• pinyin: zhàn zhuāng

Zhàn zhuāng, literally: “standing like a post”, is a training method often practiced by students of neijia (internal kung fu), such as Yiquan, Xing Yi Quan, Bagua Zhang and Taiji Quan. Zhan Zhuang is sometimes translated Standing-on-stake, Standing Qigong, Standing Like a Tree, Post-standing, Pile-standing, or Pylon Standing. It is commonly called a form of Qigong, despite the differences from other Qigong methods in Zhan zhuang's orientation.https://en.wikipedia.org/wiki/Zhan_zhuang

All of the Neijia arts *ex. Taijiquan, Xingyiquan and Baguazhang, etc.) agree that standing meditation leads to internal energy development, but they differ in the relative importance of that energy development and how the resulting energy is harnessed and used. In particular, Tai Chi may not even practice standing per-se, despite some masters endorsing it. While yi quan and xingyiquan likely promote it as part of their art.

Yiquan came out of Xingyiquan and as such inherited all of the standing knowledge from that system. However, the founder Wang Xiang-Zhai believed that since standing was the core power development of the system, a faster and more efficient route could be taken by separating the standing component from the forms. As a result, things like the five element fist and the animal forms were removed in favor of more standing meditation practice.

Yiquan has the most developed and concise training material as well as the most prolific writings explaining such training out of all the other martial arts put together. In many ways Yiquan is the king of standing meditation. As such any investigation of standing meditation should consider deeply the principles of Yiquan before deciding whether or not they are useful for the art they currently practice.

I don't know anything about Bagua but if I find out something I will provide a link.

It is possible that standing is not a part of traditional tai chi training. I will try to find a place to discuss that later. In schools which promote it, it appears as if taijiquan calls the result of the training a kind of energy; likely a kind of peng jing. Note that chan si jing is different, and also see see: jin vs jing.

Xingyiquan uses the resultant energy to define proper postural alignment and bring out a type of fa jin that gets more refined over practice (see: jin vs jing). This kind of fa jin is graded into Ming Jin, An Jin, and Hua Jin (see: Xingyiquan's Three Levels of Practice).

This is the 'Sohu Article' which I translated using online services at the time.

无极桩功：太极拳的秘功 2021-07-17 17:00 来源: 法海说体育

Wuji Zhuanggong: The secret skill of Tai Chi 2021-07-17 17:00 Source: Fahai Sports (Fǎ hǎi shuō tǐyù)

无极桩可追溯为为杨式太极拳的秘功。昔日，杨澄甫走遍大江南北，无逢敌手，其功夫就来自“无极桩”。历史上无极桩都是师徒相传，且属秘传。其实，各种太极拳的起势，便是无极桩，只不过从未公开这个秘密而已。无极桩的问世是由杨澄甫传给叶大密，又由叶大密授与蔡松芳。

1959年，蔡松芳征得叶师同意，将所得秘传公诸于世，才开始公开教授无极桩。同时，无极桩功显著的健身及治疗慢性疾病的功效，在广州地区及东南亚一带迅速普及，惠人无数。澳门、香港、美国、加拿大、印尼等地也相继成立无极桩分会。

蔡松芳老师也因此成为无极桩功推广第一人，造福人类，功德无量，在美、澳、东南亚等地负有盛名。

Wuji Posture can be traced back to the secret skill of Yang Style Tai Chi. In the past, Yang Chengfu traveled all over the country and had no rivals. His kung fu came from the “Wuji Posture”. Throughout history, Wuji Posture was passed down from master to disciple and was considered a secret. In fact, the starting position of various Tai Chi styles is the Wuji stance, but this secret has never been made public. The Wuji Posture was passed on to Ye Daming by Yang Chengfu, and then passed on to Cai Songfang by Ye Daming.

In 1959, Cai Songfang obtained Master Ye's consent to make the secret teachings public and began to teach Wuji Posture publicly. At the same time, Wuji Zhuang Gong's remarkable effects in fitness and treatment of chronic diseases have quickly spread in Guangzhou and Southeast Asia, benefiting countless people. Wuji Zhuang branches have also been established in Macau, Hong Kong, the United States, Canada, Indonesia and other places.

As a result, Teacher Cai Songfang became the first person to promote Wuji Zhuang Gong, bringing benefits to mankind and gaining immeasurable merits. He is well-known in the United States, Australia, Southeast Asia and other places.

