. This integration training is commonly called bao or “holding and embracing.” In bao practice, you should focus your
mind first on both left and right Laogong points and then connect the feelings at these points to those at your right and left Yongquan points.
Then, mentally focus on both left and right Quchi points and make connections to your right and left Yang Ling Quan points. Thirdly, focus on
both left and right Jianjing points and connect them to your right and left Huantiao points. Next, focus on your right and left Jianjing points and
connect them to your left and right Huantiao points. The fifth step is to focus on your right and left Quchi points and connect them to your left
and right Yanglingquan points, and the sixth step is to focus on both right and left Laogong points and connect them to your left and right
Yongquan points. Repeat these steps until the paired connections feel natural at each set of points.

Integration force practice will strengthen your qi, increase your mental control and concentrate your shen. The physical training of movement in
your arms and legs will gradually cause internal changes. This is what is meant by the traditional adage that “outside training leads to inside
training.” As training improves sufficiently, the internal and external can be integrated. At this point, you can reduce your concentration on
external movement and focus more on training the internal components. Gradually, your internal feelings will grow stronger, and any internal
change will automatically cause an external change. At high levels of mastery, it is possible to focus exclusively on shen because everything
else, that is, mind (yi), qi, jin and physical movements, will follow naturally. With this ability, you will have fully achieved the integration force.


== Twenty-Four Key Points

For more detailed practice of Santi Shi, one should keep in mind and conform with the Twenty-Four Key Points in order to achieve high level
skill.

The Twenty-Four Key Points come from Ba Zi Ge – the Eight Word Song, which is one of most important traditional formulations in Xingyi Quan.
One should be mindful always of these essentials throughout one’s practice. Before one can apply all these considerations in one’s moving
practice, one should learn and practice them well in Santi Shi - a stationary posture.

The eight words of Ba Zi Ge are: ding, kou, yuan, min, bao, chui, qu, and ting.

Most people believe the “Eight Word Song” was written by Master Li Luo Neng. It should be used in everywhere in Xingyi Quan. It is very
important for all movements. Sometimes people refer to it as the “twenty-four key points in Santi Shi” because each of the eight character/words
includes three points, resulting in a total of twenty-four ideas.

Xingyi masters traditionally introduce the Twenty-Four Key Points when students start to practice Santi Shi which is the first focus in traditional
training.

The Twenty-Four Key Points include some internal and external ideas. Even so-called external points, actually should be done internally, i.e.,
using internal components to lead external training. Some of these ideas look similar on the outside, but are different inside. Some of these
ideas may appear to be opposites, however they describe how to balance these points in practice. One should practice and then try to
understand all of them in detail.

Because Santi Shi is a stationary practice, students may find it easier to learn and feel each point in the right way. When every point can be
done well in Santi Shi, finally all points should be applied to all moving skills.

Below is Some Explanation of Twenty-Four Key Points:

=== Ding
Ding means go against, push forward or upward slowly but hard, withstand, support, or stand up.

* Head (back of skull) should be ding (pushes up), like it wants to fly up and smash the sky. This will cause one’s qi to ascend along the back to
the upper Dantian, which is on the point which inside between eyebrows and underneath Baihui point.

* Palms should be ding (pushing outside or around), as if trying to push down a big mountain. This will cause one’s qi and internal force to
extend to the tip of hands and feet.

* Tongue should be ding (pushes up to gums behind incisors), like a lion wants to swallow an elephant. This will cause one’s qi to sink to
Dantian.
	
=== Kou
Kou means withhold, suppress, restrain, hold, keep, control, lock up, or button up.

* Both shoulders should be kou (held a little bit forward), like they can withhold something on chest. This will make one’s chest comfortable and
qi can go to elbows with internal force.

* Back of palms and feet should be kou (suppressed), like hands can grip or lock up something and feet can grip or lock up on the earth. This
will make one’s hands really strong and one’s steps really stable.

* Teeth should be kou (suppressed), like gritting teeth. This will make all your bones and muscles are tighten back.

=== Yuan
Yuan means circular, round, smooth, or flexible.

* Back should be yuan (round), as if internal force pushes the body forward. This will keep one’s tailbone in the center of body and make one’s
shen rise to the top of head.

* Chest should be yuan (round), like chest take sunken slightly. It will make both elbows stronger and breathing smoother.

* Tiger mouth (the area between thumb and forefinger) should be yuan (round), hands should open like eagle talons. This will train one’s
binding and controlling force.
	
=== Min
Min means quick, nimble, agile, sharp, acute alert, or sensitive.

* Heart should be min (nimble and quick), like an angry cat that wants to catch a mouse. This will make one’s mind alert and sensitive, increasing
the nimbleness of one’s movement.

* Eyes should be min (sharp), like a hungry eagle seeking to catch a rabbit. This will train one to capture the best chance (timing) in combat.

