14 - Summary Notes On Mr. Wang Binkuis Boxing Instruction

《王斌魁先生授拳紀要》編錄：王安平

This article is part 14 of the Good Work Library collection Yiquan and Dachengquan - Texts of Wang Xiangzhai and the Lineage.

The English translation was prepared directly from the captured Traditional Chinese source text. The Chinese source text follows the colophon.

Compiled and recorded by Wang Anping

The following excerpts from Mr. Binkui's instructional notes are provided for Yiquan qigong disciples as reference in study and practice. The original notes were organized by month and day. For convenience in study and practice, the content is divided into boxing theory, health standing, combat standing, testing force, issuing force, and use of force. Read these notes repeatedly and write down your own experience. What you do not understand belongs to insufficient practice time and insufficient level. Ask more questions. In old Chongqing there was a disciple, Shi Jing, who was good at asking. Hongwen of Nanchang, Zhongqun of Xiaoxian, Chunlei of Xuzhou, and others also liked to ask and are worth learning from.

July 25, 1991

Boxing Theory

The breathing requirements are quiet, fine, and deep.
Many boxing specialists train only the four limbs and do not understand the key of training the body and the main trunk. Do not train only the limbs; train spirit, train the courage of childlike truth, and do not seek acquired modeling. Many boxing artists fail to express human instinct and instead restrict it. Today, practicing boxing should raise instinct and bring human instinct into play, not restrict it.

Instinct means the simultaneous expression of good ability in the body's material conditions and spiritual action, in accord with human physiology. This technique and that posture in boxing arts are all frames, all spiritual shackles. A person cannot rely only on instinctive training; he must train according to scientific and reasonable methods in order to bring instinct into play. What is scientific training method? Summarize and absorb the reasonable experience of predecessors and fill one's personal deficiencies. Take spiritual borrowing and bodily recognition as the root. Seek experience in no-movement, seek recognition in slight movement, make looseness and tightness billow and act in space, treat no person as if there were a person, and a person as if there were no person. Boxing principle accords with mechanical principle, knows changes of angle and area, uses one's own contradictions, and resolves contradictions with the opponent. When hands touch, in the time between the opponent preparing to move and not yet moving, grasp the changes in the opponent's contradictions. This is the key to victory and defeat: control others first and do not be controlled. If he does not move, I do not move; once he moves, I move first.

Accomplish the five-character formula: respectful, careful, intention, urgent-cutting, and joined.
Know nourishing and know issuing, that is, know training. Standing work, testing force, and issuing force - looseness-tightness training - should be trained at the same time. Distinguish primary and secondary and do not neglect either side.
Seek strength; do not study techniques.
Wu, the martial, is honoring martiality, strengthening the body, and great force. Shu, art, is living: mechanics and skill.
Empty-lively first settles intention; intention comes first. "A great smelting furnace refines the body" speaks of form and trains form. "Tempering nature and spirit" refers to the inside.
Power and skill have no end. Wu is force; shu is skill.
If the heart is sincere, it is solid; if solid, then quiet; when quiet reaches its extreme it must move; in movement high skill appears.

Health Standing

In practicing health standing, return to infancy and seek the sound of heaven.
During standing practice, the heart should have no burden and the brain should receive rest. Health standing requires this, and the beginning stage of combat standing is also like this.
"A hundred practices are not as good as one standing; ten thousand movements are not as good as one stillness." Experience from no-movement and recognize from slight movement. People often do not understand this principle. How can no-movement and slight movement be called practicing boxing? Boxing strength is sought from no-movement; apart from this there is no second gate. Jumping and hopping are only a small part of boxing practice. Still practice occupies an important part of boxing. Standing work is the root and foundation. Without standing, it is hard to enter the gate and wall of Yiquan; without standing, one can never glimpse the true meaning of boxing studies.
In Three-Round health standing, the intention is like showering, flowing from head to feet and downward into a ditch ahead. It can be used for high blood pressure.
Leaning-pressing form, or resting standing: stand with hands and feet shoulder-width apart, lightly pressing both hands on a table as if resting. It can be used for heart disease.
In health standing, be like a fish in a pond, not up or down, not forward or back, floating in water. Balance must be mastered well. The whole body is hunyuan, relying on the buoyancy of the air. At this time the person feels most comfortable.
Three-Round sitting standing: sit on a sofa or chair, feet shoulder-width or slightly wider, hands before the chest as if embracing a ball. Intention: the ball is neither loose nor tight. The hands may also fall to the two sides of the navel, high or low as appropriate, as if supporting a ball. After a slightly longer time, the ball rotates or jumps in the hands. The toes may also hook upward, as if the feet support a ball, slightly extending and bending forward. Relax all muscles and quiet the spirit. The hands may also be imagined as resting on boards on the surface of water. This feels lighter and easier. In sum, comfort and peacefulness are the principle. This standing is suited to the old, weak, sick, and disabled.
Leaning lifting-inserting standing: the back leans on an object, feet shoulder-width and slightly bent, both hands hanging down behind, palms inward, fingers extended, with the intention of both lifting and inserting. This is suited to old, weak, sick, and disabled people. Young and strong practitioners need not lean the body; they may stand with both feet double-weighted or in ding-ba step.
Leaning-pressing standing: upper body leans forward, two hands press before the chest. Suited to stomach illness.
High embracing standing: the backs of the hands point obliquely upward, the two hands shoulder-width, level with the ears, right palm facing left and left palm facing right. This trains arm strength.
If the four limbs ache during standing, this shows lack of training. Do not stop immediately; persist a little longer. The length of persistence is the key to growing skill. Of course, when one truly cannot continue, do not force it. There is always a limit. If one posture becomes tiring, one may change posture or standing method.
During standing, keep the heart broad, enlarge body form and intention, as if a ten-thousand-zhang giant standing with head touching heaven and feet planted on earth. This intention should not be held too long, or qi runs away, says the compiler. The body is upright and extended, the four limbs support, and all surrounding parts pull and draw on one another.
The difference between health standing and combat standing lies in different intentional activity.
Three-Round Standing means spirit round, qi round, and force round.
Only when spirit gathers can spirit receive nourishment. Spirit gathered must also become active. Experience what is inside the body; the whole body must not be dead. When standing work has spirit gathered, form is whole.
Standing work must reach shoulders contending, elbows horizontal, and two hands tearing and twisting.
When standing health standing, be as if about to urinate and not urinating, about to smile and not smiling.

Combat Standing

Four combat standings: lifting-inserting form, with upper lifting and lower pressing, forward inserting and downward inserting, outward bracing, inward wrapping, and filing; lifting-embracing form, lifting, embracing, and throwing forward; leaning-pressing form, as if pressing down on a ball, outward breaking and inward joining, forward pressing and inserting, rubbing and filing while issuing force outward; and Subduing-Tiger form, the low large-step standing.
In lifting-inserting combat standing, intention can make claw force penetrate the arms, as if lifting and grabbing a heavy object and at any time, anywhere grabbing it up and throwing it out.
In any combat standing, during practice the feet must have the intention of lifting and treading: both lifting and treading, front foot lifting while rear foot treads, rear foot lifting while front foot treads.
Standing with fists mainly practices forward topping strength. Lift-sink, twist-wrap, and drill. Attend to seeking strength through every angle and area and whether issuing force obtains force.