无极桩练习法：

该桩法简单易学，男女老少、体质强弱均可练习。不讲究行气，更不会出偏差。不受时间、场地的限制。对治疗慢性疾病和强健身心均有显著的效果。

练法：先自然站立，想象面前是一潭静水，波澜不兴，深而清冽，是所谓“如临深渊”。水面一层薄冰，刚刚能支撑自己，而自己将站到冰面上去，所以有恐惧感，有利于提气，是所谓“如履薄冰，战战兢兢”。先提起一脚放在冰上，再将另一脚轻轻放上，两脚平行分开与肩同宽，全身自然站立，身体中正。两眼向前平视，两肩松开微前合。两手下垂，腋下自然留有余地，手指自然松开，中指轻贴两腿外“风市穴”（初学者两手可任其自然下放）。视线从远处收至眼前一尺许后轻轻闭目或留一缝也可，自然呼吸。

站定后，从上向下节节调整，使之平衡轻松。然后从两脚涌泉穴开始，向上经两踝、两小腿、两膝、两大腿、两胯、腰、前丹田、后命门、前胸、后夹脊、两肩、自然由双臂及手，节节放松，最后到大椎骨。到两胯时，注意检查臀股上肉坑要添满，就是臀部上肉是平或外鼓的。到命门时，注意命门松的方向是向后，俗称 “添腰”或“塞腰”，也有称“命门外努”的。到上面，注意要开胸和开脊。放松的过程，象脚底涌泉有两团气膨胀腾起，又象两眼泉水涣涣注入浑身三百六十穴，以及八万四千毛孔，舒通畅快。颈部自然放松，俗称“强项”或“贴衣领”，因为脖子轻轻碰到后衣领时，位置最佳。下颌微含，如果舌尖出现上挺，且流出津液，称为金津玉液。可自然咽下，最好分三次，汩汩有声。头部要正直虚领，做到“三点”一线，既两脚涌泉连线中点、尾闾、大椎三点连成一线，并呈铅垂线位置。该线向上指向天空，仿佛天上有线将你拎起，称为“挂衣架”或“西山悬磬”。松静自然，物我两忘，达到“无我无他，无天无地。虚无缥缈，运行无始。”最好。

Wuji Posture Practice Method:

This stance is simple and easy to learn and can be practiced by anyone, young or old, male or female, regardless of physical fitness. If you don't pay attention to the circulation of qi, there will be no deviation. Not restricted by time or place. It has a significant effect on treating chronic diseases and strengthening the body and mind.

Practice: First stand naturally, and imagine that there is a pool of still water in front of you, without ripples, deep and clear, which is the so-called “standing on the edge of the abyss”. There is a thin layer of ice on the water surface, which can just support yourself, and you are about to stand on the ice, so you feel fear, which is helpful to boost your breathing. This is the so-called “walking on thin ice, trembling with fear”. First lift one foot and place it on the ice, then gently place the other foot on it, with your feet parallel and shoulder-width apart, and your whole body standing naturally with your body straight. Look straight ahead with your eyes, and relax your shoulders and slightly bring them forward. Let your hands hang down, leaving some space under your armpits, and relax your fingers naturally. Lightly place your middle fingers on the “Fengshi points” on the outside of your legs (beginners can just let their hands hang down naturally). After your sight is brought from a distance to about a foot in front of your eyes, gently close your eyes or leave them ajar and breathe naturally.

After standing still, adjust from top to bottom step by step to make it balanced and easy. Then start from the Yongquan acupoints on both feet, go up through the ankles, calves, knees, thighs, hips, waist, front Dantian, back Mingmen, front chest, back Jiaji, shoulders, and naturally through the arms and Hands, relax one joint at a time, finally to the big vertebra. When you reach the hips, pay attention to check whether the flesh pit on the buttocks is filled, that is, whether the flesh on the buttocks is flat or bulging outwards. When you reach the Mingmen, pay attention that the direction of loosening the Mingmen is backwards, commonly known as “adding the waist” or “tightening the waist”, and it is also called “pushing the Mingmen outward”. When you get to the top, make sure to open your chest and spine. The process of relaxation is like two balls of air expanding and rising from the Yongquan points on the soles of the feet, and like two springs of water flowing into the 360 ​​acupoints and 84,000 pores of the body, making you feel comfortable and relaxed. The neck is naturally relaxed, commonly known as “strong neck” or “sticking to the collar”, because the neck is in the best position when it lightly touches the back collar. If the lower jaw is slightly closed and the tip of the tongue appears to rise and saliva flows out, it is called golden saliva. You can swallow it naturally, preferably in three times, with gurgling sounds. The head should be upright and the neck should be relaxed, with the “three points” in a straight line, that is, the midpoint of the line connecting the Yongquan points of both feet, the coccyx, and the Dazhui points are connected in a straight line and in a plumb line position. The line points upward to the sky, as if there is a line in the sky lifting you up, and it is called “clothes hanger” or “Xishan Hanging Chime”. Relax, be calm and natural, forget about yourself and the world, and achieve “no self, no others, no heaven, no earth. Ethereal and vague, running without beginning.” It's best.