* Hands should be min (quick), like a starving tiger wants to spring on a goat. This will train one how to move just before one’s opponent moves.
	
=== Bao
Bao means hold, carry in arms, or embrace.

* Dantian should be bao (embrace), like holding qi in Dantian and never to be destroyed. This will train one how to concentrate, collect, and use
one’s qi.

* Xin qi - qi of heart (mind and shen) should be bao (kept quiet), holding the mind and shen in a constant and concentrated and relaxed state.
This will train one never to be nervous and never to be confused in combat.

* Both sides of the chest should be bao (held in), like carrying something in the chest. This will train how to use one’s qi to protect one’s body.

=== Chui
Chui means droop, hang down, or vertical.

* Qi should be chui (sink down), like always move qi back to Dantian. This will make one’s body stable like a mountain.

* Both shoulders should be chui (sink and relax), as if using shoulders to chase elbows. This will make one’s arms become longer and more
agile. Qi can move to arms and hands smoothly.

* Both elbows should chui (drop down), as though the qi can move in the inside of one’s arms. This will make both sides of one’s chest stronger
and train side-to-side force.
	
=== Qu
Qu means curve, bent, crook, or winding.

* Arms (elbows) should be qu (curved), like a crescent moon. This will make one’s internal force in the arms become stronger and like a bow.

* Legs (knees) should be qu (bent), like a crescent moon. This will make one’s internal force in the legs become more springy and thicker.

* Wrists should be qu (curved), like a crescent moon. This will make one’s internal force concentrate in the hands, capable of moving forward
and backward continually, freely and smoothly.
	
=== Ting
Ting means press onward, upright, erect, stiff, or straight.

* Neck should be ting (upright), the chin should be tucked back slightly. This will enable one’s qi to rise to the Baihui smoothly.

* Spine and waist should be ting (erect), like keeping straight. This will make one’s internal force move smoothly, extending through the arms
and legs freely, and also exciting one’s qi to permeate every part of one’s body.

* Kneecap should be ting (stiff), like making stronger. This will make one’s qi comfortable, extend one’s shen, and deepen one’s rooting.

== Summary-Conclusion
There are a lot of things on which one should focus during practice, but no one can do these all at one time. It is important to note that one
cannot fight while focusing on these points either. One should only practice one of them at one time. So, one should practice one idea until it
becomes ingrained, so that one does it naturally without focusing on it. Then one can move to the next practice point.

One should practice until all points become ingrained, i.e., one can apply all of them naturally without thinking. When this is achieved, one will
experience a totally different feeling. Only when one reaches this level, can one say one has really mastered these points.

From the above description of Santi Shi, one can understand why people traditionally refer to it as the source of all skills. This practice
establishes a good foundation for Xingyi Quan training. From internal and external practice, each of the twenty-four key points is trained and the
benefits of this training can then be applied everywhere in one's movements and applications. How well one can perform internal skills will
determine how high a level one can reach in Xingyi Quan. Thus, Santi Shi skill is emphasized greatly.

== Interview with Sun Jian-Yun
<blockquote>In the 1980s I asked Madam Sun Jian-Yun (Sun Lu-T’ang’s daughter) and Wang Xi-Kui (Sun Lu-T’ang’s disciple) many questions over the years. Here are two explanations provided by Madam Sun, and further substantiated by Wang [unfortunately Wang passed away only a couple of years after studying with him]. The explanations below are the initial explanations that were given when entering into neijiaquan practices. Further detailed clarifications were given with each palm or fist set.

Q: Would you explain the true meaning of 三體式(san-t’ishi), according to the explanation of
your father [Sun Lu-T’ang] and his teacher, Master Guo Yun-Shen?

Compiler’s Notation: The Chinese character 體(t’i), according to period dictionaries during the lives of masters Guo and Sun, means: the whole body; a frame consisting of many parts; substance; essentials; to embody; a solid; a partition; completeness. The character (體) is composed of two radicals: bone [the human skeleton] and sacrificial vessel. These meanings will help you to understand Madam Sun’s response. As she had been an art teacher of fine painting methods, she explained this written character according to its two radical parts, and to the teachings of her father and Master Guo. Therefore, 三體式 (san-t’ishi) can, in part, be translated as: Three Embodiments Posture; Three Substances Posture; or Three Essentials Posture. It is safe to say that collectively, these three translations of 三體式 will bring you closer to understanding its inclusive meaning. I have chosen to use ‘embodiment’ as the fore fronting translation based upon clarifications presented by both Madam Sun and Wang Xi-Kui (Sun Lu-T’ang’s disciple).