Testing Force

Seek contending force. Above and below, front and back, left and right, and the eight directions all have contending force. The front knee and rear hip should have contending force and at the same time resultant force.
Pay attention to relaxing the shoulders downward. Many people do not loosen the shoulders. Testing force lies in contending force among waist, hands, and legs, especially the two feet having force, as if kicking and splitting the ground between the two feet. This is intention. Do not think of the shoulders; forget them.
During testing force, increase intention and spiritual force in the hands, because the hands are the contact points.
Do not shake the shoulders back and forth. This is a Taiji disease. If the opponent strikes the centerline, shaking is useless. The shoulders should move with the body as a whole.
During testing force, borrow everything, and at the same time consider internal changes. Form bent and force surplus; qi straightly nourished without harm; store and then issue.
Extending the hand is contradiction. The hand goes down and the body goes up; the hand goes left and the body goes right, and conversely. Without contradictory movement and bearing, it is hard to confuse the opponent and create a false impression, then strike him. Extending the hand is contradiction, and contradiction is also called contending force. Contradictions between limbs, between limbs and body, and among limbs, body, and space all must be recognized theoretically and experienced in practice.
In ordinary practice, train whole-body force, with no emptiness in eight directions, immediate response to feeling, issuing at a touch, and training instinct.
Force does not go out empty; intention does not return empty. There must be whole-body strength and back-and-forth strength. Peng, lu, ji, and an cannot be spoken of as separate uses.
Contend for position with an imagined great enemy, guarding one central point. Head and chest are enemy vital areas. Follow the person's posture; borrow the person's force. Strength breaks, intention breaks, spirit connects. Preserving center of gravity all lies in the waist. Head and neck must top, with spirit and direction of standing against heaven and earth and the feeling of expanding horizontally in all directions. Do not forget. Remember this.
The contradiction of body and hand can also be practiced in testing force as hand going forward and body coming back, or hand coming back and body going forward. The more one practices, the more hunyuan the body becomes.
In testing force, intentional activity has contending force, and movement should also express contending force.
The angle, frame, and posture of body movement should become larger and larger, then smaller and smaller. Practice both large and small movement in order to suit all kinds of complex situations.
Practice western boxing in order to study Chinese boxing; use the foreign for the Chinese.
After there is a material foundation, the key lies in correct spirit, or thought, as guide. Spirit is the key of this boxing. What is spirit? It is force produced by borrowing. Borrowing is the object. With target and object, then directed by spirit, there is correct intentional direction.
Intention, qi, and force must be hunyuan. At the beginning they are local and single-line: upper or lower, left or right. This is not hunyuan. Organically connect above and below, left and right, front and back, straight and oblique, horizontal and vertical, in every direction. This is hunyuan. This hunyuan is all sought from contending force. Move one point and involve the whole body. When I strike one point of the opponent, I do not use local force but whole-body force, striking the opponent like a round ball. Use my whole to strike the opponent's local part; use my hunyuan one body to strike the opponent's scattered body.
Ordinary boxing arts have only vertical strength, straight strength, or horizontal strength, and do not have hunyuan strength. Train multi-surface force and hunyuan force.
During testing force, attend to whether every part of the body is even and complete, whether some places cannot use strength and form empty spots, or whether some places are too hard, too stiff, and uncomfortable. Can intention attend to the whole body? If it cannot, it is local. These are basic issues to attend to in testing force.
Borrowing is very important in testing force. Every movement must have a clear purpose.
During standing and testing force, and in life, increase intention somewhat at the contact point with the opponent. Do not increase intention in the whole body; once increased, it easily becomes stiff. The hands contact the opponent most often and easily, so in ordinary times one should increase intention in both hands. Once they touch the opponent, the hands are like two vises, steel hooks, and sharp claws. The outgoing hand is like an eagle claw; the returning hand like a steel hook.
In movement, such as walking friction step, the whole body must be even and complete, especially the head must collide with the person.
During standing and testing force, take personal comfort as the principle. No part of the whole body should feel light in one place and heavy in another.
The large and small thenar areas of both palms should constantly swallow and spit, that is, extend and contract. The palm cannot be fixed and unchanged. The opening and closing of the large and small thenar areas have great relation to issuing force.
When one person practices testing force, be as if facing a great enemy. It is not one person practicing boxing; seek the person outside the body by borrowing and use conditioned reflexes. When doing it, it cannot be absolute. So-called absolute force cannot be absolute. The body has room to turn and has liveliness.
Snake-coiling elbow: twist, wrap, saber, insert, hook, and file are used together. The key of snake-coiling elbow lies in the waist. It is used in single and double push-hands. Filing has large filing and small filing.
Ball-rubbing form: fast and slow, hard and soft support each other. It expresses many forms: moving forward, retreating, suddenly left, suddenly right, suddenly forward and back, suddenly high and low, suddenly up and down. Use intention to move qi; intention, qi, and force join as a whole. This is the best practice method. Reach round fusion and mutual passage, as if afraid someone will snatch the ball away. Sometimes take the ball to strike outward; sometimes use the ball and body together to attack. Issue the ball, that is, issue force, anytime and anywhere, with the whole body coordinated as one.
Three forms of practicing boxing: falling fist, straight fist similar to cannon fist, and cannon fist. When practicing, the body should swing; make the body billow. Footwork should change often.
In testing force, go from slow to fast and from light to heavy.
Testing force should be comprehensive. Spiritual force should be enlarged. Do not test force one technique or posture at a time. The whole body should be hunyuan, reaching the point that wherever contact occurs, that place strikes. At minimum there must be back-and-forth strength.
Regarding footwork: the front foot rushes and treads, the body destroys forward, the head collides forward, and the rear foot lightly kicks.
"Boxing strikes throughout the body; everywhere is method." Hook, file, saber, and insert are used together. As soon as intention moves, the body is like fire burning. So-called Yiquan emphasizes spiritual force and intention-feeling. Intention pervades the whole body: this is concrete spiritual force.
Borrowing is material abstraction; abstraction must achieve concrete true meaning.
From concrete movement seek the whole; from the whole seek concrete material force.
During standing, testing force, and issuing force, use human-made conditioned reflex, borrowing, as the object of intention.
Advancing, retreating, and turning left or right should all express whole-body unity rather than locality, and unity of form and spirit rather than pure physical movement.
First seek looseness, smoothness, and joining; then seek the thing, or skill. Looseness, smoothness, and joining themselves are skill.
Seek not breaking the body from the extreme of breaking the body. Your grandteacher practiced boxing with the body leaning back and made large bowing body punches. Others thought these were movements of extreme loss of center, yet your grandteacher could produce force from them.
"Inner embrace, outer issue." Like holding an infant: it cannot fall from the chest and cannot be squeezed, while at the same time there is supporting force and outward issuing force. This is called inner embracing an infant and outer issuing force.
During testing force, the direction of the hand does not change, but the body should change. Reach body like swimming dragon, and body-form striking without interruption.
Single practice of saber-hand is convenient for double push-hands. During testing force, fixed step, lively step, moving forward and retreating, and moving horizontally left and right should all be practiced often.
In every combat standing and testing force, arms, legs, and feet must be pulled together; the waist middle section cannot be empty.
During testing force, spirit-intention should be far; force should issue and bear far.
A famous Xingyiquan teacher once said: feet occupy seven parts and hands three parts; feet must lift and tread. This explains the importance of the feet in standing, testing force, issuing force, and every link of force use.
Ordinary people's force is rectangular or square. Yiquan force is round and hunyuan, like a ball, so the opponent cannot feel the point. Practice issuing force with fixed point, fixed posture, during a stop, during movement, during quick steps and large movement, and so on.
Testing force should contend and twist above and below, not sway front and back.
Falling fist divides into large falling fist and small falling fist. Small falling fist has great use. Circling fist must not pass the centerline.
Snake sheds its skin: as if a round iron tube is sleeved on the arm and must be suddenly shaken out. The standing practice for snake shedding its skin uses squat-crotch form or ding-ba step, with two hands raised no higher than the shoulders, shoulder-width, fingers inserting forward, as if old ox sinew is pulling before the two arms.
During standing and testing force, the mouth is as if holding a pearl.
In combat standing and testing force, the neck and feet are as if connected by rubber bands.
In standing work and testing force, all must reach loose, quiet, and joined.
Standing is storing force, like mercury filling the whole body. Testing force makes the mercury become lively. Issuing force uses the mercury's billowing, making it strike objects outside the body and express effect.
Concrete striking methods require concrete practice. If one does not practice concretely, limbs and body do not join and attacks have no damaging power or weight. In concrete practice, increase spiritual force. When concrete striking methods are practiced until familiar, they can be used when the time comes. In use, do not speak of method and do not think. Use concrete methods in combination, continuously issuing force. No matter how the opponent strikes, I must carry one drumbeat of qi through until the opponent loses fighting ability.
A thousand changes and ten thousand transformations do not leave the round. All motive force does not leave the round. Spirit round, intention round, qi round, force round. Do not seek resemblance of form and bones; only seek sufficient spirit-intention. "Sufficient" means round.
Extend the hand as if taking a pulse; extend the hand as if asking the road.
Practice four kinds of force: elastic, shaking, splashing, and raising. Elastic force divides into rushing elasticity and sitting elasticity.
Extremely scattered and loose, yet extremely even and complete. Able to separate and able to join, rapidly joining and concretely joining.
Pulling the accordion: operate force within movement.
Body method leads hand method; hand method leads body method. Body and hand are one.
Intention is born from form; form turns following intention.
In standing and testing force, experience essence-full hunyuan body. Only by refining essence can it transform into qi. Without essence and qi, there is no force. Spirit should gather inward; do not stare. Experience the inside. Hair of the whole body standing like halberds is the expression of essence-full hunyuan body.
Strengthen finger-force training. Practice support points and straight points more. Practice in stillness and movement, practice as if topping objects. Support-point practice often breaks the body.
Practice hanging strikes often. Practice left and right side hanging strikes; they have great use in push-hands. Practice the single-hand reining-horse movement often. When using oblique saber, follow the posture in single practice.
Three toppings: head topping, hand topping, foot topping, practiced singly.
Standing work and testing force have three stages. First, loose, quiet, natural; spirit happy; open and broad; breathing natural; no holding or straining qi. Second, the body is even, complete, and full; one feels actual strength growing inside. Third, in testing one no longer fears movement and can bring it to use. Skill has filled spirit, intention, and force. In boxing studies there is a small attainment and one has entered the gate. Deepen research into complex testing force, then practice gradually deepens and one masters the middle achievement of boxing arts. Large movement enters small movement; small movement enters no-movement. At this time one enters the upper achievement of boxing studies. This is "boxing not boxing, intention not intention," and at this time one can produce great effect.
In the testing-force stage, go from simple to complex. The surface of force and intention is small, simple, and easy to do. Go from large movement to small movement, from extreme looseness to extreme tightness.
Practice more on the body; make it billow. The former teacher said: "The body moves like a mountain flying."
Only training the body will not do; only borrowing will not do. Outside world and one's own body must combine. Use the formless to direct the formed. Combine movement and stillness. First train the formless, standing practice; gradually train the formed, testing force; from slight movement to large movement; then from the formed back to the formless to experience it. Repeat for years as if one day and success is certain.
Excitation and inhibition must balance. Seek force among sinking, lifting, pushing, pulling, dividing, and closing. Spirit, intention, and force must unify and join. Seek force between issuing and withdrawing, moving and stopping, and in the alternation of vertical, straight, horizontal, and oblique. In practicing boxing, understand the four words vertical, straight, horizontal, oblique. Every movement is experienced within these four. When two people oppose each other, their movement is also within these four.
Feet and legs are like drills; waist like a wheel. Hands, arms, body, and head should all have spiral strength.
Hand and foot go out like a snake spitting its tongue. Practice many kinds of footwork and combine footwork with practicing fists. Practicing fists is the use of force on the fist.