无极桩要点： 1、不要意守。初学者难以屏除杂念，可以想象绿原大海青山流水，或守窍，或数吸，或念经。但是，具备一定定力后，应努力驱除意守。此节是与各种意拳相区别的关键所在，切切谨记！有意，则停留在有界。只有无意，自然生出真意，才能跨越无、有无、有三界，才能无极生太极。这是太极拳与其他内家拳的大差别所在。不知道这一点，功夫依然进步，只是你说你练的是太极拳，实际上却是别的什么。当然，别的内家拳，一旦悟透关节，能够破除心意，立即也就会了太极拳，尤其是个中高明者。

一般，我们平常所说的意，指的是在后天通过学习和环境熏陶造就的认识基础上自己的主观想法，如果任由自己的想法主宰自己，则真正希望心灵和肉体回归于自然的目的，就成了南辕北辙，由于后天思想的添满和坚守，而永远不能达到了。

而我们追求的意，可称真意，是能真正含有能量，或者能指导激励产生能量的意识流。意，只有你在想，它才存在。真意，不论你想不想，它都在运作。我们学习修炼的目的是：求得后天与先天得沟通，最终达到用后天意指挥先天真意。

意为外在，属于阳，真意为内有，归于阴。相互沟通，阴阳相合。

Key points of Wuji Posture: 1. Do not focus your mind. It is difficult for beginners to eliminate distracting thoughts. You can imagine green fields, the sea, green mountains and flowing water, or guard the acupoints, or count breaths, or chant scriptures. However, after you have a certain level of concentration, you should try to get rid of the focus of mind. This section is the key to distinguishing from various Yiquan, so remember it! If you have intention, you will stay in the bounded. Only when you have no intention, you will naturally give birth to true intention, and you can cross the three realms of nothingness, existence and nothingness, and Taiji can be born from Wuji. This is the big difference between Taiji and other internal martial arts. If you don't know this, your kung fu will still improve, but you say you are practicing Taiji, but in fact it is something else. Of course, once you understand the joints of other internal martial arts and can break through the mind, you will immediately know Taiji, especially the masters.

Generally, the intention we usually refer to is our own subjective thoughts based on the knowledge acquired through learning and environmental influence. If we allow our own thoughts to dominate ourselves, then the real purpose of returning the mind and body to nature will be the opposite, and it will never be achieved due to the addition and persistence of acquired thoughts.

The intention we pursue can be called true intention, which is a stream of consciousness that can truly contain energy or guide and inspire energy. Intention only exists when you think about it. True intention is in operation whether you want it or not. The purpose of our learning and cultivation is to seek communication between the acquired and the innate, and ultimately achieve the command of the innate true intention with the acquired intention.

Intention is external and belongs to Yang, while true intention is internal and belongs to Yin. Mutual communication, yin and yang are combined.

2、不可用百会穴上领。既三点连线，不要用百会代替大椎。否则，可能出偏。虽然表面上功夫进展更速，却离邪法不远了。当然，若老师高明，能够护理，也无不可。很多门派常讲“顶头悬”，对其认识，多为悬百会。这里可能有更好的法门，我不知道。对于读我的书，帮助理解和修炼者，还是不用百会为好。时机发动，顶头自然会悬。

2. Do not use Baihui acupoint to lead. That is, connect the three points. Do not use Baihui to replace Dazhui. Otherwise, it may go wrong. Although it seems that the progress of the kung fu is faster, it is not far from the evil method. Of course, if the teacher is good and can take care of it, it is okay. Many sects often talk about “hanging the top of the head”, and most of them understand it as hanging Baihui. There may be better methods here, but I don't know. For those who read my book, help understand and practice, it is better not to use Baihui. When the time is right, the top of the head will naturally hang.

3、不要强迫自己舌头上接，既“搭鹊桥”。船到桥头自然直，有了渡客，才需要船家。该接的时候，自然就接上了。否则，舌头就松不下来，而且可能接错了位置。不要瞎操心，无为而为，会有为你答理一切的。要真诚地崇敬和感谢上苍，崇敬和感谢如果存在的造物主，他们恩赐我们的，精美的自己能够管理治理自己。

3. Don't force yourself to connect your tongue, which is like “building a magpie bridge”. The boat will naturally straighten itself when it reaches the bridge. Only when there are passengers will the boatman be needed. When it is time to connect, it will connect naturally. Otherwise, the tongue will not loosen, and it may be connected to the wrong position. Don't worry about it, do nothing, and everything will be taken care of for you. Sincerely respect and thank God, respect and thank the Creator if he exists, who has given us the beautiful self who can manage and govern ourselves.

4、三点连线向上领，是上桩过程中的一步。不能一直想象着，这将违背第一条要点。以后只是跳出自己，加一个观照自己的意念后，就力求去掉意念。这时六祖惠能法师的“心无所住而生其心”，老子李耳的“能婴儿否”，“来者不追，去者不留”，会帮助你的。

4. Leading upward with the three-point line is a step in the process of standing on the pile. You cannot keep imagining it, which will violate the first point. In the future, just jump out of yourself, add an idea of ​​observing yourself, and then strive to get rid of the idea. At this time, Master Huineng, the Sixth Patriarch, said, “The mind is born without dwelling on anything”, Laozi Li Er said, “Can you be like a baby?”, “Don't chase those who come, don't keep those who leave”, will help you.

