Introduction | Section 1 | Drills and Applications | Concepts and Theories

The third empty-hand form of the Wing Chun system is called Biu-Tze (pronounced byou-jee). Meaning "Thrusting-Fingers," this form centers on the delivery of focused force into the opponent at extremely close ranges. Its use is targeted for survival in unarmed vs. armed situations of both single and multiple opponents, and therefore it revolves around the delivery of techniques that create permanent (and sometimes fatal) injury. Not all lineages train it in this fashion, however.

Some schools teach that Biu-Tze's "emergency" techniques were created to help you regain the centerline if you have lost it; however, this is incorrect. Why? Because we have already learned this principle in everything leading up to Biu-Tze.

Beginning with the Siu-Nim-Tau, almost everything we do revolves around the centerline and how important it is for effective protection and attack. The Chum-Kiu expanded this further by teaching us varying angles and how to regain the centerline so as to place us in a more efficient position. This was then reinforced even further through Chi-sau and Lap-sau training, for anyone that loses the centerline will immediately tell you that you are in a very bad situation.

This knowledge of the centerline is a prerequisite for learning the Biu-Tze vs. learning how to regain it. So at the AWCA, we follow the Yip Man concept that Biu-Tze is not for recovering the centerline; instead, it is for the delivery of permanent/ fatal attacking actions.

Because of the nature of this curriculum and the concepts that it represents, the Biu-Tze is never taught to anyone that has not first demonstrated an extremely strong and upright moral character. Prior to utilizing any of these movements or employing its concepts, a practitioner must already have a refined force in which his/her power can "lash outward" with a great deal of elasticity. Even the slightest stiffness or tension will create a hole in your defense, which is why you will hear that the movements from this particular form can actually get you hurt if you try to do them without being taught how to use them.

In other words, the movements by themselves mean nothing. It is the concepts "behind" the movements and "how" they are being used that creates the effectiveness of Biu-Tze.

Therefore, I must caution everyone that you should never employ these movements in a real situation unless you have been properly trained in it by a knowledgeable teacher. Not only can you create irreperable harm to someone if used inappropriately, but you can also get fatally injured yourself without knowing the "why's" behind it. This is not a game. This is real life, and it is permanent.

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Biu-Tze is very interesting to a Wing Chun practitioner in that we expand our skills of explosion to generate a penetrating explosion of force in everything that we do from this point on, which is extremely valuable to close-quarters fighting (as well as for fighting multiple armed attackers).

A practitioner can "wedge in" to the opponent via angulation, thereby penetrating his or her defense and capitalizing on this extremely close distance. An extremely competent Chum-Kiu is required before even thinking about learning Biu-Tze, which is why the Chum-Kiu is said to be the "bridge" between the Siu-Nim-Tau and the Biu-Tze.

Biu-Tze: Section 1 (3.40 MB | 1 min. 25 sec. | WMV format)