Issuing Force

In issuing force, first practice rear-sitting force.
When issuing force, accomplish three points: hands, feet, and waist must be unified and joined. Pay more attention to the joining of the middle sections of each part.
If today the strength is greater, this shows past force was local and instinctive force was not expressed. Comparing before and after, it seems today's strength has grown; actually body and limbs are being used reasonably.
During testing and issuing force, do not make it absolute; it is relative. After issuing force there should be surplus force. Issuing and withdrawing are a contradiction.
This boxing is hunyuan force. In general it is two contending forces; at minimum the contact point has two contending forces.
When issuing force, do not lift qi or strain qi.
Mastering looseness and tightness in issuing force is very important. The better the looseness, the more violent and faster the issuing force.
First practice several kinds of force: forward issuing force, backward issuing force, and left-right horizontal force. Left-right force and backward issuing force are somewhat harder.
When issuing force, qi moves downward. For an instant, do not expel breath; sound calls from within and qi turns inside.
When issuing force, the large joints have not changed; only the angle and area at the contact point have changed. The palm-center changes, and the fist is the same. Force should issue continuously.
Emphasize spirit-intention striking. Spirit-intention and body strike at the same time. Striking with no visible form or little visible form is best.
Inner embrace, outer issue differs from swallowing and spitting. Swallowing and spitting can be done from hand and arm; inner embrace, outer issue is done in the body.
Inner embrace, downward press, forward issue and inner embrace, outer issue are two different strengths. The former is both downward and forward.
Accomplish chicken legs, dragon body, tiger embracing the head, and monkey image.
Intention when issuing force: the lower abdomen is like pushing and topping a pole; as the pole is inserted forward, behind the back it is also like breaking a rope, and like a startled horse that has shed its rope running straight forward.
Without moving the point, issue three palms continuously: first issue straight force, then continuous two-contending force, and immediately the body destroys through arm and hand to issue force again.
In single and double push-hands, one can issue by squeezing the point or by leaving the point. Squeezing the point is harder than leaving the point.
When issuing force forward, attend to the two shoulders. Do not put intention only in hands and arms. It is as if a wall destroys forward.
After palm or fist strikes out, do not brake yourself. There must be penetration. The whole body strikes out ruthlessly, ruthlessness starting from the heels, and the whole body shakes out.
Two kinds of issuing force: closed-mouth and open-mouth. Closed-mouth issuing often easily makes the head dizzy. Open-mouth issuing is better.
The front hand strikes the person; the rear hand uses strength, also called assisting strength.
Collision elasticity and sitting elasticity both divide into high, middle, and low.
Issuing force cannot be absolute. Absolute people cannot issue. The key lies in spirit stagnating; spirit stagnating is force stagnating. Thinking too much makes thought absolute and spirit, intention, and qi unnatural. Thinking of the effect first affects nature. It is better not to think of the effect but to look at the effect and summarize experience. In issuing force, first seek smoothness. Forward, smooth, straight force: practice upper, middle, and lower, then practice rear-pulling force, reining-horse force, and downward pressing with one slap. The key of upward issuing force lies in sitting the waist and hips and borrowing waist and leg force. The point does not change, but the body changes and moves; the original force is still expressed and must be even and complete. When the front leg strikes the person, the rear leg and foot must use strength.
When issuing force, sound comes out but qi does not come out. Different mouth shapes produce different sounds and different internal billowing locations.
Before issuing force, be soft and loose; issuing force is hard. Hard, soft, loose, and tight are one.
Experience issuing-force essentials through one exhalation and one inhalation. Experience the degree and function of hard, soft, loose, and tight. Victory and defeat are often seen between one breath and one breath.
Nourish from loose, joined, and even; suddenly concentrate and use. This is issuing force. Do more spirit-intention striking and less sinew-bone striking.
Golden rooster shakes its feathers: seek strength from stillness, seek strength from joining, seek use from strength.
Seek concrete force from whole-body force. Concrete force is the use of whole-body force. Whole-body force and concrete force both must be trained.