5、“前一后二”。饭前一小时，饭后两小时；房事前一天，房事后两天。不能站桩，这是古训。由于一般练功者，不超过数十分钟，尚不剧烈。“前半后一”可矣。

5. “One before and two after”. One hour before meals and two hours after meals; one day before sex and two days after sex. You cannot stand in a standing posture, this is an ancient saying. Since most practitioners do not practice for more than a few dozen minutes, it is not intense. “Half before and one after” is enough.

收功：做三次微深呼吸。呼气时意想将全身的病浊之气排出体外；吸气时意想把自然界的精华之气收进体内。然后张开眼睛，稍做散步，或作摇橹功等基本功。

练功时间、次数、方向：时间因人而异，可长可短，初学者一般以20-30分钟为宜。若连续百天站桩一、二小时以上，且不行房事，称为“筑基”。方向朝南。一日早晚醒后睡前各一次为好。

Ending the exercise: Take three slightly deep breaths. When exhaling, imagine expelling the diseased and turbid air from the whole body; when inhaling, imagine taking the essence of nature into the body. Then open your eyes, take a short walk, or do basic exercises such as rowing.

Time, frequency, and direction of practice: The time varies from person to person and can be long or short. Generally, 20-30 minutes is appropriate for beginners. If you stand in the stance for more than one or two hours for 100 consecutive days without sexual intercourse, it is called “foundation building”. Face south. It is best to do it once in the morning and once in the evening after waking up and before going to bed.

上面谈的是上桩下桩的方法，其实并不全面。虽然够用，但还没有涉及内在的变化过程，没有涉及入静守定的心法。“应景自然，物我两忘”八字，确实是根本。但说的说了，听的听了，真正的过程，还是不甚了了。

愚以为用为“中正，平衡，去对峙，等，忍，时，忘，无”来描述，比较细致。“中正、平衡”不消说了。最重要的是“去对峙”。

什么是对峙？对峙是相对加上执着。相对的好坏，松紧、大小、左右、有无等等，为进入无极态，自然要去掉。尤其要去掉前面的中正与否、平衡与否，因为这些本身都是后天强加的名相。

The above is about the method of getting on and off the pile, which is not comprehensive. Although it is sufficient, it does not involve the inner process of change, nor the mental method of entering into tranquility and keeping calm. The eight characters of “responding to the situation naturally, forgetting both the self and the world” are indeed the fundamentals. But after talking and listening, the real process is still not very clear.

I think it is more detailed to describe it as “neutral, balanced, eliminating confrontation, waiting, endurance, time, forgetting, nothingness”. “Neutral and balanced” are self-evident. The most important thing is “eliminating confrontation”.

What is confrontation? Confrontation is relative plus attachment. Relative good and bad, loose and tight, big and small, left and right, existence and non-existence, etc., must be removed naturally in order to enter the state of infinity. In particular, the previous neutrality and balance must be removed, because these are names imposed by the future.

一旦有了比较，心上就悬着计较，实在害人。而执着物象，尤其是执着于相对，更是要不得的。去不掉，就等。等不了，就忍。忍不住，靠时间。到了一定火候时候，终于忘却。

无天无地，无我无它，无往无来，无始无终。这是我个人的心法，它永远不涉及我现在到了几阶几层、进步退步，我就是我。

几阶几层，是相对的东西，不破除，就一定会象毒蛇缠在心口，你喘不过气来。

太极拳真正是中华数千年文明的结晶。可惜能真正体会个中真味的太少。一旦用心去练太极，就会发现太极不只是一项运动，而是生命的一部份。公园里大部份人练的与其说是太极，不如说是体操。

Once you start to compare, you will be worried about it, which is really harmful. And clinging to things, especially clinging to relative things, is even more undesirable. If you can't get rid of it, just wait. If you can't wait, just endure it. If you can't endure it, rely on time. When you reach a certain point, you will finally forget it.

There is no heaven or earth, no me or others, no coming or going, no beginning or end. This is my personal mind method. It never involves how many levels I have reached now, whether I am making progress or regressing. I am me.

Levels are relative things. If you don't break them, they will be like a poisonous snake wrapped around your heart, making you breathless.

Tai Chi is truly the crystallization of thousands of years of Chinese civilization. Unfortunately, there are too few people who can truly appreciate its true taste. Once you practice Tai Chi with your heart, you will find that Tai Chi is not just a sport, but a part of life. Most people in the park practice gymnastics rather than Tai Chi.

太极拳其实质是“活桩”。正确的呼吸是进入真太极的钥匙。静桩时能进行正确的呼吸都已很不容易，更何况“活桩”。呼吸涉及肩胛骨、胸椎、肋骨、尾椎的牵连配合，稍一不慎，便会“紧张”。稍一“紧张”，便会“起意”。从表象上看，太极拳的关键在于“呼吸”是不错的。

常说“道路就在脚下”，我说“悟性就在脚下”。

The essence of Tai Chi is “live pile”. Correct breathing is the key to enter the real Tai Chi. It is not easy to breathe correctly when doing static pile, let alone “live pile”. Breathing involves the coordination of shoulder blade, thoracic vertebra, ribs and coccyx. If you are not careful, you will be “tense”. If you are “tense”, you will “have intentions”. From the appearance, it is true that the key of Tai Chi is “breathing”.

