Demonstrated by Lu Shengli

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

Santi Shi practice includes several steps. First, you need to study the Santi Shi movements and stance carefu
facilitate
the development of correct feelings, for example feelings of qi flow, at all key acupuncture points throughou
maintain relaxation during Santi Shi training, especially for beginners. Secondly, you should learn to generate
express it in your physical movements. As in all internal martial arts training, your practice should be led by y
Twenty-
Four Key Points (will describe later) will further enhance your training.

At different stages of your training, your mind should be used in different ways. Because the training process
practice daily and have patience. Beginners may be able to maintain the correct posture for only three to fiv
correctly for about thirty minutes, you will have developed a strong foundation for further progress in your p
were
known to have required that their students practice Santi Shi for at least one to two hours everyday. Withou
that
such practice engendered, it was considered pointless to teach other skills.
Basic Principle

The inspiration for Santi Shi comes from the Daoist principle that describes the creation of the universe. It st
generates Two, Two generates Three and Three generates all the things of the world. The Dao originates fro
undifferentiated state of the universe. From the Dao, a qi force is generated which initiates change within th
and
yang. Thus, although the xuwu state appeared to be empty, it had within it a creative force that could bring o

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

Liangyi, the Two in the principle of creation, is the point at which yin and yang become separated into two
attributes.
Yin and yang are qualities possessed by all objects in the universe. When yin and yang interact, a new entity
and the new entity is called Sancai the three essentials.

Sancai, or the Three Essentials, is the generative point from which all perceptible things derive. Sancai con
valuable treasures of the universe: sky, earth and humans. Sky is characterized by the attributes of yang; ear
Humankind is generated from the interaction of sky and earth.

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

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

Santi or Sanjie is the foundation of all skills in Xingyi Quan and the starting point for all change and developm
Santi Shi, also commonly called Sancai Shi, is a technique that embodies the tripartite principle. It can be div
parts
known as Wuji Shi, Taiji Shi, Liangyi Shi, and Santi Shi. Santi Shi practice incorporates the core concepts of Xin
other
Xingyi Quan skills.

Sancai Sanbao Santi San

Movement to Form Standing Posture

 Wuji Shi:

Wuji Shi - Wuji Standing is a preparatory form that involves simply standing upright. In this form, the body sh
should be empty. Everything should be quiet, with only a glimmer of intention inside the mind to initiate mo
about
something strongly, even about your practice, you are not yet ready to move. You should maintain Wuji Shi u
quieted
completely.

Movement Description for Wuji Shi:

Stand upright with both feet together. Your arms should

thighs with your palms facing in. Hold your body erect a
of
your tongue should touch the upper palate behind your
slightly withdrawn (fig. 1).

Focus your mind on the Jianjing points to encourage rela

on
the Quchi points and Shaohai points to cause your elbow
mind on the Jiaji point to expand the middle of your upp
spine. Focusing your mind next on the Tanzhong point a
trickling down your breast bone to your navel will cause
slightly
and feel hollow. After using your mind to achieve these
just
experience the comfortable relaxed state of your body a
mind.
Your shen should be fully alert, and you should feel as th
your body to begin moving.

Fig. 1

Taiji Shi
Taiji Shi Taiji standing signals the beginning of the form. Your mental intention and the flow of qi will cause
body. It
is important in Taiji standing to distinguish between yin and yang. Yin is a substantial quality and represents
insubstantial and characterizes movement. Although yin and yang are separate and distinct, they should mu
each
other in all physical processes. Taiji standing creates an inclination to move and to keep the mind quiet. The
feelings as he begins the form.

Movement Description for Taiji Shi:

All physical movement starts from this point. When you

keep
your body erect. Do not lean in any direction. Focus you
top
of your head and imagine that your body is suspended
foot on your right heel about forty-five to sixty degrees
shoulders
and drop your elbows. This will cause your hands to fee
feeling
and slowly move both hands in front of your abdomen.
your right hand, and the pad of your left middle finger s
right middle finger. Look at the nail of your left middle f
Fig. 2
Relax your hips and knees. This will cause a feeling in yo
Follow this feeling and slowly bend your knees and low
are
over your toes. At the same time, drop your elbows dow
cause your hands to move slightly up. Let your fingers p
face
the ground while you slowly shift your weight to your ri

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

Movement Description for Liangyi Shi:

Imagine using the nail of your right middle finger to hold

will
cause your left middle finger to move forward. Relax you
left
elbow. Then, stretch your left hand up and forward. Simu
your
left foot and pull your right hand, which it is in front of yo
your
body tightly (fig. 3).

Look straight ahead and stretch your left hand out until th
the
level of your nose. Your left palm should face forward. Ke
Fig. 3 bent.
Pull your right hand back until the Yuji point on your right
point
on your navel. Your right palm should face down. Step for
with
your left foot. Shift about thirty to forty percent of your w
your left
knee slightly bent (fig.4a).