Use Of Force

When issuing force, emphasize spiritual force. Force is between about to issue and already issuing; do not hesitate.
When crossing hands, protect one's own center and seek the opponent's center.
When crossing hands, whenever he flashes, attack; whenever he retreats, advance.
When the opponent attacks, first there is receiving force, then use the object's reaction force to strike the opponent out. This requires use of levers, pry boards, and spiral force.
When an object starts to billow, its force is great. Xingyiquan says: "Extend the hand like taking a pulse; view people like artemisia grass; strike people like walking; rise and drill, fall and turn like an arrow darting."
As soon as the hand extends, combine peng, lu, ji, and an together. Several kinds of strength are used comprehensively. Within peng there is lu, ji, and an; within an there is peng and ji.
In push-hands, attend to distance so one's good skill can express. When hands touch, the arm should not straighten; a half-round is best. Listen to strength, also called understanding strength: know what the opponent wants to do through skin feeling; understand his power and grasp his intent. Know the body's looseness and tightness. Do not make one's arm or body into the opponent's lever. Especially attend to the contact point. Loosen until the body does not scatter, intention does not break, and everything connects, while at any time it can join. Slackness will not do.
Do not move steps lightly. Each step must have function and value.
As soon as hands move, have confidence in certain victory. Raise spirit, attack continuously, give the opponent heavy blows, and leave him no room to breathe.
Sometimes attack simultaneously with the opponent, returning strike for strike. Advancing is preserving oneself and striking the enemy.
Push-hands is striking.
When the opponent wishes to issue but has not yet issued, this is a good chance to attack. Before the word "one" leaves the mouth, force should issue. The muscles are originally relaxed; once intention tightens, pa! Force issues.
In real doing, the two hands cannot be parallel. They should be one front and one back, one up and one down, one left and one right. Then attacking and defending are convenient.
In ordinary times, cultivate the habit of form loose and intention tight. When meeting an opponent, do not tense the muscles, or one is easily led by the opponent and loses balance.
The former teacher said: "Blind fighting also has benefit." Fight all kinds of people. Some who do not know boxing are harder to deal with than those who do. Boxing practitioners have frames in their hearts; those who have not practiced carry no burden.
Guarding is striking; striking is guarding. Retreat is advance. Only attack can defend oneself.
The force point leads and shifts center of gravity. The force point is the force center, and the force center is the center of gravity. Listening to strength means recognizing the opponent's force center and center of gravity through skin response to the brain.
In push-hands, one may release the person as soon as hands touch.
Press downward, press tight, and immediately issue forward with one hand or both hands.
A single hand can use saber; both hands can also use saber. Once the opponent is led, immediately issue force a second time.
In push-hands, seek the force point through the support point and the center of gravity through the force point.
When touching hands with the opponent, one must turn the body sideways. Do not contact frontally. Hide one's center so the opponent cannot find it, while seeking the opponent's center.
When issuing a person with one palm or fist, one must turn sideways and follow the shoulder, arm slightly bent, elbow hanging down. Do not lift it outward or clamp it inward.
When meeting an enemy and touching hands, if the opponent strikes first, one must first move one's center away, avoiding the opponent's target, while striking the opponent's center.
Use the combined force of two palms. After the two palms contact the opponent, the rear palm opens and rubs the palm-center, spiraling forward.
In push-hands, make movements as small as possible. If small, the opponent does not easily notice before force has issued. If movement is large, the opponent easily dodges. Push-hands circles should be small; large is not good.
Moving hands is not the purpose; releasing the person is the purpose. So-called circling is for seeking the opponent's gap. Once a strikeable chance is found, attack continuously until the opponent has no power to counter and falls defeated.
When striking the opponent's upper body and two limbs, the aim is to penetrate his center; use friction force and filing force.
When touching hands, if the opponent is ordinary, enter directly. If he is somewhat more skillful, first make contradiction to confuse him, then immediately attack. If he enters with both hands, first sweep away the fingers and then attack.
If the enemy comes straight, I take him horizontally.
In testing and issuing force, move like an ape; spirit like an angry tiger.
After one has considerable skill, practicing boxing is like play.
The four forces vertical, straight, horizontal, and oblique combine, mutually use, and mutually transform. Various striking methods - hanging strike, circling strike, flashing strike, straight fist, head strike, hook fist, and so on - all must be practiced.
Do not practice striking dead people, and do not practice being beaten to death.
If the opponent grabs the arm, one may raise the elbow and shake the body to destroy him.
Fast point-striking punches have no force and are not frightening. Straight fist and hook fist land heavily.
Body method, footwork, and hand method, whether in free hands or push-hands, take personal advantage as the principle and change freely.
"Teacher's methods should be obeyed, but one must not be too rigid." "Boxing originally has no method; having method is also empty. If one method is not established, ten thousand methods are not contained."
After the two hands touch, changes in spirit, intention, angle, and area should also change accordingly, and the issuing-force point should shift with them.
The area at the contact point has not changed, but when issuing force the angle can change. The force point does not change; the force root can change. The body moves.
In push-hands, the two hands are each other's root and use. When the left hand goes out, the right hand follows; when the right hand goes out, the left follows. Both hands used together, or one hand primary and one secondary, are both acceptable.
Fast hands are not as good as a fast body. The body strikes the person; this appears in the hands.
Several double push-hands methods: left and right hands use rearward saber; left hand sabers and right assists, right hand sabers and left assists, with foot kicking, leg extending, waist turning, arm rotating, one hand hooking and one slapping. Left-right rotating saber uses left hand saber and right hand to urge, and conversely, using whole-body force. Left-right slapping: left hand slaps down, right hand destroys and slaps toward the opponent's right rear, and conversely, attending to whole-body strength. Bracing strike: if the opponent's two hands are above, brace upward toward his right shoulder, turning passive to active, while the right hand twists and drills upward from under his arm, braces him open, cuts directly toward his neck, and immediately issues forward. Left and right can alternate. If my left hand is under the opponent's right hand and my right hand clamps his left, my left hand shakes his right arm leftward with outer horizontal force, while my right hand issues inner horizontal force toward his left; as soon as the opponent is led, immediately issue force and step, not letting him breathe. As soon as hands touch, my two hands can issue horizontal force and step to collide; if one time fails, attack continuously. Touch hands and directly issue forward; straight force, elastic force, startling elasticity, and startling shaking are all acceptable, and issuing force has no break. As soon as the opponent releases the hands, vertical, straight, horizontal, and oblique force can be comprehensively used.
Single push-hands: when the right hand touches the opponent, the forearm twists downward to the right while lifting the right elbow, directly colliding with the opponent's right heart area or right shoulder hollow using a half-falling fist. If he does not fall, attack continuously. One may also use withdrawing-step large lu, also usable in double push-hands. Twist the forearm downward and attack with a straight fist. When touching hands, twist and press the opponent's large and small arms to one side while using the front shoulder to lean and strike. In push-hands, the contact angle is very important. Extending the hand is a bent-straight form; the forearm cannot be carried horizontally. When I make a fist or half fist, it must twist, wrap, and spiral. A large circle is not as good as a small circle; an invisible circle is best.
Whether single or double push-hands, the basic principle is to lift the opponent up and strike him. If he carries with the shoulder, use left-right inner and outer horizontal force to fan. If he collides straight, use left-right saber to strike. If he shakes the shoulders left and right, issue left-right horizontal force.
Long, middle, short distance and body-contact distance all must be able to express concrete force. One must be able to issue force in large movement, small movement, and when form does not move.
When issuing force, generally the body squats down, not standing straight, with more containment. Issuing force should strike his center, not the two ends or left and right.
Strictly avoid frontal contact; strike from the side. If the opponent pounces fiercely, one may stay in place, change body from frontal to side, and strike with cannon fist.
When two people move, first disrupt the opponent's shoulder-frame coordination, then attack his center amid the chaos.
When two people move, first attack his firmness, not his emptiness; attack his back, not his following side.
Boxing strikes one yin and returns one yang. Spirit is like an angry tiger; temperament like a spiritual rhinoceros.
Boxing is true only when it reaches no-intention.
Strike the side of the opponent's force head; do not strike its front. Let the force head pass and strike the side. Speak of angle.
Whether the opponent is tall or short, fat or thin, do not accommodate him. You strike yours; I strike mine, calm and at ease. In ordinary times, study the combat features of different height and body build.
Combat is nothing but vertical, straight, horizontal, oblique, high, and low. This is the general law.
In single push-hands, one can seize the hand and enter to issue. No matter how tall or powerful the opponent is, as soon as the arm shrinks one enters, or moves the step, twists the body, and uses spiral force to attack.
In single push-hands, if the opponent rolls my hand, I raise the elbow of the hand being rolled and use the elbow tip to strike at his chest, immediately using armpit palm with both hands' combined force. The elbow strike must use the body to destroy through the elbow. Or if the opponent rolls my right hand, I slide and press downward with the back of my right hand along his right leg, while my left hand passes over my right arm and attacks his chest.
In push-hands, also use sticking, connecting, adhering, and following.
In single and double push-hands, the center of gravity can move, as if placing one's center of gravity on the hand, arm, or some body part.
Advancing step, side body, straight palm, issue upward and strike the center. Force issues upward from legs, hips, and waist. Side-body straight fist strikes downward to the lower left and right ribs.
In double push-hands, if the opponent seizes my two shoulders or arms and I cannot enter straight, I can use the left hand to saber his right hand or lift and hang it, while the right elbow's middle section inwardly spirals and the fist strikes toward his face. In the spiral, the right arm must drill upward; without drilling, force is insufficient. Single-hand issuing, double-hand issuing, and combined-force issuing are all acceptable; be lively and changeable.
In single and double push-hands, including testing force, intention is lifting, pulling, bracing, and embracing.
After hands touch, if the opponent uses hand or arm to press my arm, my wrist points upward in a ball-embracing spiral and immediately changes passive into active.
When my right foot is forward and the opponent's left fist strikes, I withdraw the right foot and issue the right fist. If his right fist strikes, I bow the left body and strike with the right fist, hitting elbow and ribs together.
Push-hands must drill, wrap, twist, and move horizontally.
When using left and right saber, if the saber is old it will not do; if it is not enough, it will not do. Moderate is best.
Far intercept, near cut. In free hands, and in push-hands, one can lean-strike, shoulder-strike, and elbow-strike.
No blocking, no framing: only one strike.
Head strike is like a spear. The head strikes in five directions.
A thousand changes and ten thousand transformations do not leave the words cross and round. Famous Xingyi teachers said: beginning hand, horizontal fist, posture hard to invite; opened out, four-level, front and rear tips - vertical, straight, horizontal, oblique.
Sending the hand is not only once. Left and right hands alternately attack, or hands, feet, knees, and others are used together.
Dragonfly-touches-water method: leap up and strike.
In single or double push-hands, when encountering great force, use emptying, transforming, unloading, and walking methods; one cannot hard-top.
In double push-hands, use inner embrace and outer issue; release the person as soon as hands touch.
Use action force and reaction force to strike the opponent.
Snake movement: strike the head and tail responds; strike the tail and head responds; strike the middle and both head and tail respond together.
In push-hands, attend to containment in the waist middle section. The two shoulders contend open; step eyes change at any time; exchange centers, taking one's own obtained force as primary. Do not bull. The two hands should divide into left and right, front and back, bent and contained. When the opponent attacks me with straight force, take him above and below; if that does not work, take him with left-right horizontal force; if still not, use above, below, left, and right forces alternating together.
In single push-hands, when meeting great force there are three breaking methods: strike the front hand with the rear hand; use the leg as axis and avoid one's own center; use outward spiral.
Single push-hands or single-arm issuing should go out smoothly with the step rushing forward. Practice single-hand methods often. In movement, practice single slap, double slap, and double saber slap.
Practicing boxing requires fighting nature, duel spirit, and the spirit of lion and tiger.
If speaking of use, there is no force not possessed. It begins from standing work and is obtained from standing work. In stillness, seek one's own force; use is experiencing external force. In testing force, experience whether inside and outside have combined, whether spirit has reached material, whether coordination exists, how large the force is from small-movement testing force to large-movement issuing force. Issuing force is testing how large one's force is. First train issuing force on one surface, then seek multi-surface force. In testing force seek hunyuan force, not one-surface force; but at the beginning first train one-surface force, concentrate force and issue one surface well, then two-surface force, multi-surface force, and finally hunyuan force. Force is born from testing. Any acute angle, wherever it is, can issue force and explode.
Duanshou, or free hands, begins with four methods: large open door, flashing center gate, tiger embraces the head, and monkey image. Chicken legs, dragon body, tiger embracing the head, and monkey image are used in free fighting. Free fighting means practicing boxing on the body, real doing.
Filing force divides into middle filing, high filing, filing into falling, single-hand filing, and double-hand filing.
When fighting with an opponent in push-hands, no resistance is wrong, and absolute resistance is also wrong. Attack and guard are one; guard and attack are also one. Attack contains guard; guard must attack and cannot be passive. Guard contains attack. Guard and attack must be one, not one and two. Guard and attack are one movement. Practice flash-striking and retreat-striking. Strike while flashing, strike while retreating, reaching flash and strike as one and retreat and strike as one.
After contacting the opponent, changing the issuing-force point must be fast. Grasp distance in issuing force. Body and hand follow each other. Extending the hand does not pass the front toe tip. Recognize the point and issue force in time.
Light is spiritual force.
In single and double push-hands, if the opponent's force is great, I use the center and place center of gravity on the contact point. Above, below, left, right, front, and back can all be used. Make one's own body billow. If the opponent collides straight, I can collide obliquely left or right, using the action of action force. In sum, use contradiction to strike the opponent. After hands touch, make my center of gravity billow and place the billowing center on the contact point, on some part of the opponent, on a vital area. When it billows above, below, left, right, front, and back, the opponent cannot frame it; when the opponent is passive, I attack.
Force does not strike skill; skill does not strike force. Dare to exchange strikes with the opponent.
Prepare three moves before countering the opponent with one; only then may one sell an opening. A person who knows only one move cannot go out the door.
If the enemy comes straight, I take him horizontally. If he comes horizontally, I drill and strike.
Only when the body is dismantled can it be made whole. Extreme looseness can become extreme tightness; without extreme looseness there is no extreme tightness. When extreme looseness is achieved, qi, blood, spirit, and intention pass through, and the whole body becomes even and complete. Strike and issue force in seeming movement and seeming non-movement.
Moving body method without managing the point will not do. While moving body method, also manage the contact point, do not lose the point, do not break. At minimum manage the opponent's two hands; more importantly manage the middle section, the arms, in push-hands.
In push-hands, when drilling, wrapping, twisting, and moving horizontally, do not forget sticking. Vertical, straight, horizontal, and oblique must stick. Attend to stickiness; then what issues is more beautiful. Otherwise the opponent easily runs away, slips the point, or escapes the point. Without stickiness it will not do; without swallowing and spitting it is not good. Without stickiness there is no swallowing and spitting, and without stickiness it is not good to use swallowing and spitting; it is very slippery. To stick, first lead. If the opponent is loose, one cannot stick. First lead out the opponent's strength, ask out his strength. When two force points collide, use stickiness, then drilling, wrapping, twisting, and horizontal movement can be used, breaking through the periphery and attacking the center.
When saber does not move the opponent or oblique movement does not move him, change body method. You do not move, I move. Avoid the front and attack the side. Small force dealing with great force, small body dealing with large body, takes this method. If saber cannot move him and cannot press down, hang upward. If down does not work, go up. First slap, immediately saber obliquely, or use slap and oblique saber together. Do not follow the opponent; once you follow him, you break the body. You strike yours, I strike mine. See posture and strike posture; see technique and strike technique.
If side releasing and striking does not work, seek middle-upper. If middle-upper does not work, seek upper line. If above does not work, use side releasing and striking.
If a large-bodied person cannot be released, shake his five organs.
One cannot top center against center. The essential point of center lies not only in the spine but also in the two heels. The two feet change angles; guarding center is under the soles.
If the body moves while the hand tops the point, the body changes many directions, suddenly up and down, suddenly left and right, so the opponent cannot use the support point. If the opponent attacks the center, break it by circling.
If the opponent uses bursting strike, I use circling strike, bracing open the opponent and attacking. If the opponent strikes high, I use oblique saber to strike back. If his body and hands are above and can easily strike my face, I turn the hand over and strike left and right. When meeting solid force, use methods that disperse its solidity; if he comes straight, I take him left and right.
Ordinary people issue force unattractively because they cling to images and are attached. Touching hands is like operating oneself. Do not think about striking people; practice what you have learned on the opponent's body.
Sitting elastic force fails because pressing strength is too large and rushing strength too small. It should be small pressing and large rushing. This form strengthens force at the support point. The support point cannot go soft. Pressing is the branch; collision is the body and main attacking direction. It cannot be one then two; press and immediately collide. Pressing and colliding proceed simultaneously.
Above tight below loose, left tight right loose, front tight rear loose, rear tight front loose; looseness and tightness mutually used; half loose and half tight; lure the enemy deep. Adjust looseness and tightness of every angle at any time for my use. When meeting strong force, one must loosen at the point and loosen forward.
Squeeze the point, leave the point, and strike. If straight force cannot be released horizontally, release roundly. Practice long force more, and practice bends and folds of wrist and elbow joints more. Strike the center amid chaos.
When you see the cross, circle. After circling, enter. Yin hand circles; yang hand makes joint circles in rolling movement.
In double push-hands, one can use sudden startling strike, startling elastic force, and startling shaking force. The opponent is startled and suddenly attacked. The two hands alternately send the shoulders left and right.
Pressing and colliding are used together; hands cannot be low. This is leaning-pressing and forward collision at the same time.
Contact point and body must balance. When the fire-mechanism issues, it must fall; a bird has fallen down, and the person must be released down. Intention arrives and form follows; at any time and place practice boxing. Seek straight within bent, accord with spirit and qi. Touching hands is like touching electricity. Contact point and center must move separately; the point tops, then the center moves. They can be used analytically.
You, meaning the compiler, previously used ring movement often and pivot movement little. In push-hands, use dragonfly touching water, three points in succession.
The hand does not go out empty; intention does not return empty. It must bring something back. Whenever he flashes, strike. In double push-hands, pay attention to double-weighting; double-weighting makes movement inconvenient. Embrace roundness and guard intention. The hand extends no farther than the leg. Shoulder frame is properly coordinated. When issuing force, attend to the action of the pivot. Feet and head contend.
Spiritual coordination is primary; physical form is secondary. Use the pivot to strike people; use both large and small rings.
Excessive solidity becomes stagnant; stagnation is death.
The two feet and legs must constantly exchange center of gravity so the body does not lose balance.
Hands win three; feet win seven. If upper limbs and upper body use too much force, the body easily loses balance, head heavy and feet light.
The outgoing hand is like a finger flick; the returning hand like a steel hook. Use the body to issue force. The weight in the hands cannot exceed the force in the body, or one loses balance and cannot issue force.
Use the body to strike people. Often the first things to contact the opponent are hands and feet; hands and feet are the concrete use of the body striking people. Hands and feet must express body striking people.
After boxing reaches middle achievement, one no longer uses techniques. So-called techniques are concrete uses of force. After middle achievement, the hand goes out and it is a place; strike freely and naturally use mechanics.
Double push-hands slapping: after touching hands with the opponent, if my right hand supports and bursts against the opponent's left elbow tip while my left hand leans and presses his right hand, at this moment my right hand bursts and lifts his left elbow toward his centerline, while my left hand presses down his right hand, causing him to lose balance.