It is often said that “the road is under your feet”, I say “understanding is under your feet”.

To get started with Tai Chi, you must first stand still.

现代代社会竞争激烈，人大多数急功近利，心态浮躁。这种状态在太极拳的教学学习上同有所表现。

许多人一旦下了学习太极拳的决心，常常是一开始就跟着老师或拳友学习拳架，而且希望学得越多越好。不少人认为学会一套或几套拳架，然后不断地熟练动作，使之连贯、柔韧、优美，那样就算会打太极拳了。

恕光复直言，以这样的认识和方法红出来的太极拳，如果用于健身或参加一些表演，应该是没有什么问题的。但这样的认识和学练，其实距离太极大道甚远。

Competition in modern society is fierce, and most people are eager for quick success and have an impetuous mentality. This state is also reflected in the teaching and learning of Tai Chi.

Once many people have made up their minds to learn Tai Chi, they often follow their teachers or boxing friends to learn the boxing postures from the beginning, and hope to learn as much as possible. Many people think that if they learn one or several sets of boxing postures, and then continue to practice the movements, making them coherent, flexible, and graceful, then they can be considered to be able to practice Tai Chi.

Forgive Guangfu for being frank, if Tai Chi that has become popular with such understanding and methods is used for fitness or participating in some performances, there should be no problem. But such understanding and practice are actually far from the great way of Tai Chi.

太极是从何而来的呢？

史书明确记载，太极由无极而生，动生阴阳，而后生四象、八卦，以致变幻无穷。练太极前必须要习练无极桩。中华传统武术也明确表示，一套完整的太极拳是由无极桩（站桩）、拳架、推手组成的。无极桩（站桩）历来是许多流派门派秘不外传的重要功法。

无极桩是是传统武术，更是传统太极的基础。

太极拳以无极桩为根，拳论歌诀有“要知拳其髓，首由站桩起”的记载。打拳首先要站“中定”。无极桩的“三点一线”就是行拳的所谓“中定”。行拳之中的十三势：绷、履、挤、按、采、列、肘、靠、进、退、顾、盼、定，以中定为原则。失去“中定”的拳架或许依然可以活动筋骨，达到一定的健身目的，但这绝对是失去了太极拳的原则要求。

Where did Tai Chi come from?

Historical records clearly state that Tai Chi was born from Wuji, and movement gave rise to Yin and Yang, and then to the Four Symbols and Eight Diagrams, which led to endless changes. Before practicing Tai Chi, one must practice Wuji Zhuang. Traditional Chinese martial arts also clearly state that a complete set of Tai Chi consists of Wuji Zhuang (standing), boxing frame, and pushing hands. Wuji Zhuang (standing) has always been an important technique that many schools and sects have kept secret.

Wuji Zhuang is the foundation of traditional martial arts and even more so of traditional Tai Chi.

Tai Chi is based on Wuji Zhuang. The boxing theory song has a record that “to know the essence of boxing, one must start with standing”. To practice boxing, one must first stand in “central stability”. The “three points and one line” of Wuji Zhuang is the so-called “central stability” of boxing. The thirteen postures in boxing: stretch, step, squeeze, press, pick, arrange, elbow, lean, advance, retreat, look back, look forward, and stabilize, with central stability as the principle. A boxing stance that loses its “center stability” may still be able to stretch the muscles and bones and achieve certain fitness goals, but this is definitely a loss of the principles and requirements of Tai Chi.

这个“三点成一线”的“中定”不是一开始学拳架就能做到的。相反，一开始不练无极桩就学拳架，往往弊大于利。因为很多人会不由自主地将一些自己日常的习惯动作以及对太极拳的错误理解置入拳架中，以致磋砣时光，最终造成学拳容易改拳难的尴尬局面。要避免这类情况的发生，需要老师和学员双方共同的努力。老师要讲清楚其中的道理，而学员则静下心来从基础练起，这样才可能少走弯路。须知，太极拳历经沧桑不变，承载着中华传统文化深厚的底蕴，真的不是一朝一夕、三年五载能学好的。一旦下了学习太极拳的决心，就应该做好打持久战的准备。（待续）——摘自嘉兴电视广播报