Keep your body erect and stable. Imagine that your waist
hips, that your shoulders, in turn, are pushing your elbow
pushing your hands. Be careful during this sequence that
Imagine
that your hips are pushing your knees, which are then pu
 movements
of your upper and lower body should be fully coordinated
components should be integrated. If this posture is done
still
separate, become integrated. Physically, Liangyi Shi is a d
Santi Shi through the integration of yin and yang.

Santi Shi

It is said: Dao came from xuwu, the insubstantial and emp

then,
qi generated yin and yang which became integrated and
generated all things in the world. In Xingyi Quan, Santi Sh
skills.

When Santi Shi or Trinity Standing is generated from Lian

physical
movement. (Figs. 4b, 4c, and 4d show this posture from d
movement has taken place.) The Santi Shi posture should
minutes. This will help develop strength, particularly in yo
train
your mind to integrate the different parts of your body.
 Fig. 4a Although there is no physical movement during Santi Shi,
to
the various postural requirements. It is important to keep
your
neck and spine straight and your shoulders and hips level
in
any direction.

Fig 4b Fig. 4c Fig. 4D

If done correctly, Santi Shi will improve many of your gongfu skills because it will significantly increase your l
strengthening of your legs, imagine that you are trying to raise your front knee slightly. This will create a feel
burning sensation in your back leg.

The internal feelings that develop through Santi Shi are very complex, and so this practice can be very helpfu
so
that it can lead the internal components that direct your physical movements. The mental aspects of Santi Sh
step-by-step.

Changing-Side Form:

When your left hand and left foot are in front during Santi Shi, the posture is called left-side Santi Shi. The op
as
right-side Santi Shi. You should practice equally on both sides.

Movement Description for Changing-side Form:

In left-side Santi Shi, focus your mind on the right Jianjing point to relax your right shoulder and on the left H
hip.
Then, imagine moving your tailbone over your left heel. This will cause your weight to shift forward onto you
shifting forward, relax your left hip. This will cause your left foot to turn on the heel about forty-five to sixty
time,
pull both hands back slightly.

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

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

Then, focus your mind on your left shoulder. This will relax your left shoulder and cause your right foot to ste
time,
pull your left hand back until it is in front of your stomach with your left palm facing the ground. The fingers
to the
right and forward. The Yuji point on your left wrist should touch the Shenqie point on your navel. At the sam
forward
until your right index finger lines up with your nose and your right palm faces forward. Shift your weight forw
percent
of your weight is on your right leg. Keep both knees bent slightly. Look straight ahead.

Santi Shou Shi

(Closing Form)

When it becomes difficult to focus your mind on maintaining the correct body positioning and intention, you
Continuing to hold the posture beyond this point can increase your leg strength, but it will not benefit your i
ready
to end your standing practice, use the ending form, also called the ending form for trinity standing or, more
form
will provide a feeling of refreshed completion to your practice.

Movement Description for the Ending Form:

If you have been standing in the left-side posture, relax your left shoulder. This will cause your arms and legs
and
withdraw your left foot and left arm. Bring both feet together. When your left hand pulls back, raise your rig
meet
in front of your chest. Then push your hands down slowly in front of your stomach. Keep both knees bent (fi
Turn your right foot on the heel until your feet are parallel. At the same time, straighten your legs slowly unt
6).
Continue moving both hands down and gradually separate them so that each hand rests along the correspon
straighten
up. Relax your whole body and breathe deeply, smoothly and slowly several times (fig. 7).

Fig. 5 Fig. 6 Fig. 7

Six-direction Force

When you have developed the physical ability to hold the Santi Shi posture correctly, you should begin to tra
Although your body will appear to an outside observer to be motionless during Santi standing, many change
be
occurring inside your body. It is said of this state that Outside there is stillness but inside there is movemen

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

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

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

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

Upward Force: Focus your mind on Baihui, the acupuncture point at the top of your head. Imagine that it is p
that
your feet are being inserted into the ground. This will create a reverse direction force that will push your bod
of
your feets being inserted into the ground, the more upward power you will feel. Be careful that the force is
important that your body always be upright, especially your neck and head.
Downward Force: Focus your mind on the Dantian in the center of your lower abdomen. Think about relaxin
about
your qi sinking down to the Dantian. This will cause your body to feel heavy and drop slightly. Imagine also th
into
the ground.

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

Backward Force: Focus your mind on the Jiaji point in the center of your back and imagine that it is pushing b
characterized as leaning on the mountain. Imagine that your left foot is pressing down into the ground. Th
torso
is pushing toward your back. At the same time, imagine that your right hand is pulling something back and th
the
downward force in your left foot. The integration of the feeling in your right hand with the downward press
the
backward force.

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

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

In the beginning of your practice, you should concentrate on only one of the six directions of force. When yo
direction, proceed to work on the next one. Remember that this training involves using only your mind to lea
internal feelings. There is no overt physical movement. Sometimes, a strong, clear feeling inside your body m
movement.
You should neither seek to increase such a feeling nor struggle to stop the involuntary movement. Just main
continue
with your six-direction training.