Colophon

Translated directly from the Traditional Chinese text of 《王斌魁先生授拳紀要》編錄：王安平, captured from the HK Yiquan Society public article archive and live-verified against the archive index on June 2, 2026.

Published in the Good Work Library under rights clearance received by the New Tianmu Anglican Church on June 2, 2026.

The English translation was independently prepared from the captured Chinese source for the Good Work Library. Source-text punctuation and evident web or OCR artifacts are retained in the Chinese appendix; the English follows the sentence sense of the captured text.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 《王斌魁先生授拳紀要》編錄：王安平

Source: HK Yiquan Society article 14

斌魁先生授拳紀要摘錄於後，供意拳氣功弟子學煉中參考。《紀要》原是按月日整理的，爲了學練的方便把內容分爲拳學理論、健身樁、技擊樁、試力、發力和力的運用等部分，一目了然。此《紀要》望反復閱讀，並寫下心得體會。不懂的屬於煉功時間不到、水平不到。要多問難，原重慶有個弟子石靜好問，南昌紅文、蕭縣的忠群、徐州的春雷等也都好問，值得大家學習。

1991年7月25日

拳學理論

1、呼吸的要求：靜、細、深。

2、許多拳家都練的四肢，不懂得練身體，練主幹的關鍵。不能光練四肢要練精神，要練童真之勇，不要後天的造型。許多拳術家沒有發揮人的本能，反而限制人們的本能。今天練拳要提高本能，發揮人本能的作用，不是限制人的本能。

所謂本能，就是人的身體物質條件和精神作用同時發揮良能，合乎人的生理條件。拳術的這一招那一式都是框框，都是人的精神枷鎖。人光靠本能的鍛煉不行，必須按照科學的合理的方法進行鍛煉，這樣才能發揮人的本能作用。什麽是科學的鍛煉方法呢?要總結吸收前人的合理經驗，補充個人的不足。以精神假借與體認爲根本，不動中求體會，微動中求認識，鬆緊鼓蕩作用于空間，無人當有人，有人當無人。所謂拳理，合乎力學原理，知道角度、面積的變化，利用本身的矛盾，解決和對方的矛盾。如和對方一搭手，在對方預動沒動之間的時候，掌握對方矛盾的變化，這是勝敗的關鍵，這是先發制人而不被別人制。彼不動我不動，彼一動我先動。

3、做到“恭、慎、意、切、合”五字訣。

4、知養知發(知練)。樁功、試力、發力(鬆緊鍛煉)同時鍛煉，主次分清，不可偏廢。

5、求勁別學招。

6、武是尚武，強壯身體。力大。術是活的，力學、技巧。

7、虛靈先定意，意在先。熔爐大冶身，講的是形，練的是形。陶冶性靈指的是內。

8、功力和技巧沒有止境。武是力量，術是技巧。

9、心誠則實，實則靜，靜極必動，動中出高功。

健身樁

1、練健身樁要返嬰兒尋天籟。

2、站樁時應是心臟無負擔，大腦得到休息。健身樁要求如此，技擊樁開始階段也是這樣。

3、“百練不如一站，萬動不如一靜”。從不動中去體會，從微動中去認識，往往人們不瞭解這個道理。不動、微動怎麽叫練拳呢?拳勁是從不動中去求取，舍此沒有第二法門。蹦跳僅是拳的練法中很少一部分，靜練則占拳的重要部分。樁功是根本、是基礎，不站樁難人意拳門牆，不站樁永遠不能窺視拳學真諦。

4、“三圓”養生樁意念好像淋浴，從頭流到腳，往下流向前方陰溝，可以治療高血壓。

5、伏按式(休息樁)。兩手兩腳如同肩寬站立，兩手輕輕按伏在桌上，好像休息，可以治療心臟病。

6、站健身樁時如池中魚，不上不下、不前不後浮在水中，平衡要掌握得好，周身渾圓，靠空氣的浮力。此時人感覺最舒服。

7、“三圓”坐樁：坐在沙發或椅子上，兩腳與肩同寬(稍寬也可)，兩手胸前如抱球狀。意念：球不松不緊。兩手也可下落到肚臍兩側(高或低點均可)，如兩手托球狀。時間稍長，球在手中旋轉或跳動。兩腳尖也可向上勾起，如腳托球狀，往前稍伸、彎曲。全身肌肉放鬆、精神安靜。意念：也可兩手如放在水面木板上，這樣覺得輕鬆些。總之，以舒適安祥爲原則。此樁適應年老體弱病殘者。

8、靠式提插樁：身背靠著一個物體，兩腳與肩同寬、稍曲，雙後下垂，掌心朝內，手指伸開，又拔又插(意念)。此樁適應老弱病殘，如青壯年煉功者不須身靠，兩腳雙重或丁八步站立均可。

9、伏按樁：上身前傾，兩手按於胸前。適應胃病。

10、高式抱樁：手背上斜指，兩手同肩寬，高與耳齊，右手心朝左，左手心朝右。此樁練臂力。

11、站樁時感到四肢酸痛時說明缺乏鍛煉，不要馬上停止，再堅持一會兒，堅持的時間是長功夫的關鍵。當然，不能堅持下去了不要硬堅持，時間總有個限度嘛。一種姿勢累了也可以變換一下姿勢、樁法。

12、站樁時要胸懷開闊，身形意念放大，猶如頂天立地萬丈高的巨人(這種意念不可時間過長，過長則跑氣了——筆者)，身軀挺拔，四肢支撐，周圍各部位都叫它相互牽扯，相互有拉力。

13、養生樁和技擊樁的不同在於意念活動不同。

14、三圓樁：神圓、氣圓、力圓。

15、神聚才能得神養。神聚還要活躍起來，體會體內的東西，全身都不要死，(樁功)神聚形才是整的。

16、樁功要做到肩掙肘橫，兩手撕擰。

17、站健身樁應是似尿非尿、似笑非笑。

技擊樁

1、四種技擊樁：

(1)提插式：上提下壓，前插下插，外撐內裹、銼、

(2)提抱式：提抱前扔。

(3)伏按式：好像按伏著一個球，外掰內合、前按插，揉搓著往外發力。

(4)伏虎式(低位大步樁)。

2、提插式技擊樁：意能爪力透手臂，又如提抓重物，隨時隨地抓起扔出去。

3、無論哪一種技擊樁在練時，腳下都要有提踩的意念，既提又踩，前腳提後腳踩，後腳提前腳踩。

4、握拳站樁：主要練習向前的頂勁。提沈、擰裹鑽，注意在各個角度、面積找勁，發力能否得力。

試力

1、求掙力。上下、前後、左右等八方均有掙力。前膝與後胯要有掙力，同時又要有合力。

2、要注意肩部放鬆下來。不少人肩都不松。試力在於腰、手、腿之間發生掙力：特別是兩腳要有力，好像把兩腳之間的—地蹬裂<意識)。肩不要想它，把它忘掉。

3、試力時手部應加大意念、加大精神力，因手部是接觸點。

4、肩部不要來回晃，這是太極病。對方擊在中心線，晃也沒有用。肩應隨身一起動，是個整體。

5、試力時應假借一切，同時考慮內部的變化。形曲而力有餘，氣直養而無害，蓄而後發。

6、伸手就是矛盾。手下身體上，手左身體右，反之如此。不做矛盾的動作、神態，對手難以迷惑，給對手造成錯覺，然後擊之、伸手就是矛盾，矛盾也謂之掙力。肢體之間，肢體與身體之間，肢體、身體和空間的矛盾等等都需要從理論上認識和實踐中體會。