This “centering” of “three points forming a straight line” is not something that can be achieved when learning the boxing form. On the contrary, learning the boxing form without practicing Wuji Zhuang at the beginning often does more harm than good. This is because many people will involuntarily put some of their daily habitual movements and misunderstandings of Tai Chi into the boxing form, which will waste time and eventually lead to the embarrassing situation that it is easy to learn boxing but difficult to change boxing. To avoid this kind of situation, both teachers and students need to work together. The teacher should explain the principles clearly, and the students should calm down and practice from the basics. Only in this way can they avoid detours. It should be noted that Tai Chi has gone through vicissitudes and has a profound heritage of Chinese traditional culture. It is really not something that can be learned overnight or in three to five years. Once you have made up your mind to learn Tai Chi, you should be prepared for a protracted war. (To be continued) - Excerpted from Jiaxing TV and Radio News

习练无极桩的方法（1） 正确掌握习练无极桩的方法很重要。俗话说：“学拳容易，改拳难”。练无极桩也一样，必须专一，不能三心二意、朝三暮四地练。有的人在初学自练中，把不同的功互相掺杂，自以为取其精华，这种学习方法往往容易走偏。

习练无极桩要求身体中正，“三点”成一线，这看似简单，但易学难精，要想达到上乘必须悉心勤练。习练无极桩的方法有以下几点：

Methods of practicing Wuji Zhuang (1) It is very important to correctly master the method of practicing Wuji Zhuang. As the saying goes, “It is easy to learn boxing, but difficult to change boxing.” The same is true for practicing Wuji Zhuang. You must be focused and not be distracted or practice it in a haphazard manner. Some people, when they first learn to practice on their own, mix different skills together, thinking that they have extracted the essence of each. This learning method is often easy to go astray.

Practicing Wuji Zhuang requires the body to be centered and the “three points” to be in a straight line. This seems simple, but it is easy to learn but difficult to master. To achieve excellence, you must practice diligently. There are several methods for practicing Wuji Zhuang:

1、两脚平行分立如肩宽，脚尖正对前方，脚跟平齐，全脚着力要平稳，两脚跟不宜浮起和用力。站立时脚的重心，前面大约用力六成，后跟大约用力四成，保持身体的重心不前倾，不后仰。真正的秘诀是“三五三齐”，即：

“五趾齐地”，即中心在脚底，五个脚趾要轻轻地贴住地面，既不能翘又不能抓。

“五心齐意”，即两脚心涌泉穴、两手手心劳宫穴和头顶百会穴均要有意贯注。

“五指齐气”，即两手手指要平均地有气贯到。

不少人在初学时站立比较随意，成八字脚，这是一个明显的错误。八字脚重心落在阴面的脚跟和足大趾上，全脚受力不匀，气劲往外、步伐不稳。脚平行则气劲落在脚阳面上，全脚着力平稳，气下降则顺应自然，可通调胃、肝、脾三条经络。站立时两脚应窄适宜，过宽气散，过窄则马步不稳。练无极桩时会产生脚趾自然贴地甚紧，足心含空，其劲收在涌泉内的现象，这一现象称为“涌泉呼吸”（涌泉穴属足少阴肾经，位于两脚心凹陷中），这是武功“发劲在足”所必须要掌握的基础功夫。

1. Stand with your feet parallel and shoulder-width apart, toes facing forward, heels level, and the whole foot should be stable. The heels should not float or exert force. When standing, the center of gravity of the foot should be about 60% of the force on the front and about 40% on the heel, keeping the center of gravity of the body from leaning forward or backward. The real secret is “three-five-three-level”, namely:

“Five toes level”, that is, the center is on the sole of the foot, and the five toes should be gently attached to the ground, neither curled nor grasped.

“Five hearts level”, that is, the Yongquan acupoints on the soles of the feet, the Laogong acupoints on the palms of the hands, and the Baihui acupoint on the top of the head should all be intentionally focused.

“Five fingers level”, that is, the fingers of both hands should be evenly filled with qi.

Many people stand casually when they first learn, with their feet in a splayed position, which is an obvious mistake. The center of gravity of the splayed foot falls on the heel and big toe on the yin side, and the whole foot is unevenly stressed, the qi is outward, and the steps are unstable. When the feet are parallel, the Qi falls on the yang side of the feet, the whole foot exerts force steadily, and the Qi descends naturally, which can regulate the three meridians of the stomach, liver, and spleen. When standing, the two feet should be narrow and appropriate. If they are too wide, the Qi will be dispersed, and if they are too narrow, the horse stance will be unstable. When practicing Wuji Stance, the toes will naturally stick to the ground very tightly, the soles of the feet will be empty, and the strength will be collected in Yongquan. This phenomenon is called “Yongquan Breathing” (Yongquan acupoint belongs to the foot Shaoyin Kidney Meridian, located in the depression of the soles of the feet). This is the basic skill that must be mastered for the martial arts “strength in the feet”.