A: There have been so many general explanations of this meaning, most falling far from its true
explanation and significance. Let me clarify this meaning as I was taught. First, are the san-
wait’i(three external embodiments): one’s head, hands and feet. The tip of the head [one’s
nose], the tips of the lead hand [fingertips], and tips of the lead foot [tips of the toes] must
point toward a central forward position. These are often referred to as san-duanshi(three
sections posture], and are but one part of the Three Embodiments.Second, are the san-neit’i
(three internal embodiments). These are the san tan-t’ien(three pill fields [cauldrons of qi]),
Located in the upper, middle, and lower regions. The outer three are paired with kai (to open
[extend]), while the inner three are paired with he’r(to unite [contract]. Thereby, outer and
inner conjoin to transform within the principle of kai-he’r(open-unite) within the three
neijiaquan arts: taijiquan, baguazhang and xingyquan. We can now form an overall
understanding of 三體(san-t’i). The character三(three) refers to three things: the outer three,
inner three, and the three neijiaquan arts. The character 體refers to the complete interior and
exterior structure of the human body as a vessel [sacrificial vessel], which is the embodiment,
unification and transformation of the 三. Three further represents: Heaven, Man, and Earth.

Sun_and_Cheng

Q: Your father taught the 十六處練法Shiliu Chu Lian Fa (Sixteen Governing [Distinguishing] Training Methods). Would you explain the meaning of each of the governing skills and how each applies to neijiaquan practice?

1. A be an exact inch, but rather a step that is very, very small, near to that of an inch. My father taught that brutish force stems from large, aggressive stepping that relies upon muscular generation. The smallness of an inch in stepping requires that largeness [force] must come from the many parts of the body conjoining to produce ‘unified force’ that is issued through only a single inch of advancement or retreat. In this manner the other fifteen governing parts [developed skills] merge to become an overwhelming force and are carried by a single inch, thereby totaling the sixteen methods. When we practice taijiquan or any boxing art,the action of cunbu(inch stepping) can be used throughout the form or in specific movements. Such stepping is the governing foundation to practice cunji(inch striking) in which whole body strikes and can hit an adversary with great force from only an inch away. This is the union of the upper [hands] and lower [feet] regions. Both regions reflect and support the other. Fault in one shall result in fault in the other region. This is why I often remind all of you to adhere to the shiliu fa (sixteen methods), as they form the structure for correct inner and outer development and attainment. Do not forget!

Translation note on the character 寸 :Formed of the radicals: hand and one beneath it, to denote the pulse of the wrist, an inch from the hand. The Chinese inch or punto, which is regarded as equal to the middle joint of the finger; it measures one-tenth of a cubit or foot, thereby meaning ‘a very little.’

踐Jian(Trample on or over); from the radicals: foot and in a narrow, small place. 踐Jianrefers to your feet [including the legs] feeling as if they are like that of a wild horse’s hooves and are able to swiftly trample anything in their path. This feeling, as if to restrain a horse about to gallop, is kept abet by the tether of one’s spirit. Jian is the skill of moving with overwhelming force, yet without such force. It is the ability to initiate the impetus of movement within the cocoon of tranquility. This means that jian(trampling) can assume [take] any position that is desired, as nothing can stand against its force. One can step fully, half-step, obliquely step, withdraw or jump, each possess the method of jian. However, within jian it is essential to maintain one’s zhong din (central equilibrium), else improper leaning and loss of balance will cause one to fall, thereby the skill of ‘trampling’ instantly vanishes. Though correct stepping methods forefront jiangong(trampling development) it is zhangshen(long [the entire] body) that must be applied toward skill attainment.

Students have further asked if the hands also follow the practice of jianfa(the trampling method)? 

My father told his students that the hands and feet are like the four hooves of a horse, all are the same; all adhere to 踐.: Yes, I will present the fundamental explanation according to how my father taught this within our family. You must remember that each governing skill must be so very carefully practiced and refined over the years. The mistake that most students make is that they learn of these skills though never pursue the secrets of each. Without unlocking these skills, the essential parts of true development within neijiaquan cannot be attained. The order of these skills is not so important, as some students must begin with the seventh, another with the thirteenth. It is the integration of all parts that is most important and most necessary.

Notation: Madam Sun’s explanations were presented to us while attending classes. However, I felt it important to explain each Chinese written character according to radicals and explanations from Chinese dictionaries that were period to the days of Master Sun Lu-T’ang and his teachers.This approach significantly helped me to understand Madam Sun’s meanings in a more comprehensive manner. In fact, she was impressed by this method that she asked the other members of the class do the same. For me, it was a matter to understand how to correctly practice the 十六處練法Shiliu Chu Lian Fa (Sixteen Governing [Distinguishing] Training Methods), as one misinterpretation, according to Madam Sun, would unravel the thread that binds the sixteen together.
2. 寸Cun (Inch) ~ refers to one’s foot taking a step that is near to that of a single inch. Whether the step is forward, to the rear, or to an angle the entire force of the body must be generated through and into an inch of stepping. This step is referred to as cunbu(inch step).<cite>http://polariswushu.net/blog/2015/03/08/san-ti-shi-explained-by-sun-jian-yun-interviewed-by-bradford-tyrey/</cite></blockquote>