When you can practice each direction of force separately with confidence, you can practice pairs of force. Fir
downward
forces together; then forward and backward forces and finally leftward and rightward forces. This gradual pr
most practitioners find it difficult to focus on more than one point or direction at a time. When practicing pa
the
paired force directions. Initially, change your mental focus slowly and with clear intent from one force in the
you will
be able quickly to switch your mental focus back and forth between the two different directions. Eventually
you
are focusing on the two directions simultaneously. When you can do this routinely, your mind will generate a

Acquiring this ability takes a great deal of practice, so be patient. With sustained practice over a long period
a
pair of directions will seem almost effortless. Then, you can extend your practice to include all three-paired f
such
training is to increase your ability to generate or withstand power from any direction instantaneously and w
Integration Force

Basically, the six-direction force is an expanding force. He jin or integration force is the other important force
Shi.
It balances your energy, makes you more stable and allows your internal components to be comfortably coo
also
increase your internal power. As with six-direction force, integration force concerns mental intention and ph
involve overt physical movement.

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

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

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

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

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

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

Integration force practice will strengthen your qi, increase your mental control and concentrate your shen. T
movement in
your arms and legs will gradually cause internal changes. This is what is meant by the traditional adage that
training. As training improves sufficiently, the internal and external can be integrated. At this point, you can
external movement and focus more on training the internal components. Gradually, your internal feelings w
internal
change will automatically cause an external change. At high levels of mastery, it is possible to focus exclusive
else, that is, mind (yi), qi, jin and physical movements, will follow naturally. With this ability, you will have fu
force.
Twenty-Four Key Points

For more detailed practice of Santi Shi, one should keep in mind and conform with the Twenty-Four Key Poin
skill.

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

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

Most people believe the Eight Word Song was written by Master Li Luo Neng. It should be used in everywh
important for all movements. Sometimes people refer to it as the twenty-four key points in Santi Shi becau
character/words
includes three points, resulting in a total of twenty-four ideas.

Xingyi masters traditionally introduce the Twenty-Four Key Points when students start to practice Santi Shi w
traditional
training.

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

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

Below is Some Explanation of Twenty-Four Key Points:

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

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

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

* Tongue should be ding (pushes up to gums behind incisors), like a lion wants to swallow an elephant. This w
Dantian.

Kou

Kou means withhold, suppress, restrain, hold, keep, control, lock up, or button up.

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

* Back of palms and feet should be kou (suppressed), like hands can grip or lock up something and feet can g
will make ones hands really strong and ones steps really stable.

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

Yuan

Yuan means circular, round, smooth, or flexible.

* Back should be yuan (round), as if internal force pushes the body forward. This will keep ones tailbone in t
ones
shen rise to the top of head.

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

* Tiger mouth (the area between thumb and forefinger) should be yuan (round), hands should open like eag
binding and controlling force.

Min

Min means quick, nimble, agile, sharp, acute alert, or sensitive.

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

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

* Hands should be min (quick), like a starving tiger wants to spring on a goat. This will train one how to move
moves.

Bao

Bao means hold, carry in arms, or embrace.

* Dantian should be bao (embrace), like holding qi in Dantian and never to be destroyed. This will train one h
use
ones qi.

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

* Both sides of the chest should be bao (held in), like carrying something in the chest. This will train how to u
body.
 Chui

Chui means droop, hang down, or vertical.

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

* Both shoulders should be chui (sink and relax), as if using shoulders to chase elbows. This will make ones a
agile. Qi can move to arms and hands smoothly.

* Both elbows should chui (drop down), as though the qi can move in the inside of ones arms. This will make
stronger
and train side-to-side force.

Qu

Qu means curve, bent, crook, or winding.

* Arms (elbows) should be qu (curved), like a crescent moon. This will make ones internal force in the arms

* Legs (knees) should be qu (bent), like a crescent moon. This will make ones internal force in the legs becom

* Wrists should be qu (curved), like a crescent moon. This will make ones internal force concentrate in the h
forward
and backward continually, freely and smoothly.

Ting

Ting means press onward, upright, erect, stiff, or straight.

* Neck should be ting (upright), the chin should be tucked back slightly. This will enable ones qi to rise to the

* Spine and waist should be ting (erect), like keeping straight. This will make ones internal force move smoo
arms
and legs freely, and also exciting ones qi to permeate every part of ones body.
* Kneecap should be ting (stiff), like making stronger. This will make ones qi comfortable, extend ones shen

There are a lot of things on which one should focus during practice, but no one can do these all at one time.
cannot fight while focusing on these points either. One should only practice one of them at one time. So, on
it
becomes ingrained, so that one does it naturally without focusing on it. Then one can move to the next pract

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

From the above description of Santi Shi, one can understand why people traditionally refer to it as the sourc
establishes a good foundation for Xingyi Quan training. From internal and external practice, each of the twen
the
benefits of this training can then be applied everywhere in one's movements and applications. How well one
determine how high a level one can reach in Xingyi Quan. Thus, Santi Shi skill is emphasized greatly.