2、 身体宜正，头颈正直，眼睛平视，下颌微收，舌尖自然轻抵上腭。

身体中正，内气容易发动，还有技击上的作用。眼睛平视也很重要，在家中可选窗口位置，户外练功时可选自感舒适的某一远景凝视。起功前慢慢把视线收回眼前尺许，然后闭目，闭目后仍然保持平视。平视则心平气静，气可下降丹田归元。目光下视，心气降，上视则心气升，均不可取。

下颌微收是与头部虚领相一致的。这样“百会”可以朝天，有的人练功时搭拉脑袋或头向后仰，这样百会就偏离“三点一线”了。

当督脉气上升时，后颈自然会竖直，自觉头颈发涨绷紧，气由大椎穴轻轻升起，透过玉枕关（颈部枕骨隆起处，即风府穴，为督脉，是足太膀胱经、阳维脉之会），上至颠顶，气机直达头颈，太极拳中称为“虚领顶劲”。虚领顶劲是导引任、督二脉气机和打通督脉大椎穴的一个要诀。大椎穴在第七椎下，此穴很重要，内有细筋称为通天路。气机不上脑后玉枕关或头昏脑胀时，发放外气导引可令大椎开窍，解除症状，从长强至百会整条督脉容易产生气感。

舌抵上颚是起搭桥的作用，使气降回气海，并接引肾气归丹田。

2. The body should be straight, the head and neck should be straight, the eyes should be level, the lower jaw should be slightly retracted, and the tip of the tongue should naturally touch the upper palate.

When the body is straight, the internal energy is easy to activate, and it also has a role in martial arts. It is also very important to keep your eyes level. You can choose a window position at home, and you can choose a distant view that you feel comfortable when practicing outdoors. Before starting the exercise, slowly retract your sight to a foot in front of your eyes, then close your eyes, and keep your eyes level after closing your eyes. If you look level, your heart will be calm, and the qi can descend to the dantian and return to the origin. If you look down, your heart qi will descend, and if you look up, your heart qi will rise, which is not advisable.

The lower jaw is slightly retracted, which is consistent with the empty collar of the head. In this way, the “Baihui” can face the sky. Some people pull their heads or tilt their heads back when practicing, so that the Baihui deviates from the “three points and one line”.

When the Governor Vessel Qi rises, the back of the neck will naturally straighten, and the head and neck will feel swollen and tense. The Qi will gently rise from the Dazhui point, pass through the Yuzhenguan (the ridge of the occipital bone in the neck, namely the Fengfu point, which is the Governor Vessel, the meeting point of the Foot Taiyan Bladder Meridian and the Yangwei Meridian), and go up to the top of the head. The Qi will directly reach the head and neck. This is called “empty neck and top strength” in Tai Chi. Empty neck and top strength is a key to guiding the Qi of the Ren and Governor Vessels and opening the Dazhui point of the Governor Vessel. The Dazhui point is located below the seventh vertebra. This point is very important. There is a thin tendon inside it called the Tongtian Road. When the Qi does not reach the Yuzhenguan behind the head or when the head is dizzy, releasing external Qi to guide the Dazhui point can open the orifice and relieve the symptoms. It is easy to feel the Qi along the entire Governor Vessel from Changqiang to Baihui.

The tongue against the palate acts as a bridge, allowing the Qi to descend back to the Qi Sea and guide the Kidney Qi back to the Dantian.

习练无极桩的方法（2）

Methods of practicing Wuji Zhuang (2)

3、沉肩垂肘，两臂自然下垂。臂不宜张开太大，两手绵绵不用力，手指松开，中指轻贴“风池穴”（属足少阳胆经），即两手中指贴大腿裤缝处。中指贴风池穴是让内气接通。沉肩即松肩，可使气沉丹田，重心稳固。保持虚腋是因为腋下有心包经通过。初学者两手可放在最舒适的位置，不强求两手贴“风池穴”。

3. Lower your shoulders and elbows, and let your arms hang naturally. Don't open your arms too wide. Keep your hands soft and don't use any force. Loosen your fingers and lightly touch the “Fengchi Point” (which belongs to the Foot Shaoyang Gallbladder Meridian). That is, touch the middle fingers of both hands to the crotch of the thigh. Touching the Fengchi Point with the middle fingers allows the internal Qi to flow. Lowering the shoulders means relaxing the shoulders, which can sink the Qi to the Dantian and stabilize the center of gravity. Keeping the armpits empty is because the pericardium meridian passes through the armpits. Beginners can put their hands in the most comfortable position, and don't force them to touch the “Fengchi Point”.

Note: This almost assuredly means “fengshi” (GB31) which is a point on the legs where the hands hang down. Fengchi is GB20 at the back of the head/neck; probably not this point!