7、平時要練整體的力量，八方不空，立感即應，一觸即發，練習本能。

8、力不空出，意不空回，要有整體勁，來回勁，捧、捋、擠、按不能單獨講用。

9、與假設大敵爭地位，守著當中一點。頭胸爲敵人要害。順人之勢，借人之力，勁斷意斷神連。重心保持皆在腰。頭項要頂，要有頂天立地的精神和方向、四處橫脹的感覺。勿忘。切記1

10、身手的矛盾，在試力時也可以手向前去，身向後來；手向後來，身向前去。越練身體越渾圓。

11、試力時意念活動有掙力，動作也應有掙力的表現。

12、身體活動的角度(架式)姿勢要越來越大，再越來越小，大小動作都要練，以便適合各種複雜的場合。

13、要練習西洋拳來研究中國拳，“洋爲中用”。

14、有了物質基礎以後，關鍵在於正確的精神(思想)作指導，精神是本拳的關鍵。精神是什麽?是假借産生的力量，假借是物件。有了目標、物件，再由精神支配，就是正確的意念支配。

15、意、氣、力要渾圓。開始是局部的、單線的，上的下的，左的或右的，這都不是渾圓。把上下、左右、前後、正的斜的橫七豎八都有機的聯繫在一起，這才是渾圓，這種渾圓都是在掙力中求出來的。如動一點牽動全身。我擊對方一點，不是用的局部力量，而是整體力，如同圓球一樣擊著對方。以我的整體擊對方的局部，以我的渾圓一體擊對方的散體。

16、一般拳術只有豎勁、直勁或橫勁，而沒有渾圓勁。要練多面力。渾圓力。

17、試力時注意全身各部是否均整，是否有的地方用不上勁，形成空位，或是過硬過僵不舒服。意念能否照顧全身，不能照顧全身就是局部。這都是在試力時應注意的基本問題。

18、試力時假借很重要，一舉一動要有明確的目的。

19、站樁、試力時(生活中)，注意和對方的接觸點上加大些意念(全身不要加大意念，一加大就易僵硬)，如手是最多最容易接觸對方的，所以，平時就應雙手加重意念，一旦接觸對方，手如兩把虎鉗、鋼鈎、利爪一樣。出手如鷹爪，回手似鋼鈎。

20、行動時(如走磨擦步)，周身要均整，特別是頭要撞人。

21、站樁、試力時應以自己舒服爲原則，周身各部不要有輕有重的感覺。

22、兩個手掌的大小魚際要經常吞吐，也就是伸縮。手掌不能固定不變。大小魚際的張合對發力關係很大。

23、一個人在練習時(試力)，如大敵當前，不是一個人練拳，在身外找人假借，利用條件反射。在做時不能絕對。所謂絕對力不能絕對，身有轉折餘地，有靈活性。

24、蛇纏肘，擰、裹、刀、插、鈎、銼一齊用。蛇纏肘關鍵在於腰，使用于單雙推手。銼分大銼和小銼。

25、揉球式：快慢剛柔相濟，各種形態表現：如前走、後退、忽左、忽右、忽前忽後、忽高忽低、忽上忽下。以意行氣，意氣力整體相合，這是最好的練習方法。做到圓融相通，生怕別人把球搶去。有時拿球外擊，有時用球和身一齊進擊，隨時隨地發球(發力)，全身協調一致。

26、三種操拳形式：栽拳、直拳(類似炮拳)和炮拳。操拳時身體要晃動起來，把身體蕩動起來。步法要多變。

27、試力時由慢到快，由輕到重。

28、試力時要全面試，精神力要放大，不可一招一式試力。周身要渾圓，做到挨著何處何處擊，起碼要有來回勁。

29、關於步法，前腳沖踏，身體前摧，頭向前撞，後腳輕蹬。

30、拳打遍身是法。鈎、銼、刀、插齊用。意念一動，身如火燒。所謂意拳，注重精神力和意感。意遍周身，這就是具體的精神力。

31、所謂假借，就是唯物的抽象，抽象要做到切實的真義。

32、從具體動作中求整體，從整體之中求具體的物質力量。

33、站樁、試力、發力時以人爲的條件反射(假借)作爲意念的物件。

34、前進後退左右轉動都要表現出整體一致性而不是局部的，要形體和精神的一致性，而不是單純的形體運動。

35、先求松、順、合，再求東西(功夫)。松、順、合本身就是功夫。

36、從極破體中求不破體，你師祖仰身操拳，大躬身沖拳，別人認爲是極失中的動作，但你師祖能做出力來。

37、“內抱外發”。如同抱嬰兒，懷中掉不了，又擠不壞，同時又有支撐力、外發力，這叫內抱嬰兒外發力。

38、試力時手的方向不變、身要變。做到身似遊龍，身形打不間斷。

39、單練刀手，便於雙推手。試力時定步、活步，前走後退，左右橫行都要經常操練。

40、技擊各樁和試力，手臂、腿、腳要拉扯上，腰部中節不能空。

41、試力時神意要遠，力發擔要遠。

42、形意拳名家曾說：腳占七分，手占三分，腳要提踩。說明腳在站樁、試力、發力、力的運用各環節的重要性。

43、一般人的力是長方的、四方的，意拳力是圓的、渾圓的，如圓球一樣，使對方感覺不到點。有固定點的發力、固定姿勢的發力、停止間的發力、運動中的發力、快步大動中的發力等等都要練習。

44、試力要上下掙擰，不可前後晃動。

45、栽拳分：大栽拳、小栽拳。小栽拳用處大。圈拳不要超過中心線。

46、蛇蛻殼：如一個圓鐵筒套在胳膊上，要突然抖擻出去。練習蛇蛻殼的樁功：蹲襠式(或丁八步)，兩手擡起高不過肩，與肩同寬，手指前插，如兩手臂前有老牛筋牽著。

47、站樁和試力時口裏如含一顆珠子。

48、技擊樁和試力，脖子和腳有如牽扯著橡皮筋。

49、不論樁功和試力都要做到松靜合。

50、站樁就是蓄力，如同水銀灌注全身。試力就是讓水銀活躍起來。發力就是運用水銀鼓蕩起來，讓它擊打體外物體，發揮效用。

51、具體打法具體操練。不具體操練四肢和身體不合，出擊無殺傷力(重量)，在具體操練中加大精神力。具體打法操練熟了，到時候就能運用。運用起來不講法、不思考。具體打法綜合用，連續發力，不管對方怎樣打，我要一鼓作氣，直到對方失去戰鬥力爲止。

52、千變萬化不離“圓”。凡是動力不離“圓”。神圓、意圓、氣圓、力圓。不求形骸似，但求神意足，“足”就是圓。

53、伸手女口號脈，伸手女口問路。

54、要練習彈、抖、潑、揚四種力。彈分沖彈和坐彈兩種。

55、極零散、極鬆散，又能極均整。能拆得開，能合得攏，迅速的合、具體的合。

56、拉手風琴：在行動中運力。

57、身法帶動手法，手法帶動身法，身手合一。

58、意自形生，形隨意轉。

59、站樁、試力要體會精滿渾圓身。煉精才能化氣，沒精沒氣，也就沒力。神宜內斂，不能瞪眼睛，體會內部，周身毛髮豎如戟，是精滿渾圓身的表現。

60、加強指力鍛煉。多練支點、直點。靜練動練，頂著東西練(意念)，支點多做破體的。

61、多練挂打。左右側面的挂打多練，在推手中作用大。單手勒馬動作多練。偏刀時走順勢單操練。

62、三頂：頭頂、手頂、腳頂單練習。

63、樁功、試力分三個階段：

第一個階段，松靜自然，精神愉快，舒展開闊，呼吸自然，不憋氣不弩氣。

第二個階段，身體均整、充實。感覺到內部增長了實力。

第三個階段，試驗時不怕動、能致用。技巧配合充實了神意力。在拳學裏已有小得，入門了。複雜的試力加深研究，再實踐逐漸深入，掌握了拳術的中成。大動進入小動，由小動進入不動，此時進入拳學的上成。這是“拳不拳意不意”了，此時可以發揮巨大的作用。

64、試力階段，由簡單到複雜，力和意的面小簡單易行。由大動到小動，由極松到極緊。

65、多在身上練，蕩動起來，先師說：“身動如山飛”。

66、光鍛煉身體不行，光假借也不行，外界本身結合起來才行。以無形支配有形。動靜相結合，先鍛煉無形(站樁)，逐步鍛煉有形(試力)，由微動到大動，有形再到無形去體會，反反復複數年如一日必定成功。

67、興奮和抑制要平衡。沈、提、推、拉、分、閉之間求力量。神意力要統一、要合。出收之間，行停之間，豎、直、橫、斜交替之中找力量。練拳要明白豎直橫斜四字，—切動作在此四字中去體會。兩個人對抗起來也是運動在豎、直、橫、斜四字之中。