4、涵胸拔背，松腰松胯。涵胸就是胸部要放松，涵胸自然能拔背，拔背则气贴背，劲容易通过。太极拳十大要领之一就是要涵胸拔背。腰要松而直，胯微向里收，不要凸臀。收胯是一个重要的要领，就是胯向内松，使上下气能通。胯犹如水闸，一松则气沉丹田，松到脚底。腰胯放松气才容易通“天柱”透阳经（脖子后面两条筋，术语称为“天柱”；头是诸阳之会，百脉所通）。

4. Hold the chest in and stretch the back, relax the waist and hips. Hold the chest in means to relax the chest, which will naturally stretch the back, and stretching the back will make the Qi stick to the back and the strength pass through easily. One of the ten key points of Tai Chi is to hold the chest in and stretch the back. The waist should be loose and straight, and the hips should be slightly pulled inwards, without protruding the buttocks. Pulling the hips in is an important key, which means that the hips are loosened inwards so that the upper and lower Qi can pass. The hips are like a sluice gate, and once they are relaxed, the Qi sinks into the Dantian and relaxes to the soles of the feet. When the waist and hips are relaxed, the Qi can easily pass through the “Heaven Pillar” and the Yang meridians (the two tendons behind the neck are technically called “Heaven Pillars”; the head is the meeting point of all Yang and the place where all meridians pass).

Note: “Han xiong ba bei” – common saying

5、上下三点保持成一直线。站好后，全身自感舒适稳健，轻松自然，身体便从脚跟到头整体稍向前倾，两膝微曲，使身体重心投影落在脚掌前面三分之二的两脚“涌泉穴”连线的中点上。即膝盖大概对正涌泉，这时可再意想从脚下这点向上引一直线对正“会阴穴”，上述两点再向上对正头顶的“百会穴”（在头的顶端，位于两耳尖连线与头面正中线的交叉点上）一边对一边放松，身体保持中正不偏。

5. Keep the three points in a straight line. After standing up, the whole body will feel comfortable, stable, relaxed and natural. The body will bend slightly forward from the heels to the head, and the knees will be slightly bent, so that the center of gravity of the body will be projected on the midpoint of the line connecting the two “Yongquan points” of the two feet in front of the two-thirds of the soles. That is, the knees are roughly aligned with the Yongquan point. At this time, you can imagine drawing a straight line from this point under the feet upwards to the “Huiyin point”, and then the above two points are aligned upwards to the “Baihui point” on the top of the head (at the top of the head, at the intersection of the line connecting the two ear tips and the midline of the head and face). Relax while aligning them, and keep the body straight and not biased.

“三点一线”是无极桩的精粹，这样既能使无极桩稳定，也是导引内气畅通的重要因素，许多人此线一经调正到位，使可感到内气充盈。“三点一线”体现了传统武术力主身体中正的要领，并成为杨式太极拳秘传的练功要诀。

“三点一线”既简单又难以捉摸。此线在初学时可理解为是一条比较粗的虚拟线，随着功力提高，线会逐渐变细。

初学时，老师必须经常检查、及时纠正学员的姿势。有人曾对“三点一线”进行探讨，如测量和用函数表计算人体呈“三点一线”时的姿势是身体整体的前倾二度角。

“Three points and one line” is the essence of Wuji Posture. It can not only make Wuji Posture stable, but also is an important factor in guiding the smooth flow of internal energy. Many people can feel the internal energy is full once this line is adjusted to the right place. “Three points and one line” embodies the key to the traditional martial arts to maintain the body in the middle, and has become the secret practice of Yang style Tai Chi.

“Three points and one line” is both simple and elusive. This line can be understood as a relatively thick virtual line when you are a beginner. As your skills improve, the line will gradually become thinner.

When you are a beginner, the teacher must check and correct the students' posture frequently. Some people have discussed “three points and one line”, such as measuring and using function tables to calculate the posture of the human body when it is in “three points and one line”, which is a two-degree forward tilt of the whole body.

然而，单以前倾去规范练功的姿势和指导练功是不够的，还要根据练功者的外形和结合病灶的情况予以调正。

However, it is not enough to standardize the posture and guide the practice of Qigong only by leaning forward. It is also necessary to adjust it according to the appearance of the practitioner and the condition of the lesion.

Note: lesion probably means situation or issue (problem) i.e. whats the issue or problem in the condition-situation (context) you are trying to correct.

从实践中可以看出，体形端正的人，其外形容易出现“三点一线”，而体形特殊者，则难以按此标准强求，他们有独特的练功姿势。由此也可以看出“三点一线”不是一个简单的直线、机械的倾斜，其实质是外形和内形之中正统一，是形和意的平衡。

这好比运动员在平衡木上做动作，由于技巧熟练，无论怎样运动都能保持身体的平衡，换成没有技巧经验的人，尽管在平衡木上慢慢的步行，也难以维持身体的稳定。（本文完）返回搜狐，查看更多 平台声明：该文观点仅代表作者本人，搜狐号系信息发布平台，搜狐仅提供信息存储空间服务。

From practice, we can see that people with a normal body shape are more likely to have a “three-point one-line” appearance, while people with special body shapes are difficult to force to follow this standard, as they have unique training postures. From this, we can also see that “three-point one-line” is not a simple straight line or mechanical inclination, but is actually the unity of the outer and inner shapes, and the balance of form and intention.

This is like an athlete doing movements on a balance beam. Due to his skilled skills, he can keep his body balanced no matter how he moves. For people without skills and experience, even if he walks slowly on the balance beam, it is difficult to maintain the stability of his body. (End of this article)