68、腳腿如鑽，腰似車輪。手、胳膊、身體、頭部都要有螺旋勁。

69、出手出腳如蛇吐信。多種步法要練，把步法和操拳結合起來練。操拳就是力量在拳頭上的運用。

發力

1、發力先練習後坐力。

2、發力時要求作到三點：手、腳、腰要統一起來，要合。多注重各部中節的合。

3、所謂今天勁大了，說明過去的力量是局部的，本能力量未發揮出來，前後對比好像今天的勁長大了，實際上是身肢合理使用。

4、試力、發力時不要做成絕對的，是相對的。做到發力後有餘力。發出與收回爲矛盾。

5、本拳是渾圓力，一般是二掙力，起碼接觸點上是二掙力。

6、發力時不要提氣、努氣。

7、發力鬆緊掌握很重要，松得越好，發力越暴、越快。

8、可以先練習這幾種力：前發力、後發力、左右橫力。左右力、後發力難度大一些。

9、發力時氣往下行，一瞬間不出氣，聲由內喚，氣在內轉。

10、發力時大關節未變，只是接觸點上角度、面積變了，掌心變化了，拳也是如此，力要連發。

11、注重神意打，神意和形體同時打，不見形或少見形打最好。

12、“內抱外發”和吞吐有區別。“吞吐”是手上胳膊做起就可以丁，“內抱外發”在身上做。

13、內抱下按向前發和“內抱外發”是兩個勁，前者即向下又向前。

14、做到雞腿、龍身、虎抱頭、猴象。

15、發力時的意念：小腹如推頂一棍，把棍頂插前方的同時，背後又如掙斷一繩索，又好像脫了繩索的驚馬向前直奔。

16、不動點，連發三掌，先發直力，連續二掙力，緊接著身摧臂手又發力。

17、單雙推手可以擠點發，也可以離點發。擠點做比離點做難度大。

18、向前發力注意兩肩部，不要意念光在兩手兩臂，好像一堵牆前摧。

19、掌拳打出後，不要自己刹車，要有穿透力，整個身體打出去要狠，由腳後跟狠起，整個身體要抖出去。

20、閉口發力和張口發力兩種。閉口發力往往易頭昏，還是張口發力好。

21、前手打人，後手使勁，也叫助勁。

22、撞彈、坐彈力都分高、中、低。

23、發力不能絕對，絕對人發不出去，關鍵在於“神滯，“神滯”就是“力滯”。想得多了，思想絕對，神意氣不自然。先想效果影響自然，倒不如不想效果，而看效果，總結經驗。發力先求順，向前，順直力，上中下都練，再練後拉力(勒馬力)和下按一拍。上發力關鍵在坐腰、胯、借助腰腿力。點不變，身變了，走了，同樣發揮本力，力要均整。前腿打人，後腿腳要使勁。

24、發力時聲出氣不出，口形不同聲音不同，內部鼓蕩位置不同。

25、發力前要柔松，發力是剛，剛柔鬆緊是一個。

26、在一呼一吸上體會發力的要領，體會剛柔鬆緊的程度、作用，往往在一呼一吸之間見勝負。

27、由松合均中養，突然集中用，就是發力。多做神意打，少做筋骨打。

28、金雞抖翎，由靜求勁，由合求勁，由勁求用。

29、從整體力中求具體力，具體力是整體力的運用，整體力、具體力都要練。

力的運用

1、發力時注重精神力，力在預發即發之間不猶豫。

2、交手時保護自己的中心，找對方的中心。

3、交手時逢閃必攻，逢退必進。

4、對方進擊時先有承受力，然後利用物體的反作用力把對方擊出去，這就要利用杠杆、撬板、螺旋力的作用。

5、物體動蕩起來力量大。形意拳中說：“伸手如號脈，看人如蒿草，打人如走路，起鑽落翻如箭竄。”

6、一伸手“捧、捋、擠、按”結合一起用，幾種勁綜合運用。捧中有捋、有擠、有按，按中有捧、有擠……。

7、推手應注意：

(1)掌握距離，有利於個人發揮良好技能作用。搭手手臂不可伸直，半圓爲宜。

(2)聽勁(也叫懂勁)。知道對方要幹什麽?通過皮膚的感覺瞭解對方的功力大小，瞭解、掌握對方的企圖。

(3)知道身體的鬆緊。不要把自己的手臂、身體當做對方的杠杆，特別是接觸點要注意，要松到身體不散，意不斷要連貫，隨時又能合，鬆懈就不行了。

8、不要輕易動步，動一步就要有一步的作用、價值。

9、一動手就要有必勝的信心，提起精神，連續進攻，給對方沈重的打擊，不要留給對方喘氣的餘地。

10、有時和對方同時進擊，以擊還擊。進就是保存自己，打擊敵人。

11、推手就是打。

12、在對手想發未發時是進擊的好機會，“一”字未出口力就要發出去。肌肉原在放鬆狀態，意念一緊，啪!力就發出去。

13、實做起來，兩手不能平行，要一前一後，一上一下，一左一右，這樣進擊和防守時才方便。

14、平時養成形松意緊的習慣，遇到對手也不要緊固肌肉，否則易被對方牽動，失去平衡。

15、先師說：“瞎打打也有好處”，和各類人打，不會拳的有的比練拳的還難對付。練拳的心裏有框框，沒練拳的沒包袱。

16、顧，就是打，打就是顧。退爲進，進擊才能自衛。

17、力點牽移重心，力點就是力心，力心就是重心。聽勁是通過皮膚反應到大腦，認識對方的力心、重心。

18、推手時可以搭手就放人。

19、往下一壓一按緊接著單手或雙手就往前發。

20、單手可以刀，雙手也可以刀，只要一牽動對方就二次發力。

21、推手時通過支點找力點，通過力點找重心。

22、和對方搭手必須是側身，不要正面接觸，把自己的中心隱蔽起來，使對方找不到自己的中心，而找對方的中心。

23、單掌(拳)發人時，必須側身順肩，臂微曲，肘垂下，不要外擡與內夾。

24、遇敵搭手，如對方先出擊，必須先把自己中心躲開(避開對方所擊目標)的同時打擊對方中心。

25、兩手掌的合力使用。當兩掌接觸對方後，後手掌張開摩擦掌心，螺旋前進。

26、推手時動作儘量小，小了對方不易發覺就發力了。如果動作大，對方容易躲閃。推手劃圈要小，大了不好。

27、動手不是目的，放人是目的。所謂打輪(劃圈)是爲找對方的空隙，一旦找到了可擊的機會，要連續進攻，直到對手無力還擊敗倒爲止。

28、打對方的上身兩肢時，目的在穿透對方的中心，需用摩擦力、銼力。

29、和對方搭手，如是一般的對手，直接進；如對方稍高明一點，先作矛盾，迷惑對方，緊接著進擊。如對方雙手齊進，先掃除手指，然後進擊。

30、敵人直來，我以橫取。

31、試力發力時行動起來如猿猴，精神如怒虎。

32、有了相當功力以後，好像練拳如遊戲。

33、豎、直、橫、斜四種力結合互用，相互變化。各種打法是：吊打、圈打、閃打、直拳打、頭打、勾拳打等等都要練習。

34、不練打“死人”，也不練挨死打。

35、如被對方抓住手臂，可以揚肘搖動身體，摧毀對方。

36、快拳點打無力，不可怕。直拳、勾拳落點重。

37、身法、步法、手法不論散手、推手以利個人爲原則，任意變化。

38、“師法當遵守，不可太拘泥”。“拳本無法，有法也空；一法不立，萬法不容”。

39、兩手搭手後精神、意念的變化、角度、面積也應隨著變，發力點也應跟著轉移。

40、接觸點上的面積未變，發力時的角度可以變，力點不變，力根可以變，身動。

41、推手時兩手互爲根用，出左手右手隨，出右手左手隨，雙手齊用，或一手主一手次都可以。

42、手快不如身快，身打人，表現於手。

43、雙推手的幾種打法：

(1)左右手往後刀：左手刀右手助，右手刀左手助。腳蹬、腿伸、腰轉、臂旋。一手勾一手拍。

(2)友右旋轉刀：左手刀右手催，反之如此，用整體力。

(3)左右拍打：左手下拍，右手往對方的右後方摧拍打。反之，右手往下拍打，左手往對方左後方摧拍打。注意身體的整勁。

(4)撐打法：如對方雙手之上，此時向對方右肩處上撐，以被動變主動，同時右手由對方臂下向上擰鑽，把對方撐開，直接向對方脖頸砍去，緊接著向前發力。左右手可交替進行。

(5)如我左手在對方右手下，我的右手挾對方左手，此時我左手向左方抖動對方右臂(用橫外力)，同時，我的右手向對方左方發內橫力，只要牽動對方緊接發力(上步)，不容對方喘氣。

(6)只要和對方一搭手，我的雙手可發橫力，同時上步就撞，一下不成就連續進擊。

(7)和對方搭手直接向前發力，不論直力、彈力和驚彈、驚抖力都行，發力無斷續。

(8)只要對方一脫手，豎直橫斜的力可綜合使用。

44、單推手：

(1)右手和對方一搭手，小臂向右下方一擰的同時吊起右軸，直接向對方右心或右肩窩處猛撞(用半栽拳)，如對方不倒，連續進擊。

(2)可用撤步大捋(雙推手也可用)。

(3)小臂向下一擰直拳進擊。

(4)搭手把對方大小臂向一側擰逼的同時用肩前靠打。推手時搭手的角度很重要，伸手是曲直形，小臂不能橫擔，我握拳或半握拳要擰裹螺旋。大圈不如小圈，無形圈最好。

45、無論單雙推手，其基本原則是掀起對方而擊之。

(1)如果對方用肩扛的話，可以用左右內外橫力扇。

(2)如果對方直力撞過來，可以用左右刀擊之。

(3)如果對方左右晃肩，可發左右橫力。

46、長、中、短距離以及靠身的時候都能發揮具體的力。大動、小動或形體不動時也能發出力才行。

47、發力時一般身體下蹲，不用直立身體，含蓄一些。發力要擊其中心，不要打兩頭或左右。

48嚴正面側打。對方如猛撲過來，可原地不動，身由正面變側面用炮拳打。

49、兩人動起來，先打亂對方的肩架配備，乘亂攻其中心。

50、兩人動起來，先攻其堅，不要攻其虛；要攻其背，不要攻其順。

51、拳打“一陰反一陽”。精神如怒虎，氣質若靈犀。

52、拳到無意方爲真。

53、擊對方的力頭要側面擊，不要擊正面，力頭讓過去擊側面，要講角度。

54、無論對手個頭是高或低，或胖或瘦，都不要湊合對手，你打你的，我打我的，坦然自若。平時要研究個頭大小，身體胖瘦的技擊特點。

55、技擊無非是豎直橫斜高低，這是一般規律。

56、單推手可以搶手就進發，不論對手有多高，有多大力，手臂一縮就進去，或動步擰身用螺旋力進擊。

57、單推手，如對方捋我之手，我被捋之肘一豎用肘尖對準對方胸部擊打，緊接著用掖掌雙手合力打。肘打時要用身摧肘，這是其一。又如對方捋我右手，順對方右腿用我右手背下滑按之．，同時我的左手通過我的右臂上方向對方胸口進擊。

58、推手時還要用沾連粘隨。

59、單雙推手時重心可以移動。如把自己的重心放在手上、臂上或身體某一部分。

60、進步側身直掌上發打中，力由腿胯腰上發。側身直拳下打左右肋下部。

61、雙推手。對方雙手抓住我雙肩、雙臂，我直進不行，可以用左手刀其右手(挑挂也行)，右肘中節內螺旋拳頭朝對方臉上打。在螺旋中右手臂上鑽，不鑽力量不夠。也可以單手發力、雙手發力(發合力)都可以，靈活多變。

62、單雙推手做(試力在內)意念：提、拉、撐抱。

63、兩手搭手後，如對方用手或胳膊壓我手臂，我手腕如抱球狀上指螺旋即變被動爲主動。

64、我右腳在前時對手左拳打來，此時我右腳一撤步出右拳打。如對方右拳打來，我左躬身右拳打，連肘肋一齊打。

65、推手要鑽、裹、擰橫。

66、運用左右刀時，刀老了不行，不及也不行，適中爲好。

67、遠截近斬(散手)。推手時可以靠打、肩打、肘打。

68、不擋不架就是一下。

69、頭打一似槍。頭打五方。

70、千變萬化不離“十”和“圓”字。形意拳名師說過：起手橫拳勢難招，展開四平前後梢(豎、直、橫、斜)。

71、出手就不是一下，左右手交替進攻，或者手、足、膝等一齊用。

72、蜻蜓點水打法。躍起來打。

73、單雙推手時遇到力大的要運用空、化、卸、走的打法，不能硬頂。

74、雙推手時利用“內抱外發”，搭手就放人。

75、利用作用力和反作用力打擊對手。

76、蛇行：擊頭尾應，擊尾首應，擊中間兩頭首尾齊應。

77、推手注意腰中節含蓄。兩肩爭開，步眼隨時變動，交換中心，以自己得力爲主，不要頂牛。兩手要分開左右手、前後手，曲折含蓄。對方直力攻我時，上下取之，不行，左右橫力取之，如再不行，上下左右力交相取之。

78、單推手遇見力大的，有破法三。

(1)後手打前手一下。

(2)以腿爲軸避開己中。

(3)外螺旋。

79、單推手或單臂發力，應是順而出，步前沖。單操手多練。運動中練習單拍、雙拍和雙刀拍。

80、練拳要有鬥性，決鬥精神，有獅子和老虎的精神。

81、若言其用無力不具。是從樁功開始，從樁功中得來的。靜的時候求本身的力量，用是體會外部的力量，試力要體會內外結合了沒有?由精神到達了物質沒有?協調了沒有?由小動的試力到大動的發力，力量到底有多大?發力就是試驗自己的力量有多大。先練一面發力，再求多面力。試力求渾圓力，不要求一面力，但開始先練求一面力，集中力量發好一面力，繼而兩面力、多面力直到渾圓力。力由試而生。銳角無論在何方都能發力爆炸。

82、斷手(散手)，開始有四種打法：

(1)大開門。 (2)閃中門。 (3)虎抱頭。

(4)猴像。雞腿、龍身、虎抱頭、猴象在散打中的運用。散打就是往身上操拳、實做。

83、銼力分爲中銼、高銼、銼著栽、單手銼、雙手銼。

84、和對手打起來(推手)不抵抗是錯誤的，絕對抵抗又是錯誤的。攻守是一個，守攻也是一個，攻中有守，守必須攻，不能消極的守。守中有攻，守攻做到一，不能做成一、二，守和攻是一個動作。閃打、退打要練習，閃中打，退同時打，做到閃打合一，退打合一。

85、接觸對方後發力變點要速。發力掌握距離，發力身手相隨。伸手不過前腳尖，認點發力要及時。

86、光線就是精神力。

87、單雙推手如對方力大，我利用中心，把重心放在接觸點上，上下左右前後都能用，把本身蕩動起來。如果對方直撞，我可偏撞，左右偏撞，利用作用力的作用。總之，利用矛盾擊對方。搭手後，把我的重心動蕩起來，把蕩起來的中心放在接觸點上，放在對手的某一部位上，要害的部位上。上下左右前後蕩起來，對手就招架不住了，對手被動我進擊。

88、力不打功，功不打力。要敢和對方換打。

89、準備三下子，才能還擊對手一下子，才可賣破綻。只會一下子的功夫，不能出門。

90、敵以直來，我以橫取，橫來我則鑽打。

91、把身體拆散了，才能整起來。極松才能極緊，沒有極松，就沒有極緊。做到了極松，氣血神意才通，周身才均整。在似動非動中打人發力。

92、走身法不管點不行，走身法同時還要管著接觸點，不丟點，不能斷，起碼管著對方的一雙手，重要的管著中節胳膊(推手)。

93、推手，鑽裹擰橫別忘了粘，豎直橫斜要粘，注意粘性，這樣出東西更漂亮，不然對方容易跑掉、滑點、跑點。沒有粘性不行，沒有吞吐不好，沒有粘性就沒有吞吐，沒有粘性不好利用吞吐，滑得很。要粘必須先引，對方松不能粘。先引對方的勁，把對方的勁引出來、問出來、兩個力點相碰擊的時候用粘性，然後鑽裹擰橫就能用上，突破週邊，攻其中心。

94、刀不動對方、偏不動對方時，自己要轉換身法，你不動我動，避開正面，進擊側面。力小對付力大的，個小應付個頭大的，採取這種打法。刀不動壓不下來，往上挂。下不行往上走。先拍打，緊接著刀偏，拍打刀偏一齊用。不隨對方，一隨對方就破體，你打你的，我打我的，見勢打勢，見招打招。

95、側面放打不行，中上找，中上不行，上路找，上面不行側面放打。

96、個大的不放，震動他的“五臟”。

97、不能中頂中，中的要點不僅在脊骨，在兩腳跟上，兩腳變換角度，守中在腳底下。

98、如果身動手頂住點，身多變方向，忽上忽下，忽左忽右，不被對方利用支點。對方攻中劃圈破之。

99、如對方崩打，我用圈打，撐開對方進擊。對方高打時我偏刀還打。如對方身手在上面容易擊我臉部，我翻手打，左右打。碰到實力採取分散其實力的打法，如對方直來我左右取之。

100、一般人發力不漂亮，著相、執著了。搭手如同自己在操作，打人不要想，把自己學的東西往對方身上練。

101、坐彈力發不好，在於按勁大，沖勁小，應是按小而沖勁大。此式支點加強力，支點不能打軟，按是支節，撞才是本體，主攻方向，不能一、二，按時跟著就撞，按撞同時進行。

102、上緊下松，左緊右松，前緊後松，後緊前松，鬆緊互用，半松半緊，誘敵深入。各個角度的鬆緊隨時調整，爲我所用。遇見強力必須松點，往前松。

103、擠點離點擊。直力橫放不行，圓放。多練長的，多練腕關節、肘關節的曲折。趁亂擊中。

104、見“十”字就劃圈，劃了就進。陰手劃圈、陽手劃節圈(滾動中)。

105、雙推手時可以用淬驚打(驚彈力、驚抖力)。對方受驚突然進擊。兩手交替左右送肩。

106、按撞合用，手不能低，這叫伏按同時前撞。

107、接觸點和身上要平衡。火機一發務須落(鳥落了下來)，把人要放倒。意到形隨，隨時隨地都作拳。曲中求直，和神氣相吻合。搭手如觸電。接觸點和中要分開動，點頂著然後動中，可以分解用。

108、你(指筆者)過去環動的多，樞動的少。在推手中用蜻蜓點水，一連三點。

109、手不空出，意不空回，非要帶點東西回來不可。逢閃必打，雙推手必須注意雙重，雙重不便行動。抱圓守意，手伸不過腿，肩架配得備當。發力時注意樞的作用，腳和頭相爭。

110、精神的配備是主要的，形體是次要的。要用樞打人，大環小環都用上。

111、過實則滯，滯則死。

112、兩腳、腿要不斷地交換重心，才能使身體不失去平衡。

113、手勝三、腳勝七，上肢上身用力大身體易於失去平衡，頭重輕腳。

114、出手如指彈，回手似鋼鈎。用身體去發力，手上的重量不能超過身上的力量，否則失去平衡，發不出去力。

115、用身打人，．往往先接觸對手的是手腳，手腳是身打人的具體運用。手腳要體現出身打人來。

116、拳到中成以後就不用招了，所謂招是力的具體運用。中成以後出手即是處，隨便打，自然運用力學。

117、雙推手拍打，和對方搭手後，如我右手托崩對方左肘尖，左手伏按對方右手時，此時我的右手崩掀對方左肘(往對方中心線處)，我的左手下按對方右手，讓其失去平衡。

Source Colophon

Source text: article 14 of the HK Yiquan Society article archive, captured in articles_with_content.json on June 2, 2026, and live-verified against the public archive index the same day.

The source appendix includes only the article text. Photographs, book scans, manuscript images, and separate book-page editorial matter are not reproduced here.

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