Biu-Tze: Section 1
	Hoi-ma ("Opening the stance") Refer to Chum-Kiu for opening the stance. When completed, continue to step 2 below.
-1-
	Yat-chi-chung-kuen ("Character 'Sun' Thrusting punch") Bring the left hand to the centerline.
-2a-
	Yat-chi-chung-kuen (continued) Thrust the fist directly forward to full arm extension, keeping the fist on the centerline.
-2b-
	Open the hand to a Biu-Tze-sau position.
-3-
	Saam-Yiu-sau ("Triple Wagging-hand") Keeping the arm fully locked out and the wrist on your centerline, drive the extended hand down.
-4a-
	Saam-Yiu-sau (continued) Drive the hand upward.
-4b-
	Saam-Yiu-sau (continued) Drive the hand downward a third time.
-4c-
	Huen-sau Circle the hand down, out and back to the inside. Continue this circling until the hand stops as shown in figure 6.
-5-
	Saam-Yiu-sau Drive the hand to the inside.
-6a-
	Saam-Yiu-sau (continued) Drive the hand to the outside.
-6b-
	Saam-Yiu-sau (continued) Drive the hand to the inside.
-6c-
	Huen-sau Circle the hand down and then up.
-7-
	Saam-Yiu-sau Drive the hand upward.
-8a-
	Saam-Yiu-sau (continued) Drive the hand down.
-8b-
	Saam-Yiu-sau (continued) Drive the hand up a third time.
-8c-
	Tan-sau Turn the palm over to form Tan-sau.
-9-
	Huen-sau Circle the hand to the inside...
-10a-
	Huen-sau (continued) ... until the fingers are pointing down. Forcefully snap the fist closed and keep the arm fully locked out.
-10b-
	Huen-sau (continued) Forcefully snap the fist closed.
-10c-
	Hau-jarn ("Withdrawing-elbow") Withdraw the arm via Hau-jarn.
-11-
[Repeat steps 2a. through step 11 for the other side]
	Kup-jarn ("Downward Overhead-elbow") Turn to the left and begin the Downward-elbow strike.
-22a-
	Kup-jarn (continued)
-22b-
	Kup-jarn (continued) Completion of Kup-jarn.
-22c-
	Kup-jarn Turn 180-degrees while simultaneously beginning Kup-jarn to the other side.
-23a-
	Kup-jarn (continued)
-23b-
	Kup-jarn (continued) Completion of Kup-jarn.
-23c-
	Kup-jarn Turn 180-degrees while simultaneously beginning the third and final Kup-jarn.
-24a-
	Kup-jarn (continued)
-24b-
	Kup-jarn (continued) Simultaneously while completing Kup-jarn, the left comes under the right arm.
-24c-
	Shat-geng-sau ("Throat-Cutting hand") "Explode" the left to eye level with Shat-geng-sau. Simultaneously, the right slides under the left.
-25-
	Shat-geng-sau with step Step forward while executing a right Shat-geng-sau.
-26-
	Hau-jarn Withdraw both arms via Hau-jarn.
-27-
	Au-bo ("Sweeping-step") From the previous position...
-28a-
	Au-bo (continued) ... the right foot sweeps in a semi-circl to the other side.
-28b-
	Au-bo (continued) Planting fully down, the weight shifts to the back leg and...
-28c-
	Au-bo (continued) ... the lead leg now turns in and sweeps in a semi-circle.
-28d-
	Au-bo (continued) Continuing the sweep....
-28e-
	Au-bo (continued) ... it ends with body being in Yee-chi-kim-yeung-ma back in the starting position.
-28f-
[Repeat step 22a. through step 28f. on other side]
	Pie-jarn ("Horizontal Hacking-elbow") Turn to the left while beginning Pie-jarn.
-36a-
	Pie-jarn (continued)
-36b-
	Pie-jarn (continued) Completion of Pie-jarn.
-36c-
	Pie-jarn Turn 180-degrees while beginning Pie-jarn to the other side.
-37a-
	Pie-jarn (continued)
-37b-
	Pie-jarn (continued) Completion of Pie-jarn to the right side.
-37c-
	Pie-jarn Turn 180-degrees to the left while simultaneously beginning the third and final Pie-jarn.
-38a-
	Pie-jarn (continued)
-38b-
	Pie-jarn (continued) Completion of Pie-jarn. As Pie-jarn is completed, the left hand moves under the right.
-38c-
	Shat-geng-sau Drive the left hand to eye level with Shat-geng-sau. Simultaneously, the right hand withdraws via Hau-jarn.
-39-
	Chang-sau ("Spade-hand")
-40-
	Biu-Tze-sau ("Thrusting-Fingers" strike) Turn to the front while simultaneously beginning Biu-Tze-sau.
-41a-
	Biu-Tze-sau (continued) Completion of Biu-Tze-sau.
-41b-
	Noi-moon-Fook-sau ("Indoor-area Bridge-On arm") Bring both arms to the front, left over right. Both hands are palm downward.
-42-
	Shat-geng-sau Thrust the left hand forward to Shat-geng-sau.
-43-
	Tan-sau Turn the hand over to Tan-sau.
-44-
	Huen-sau Begin circling the hand inward and then downward until the fingers are pointing directly down.
-45a-
	Huen-sau (continued) Snap the hand shut to make a fist.
-45b-
	Hau-jarn Withdraw the arm via Hau-jarn.
-46-
[Repeat step 36a. through step 46 on the other side]
	Kwai-jarn ("Kneeling-down elbow) Begin turning to the left while starting Kwai-jarn.
-58a-
	Kwai-jarn (continued)
-58b-
	Kwai-jarn (continued) Completion of Kwai-jarn.
-58c-
	Kwai-jarn Turn 180-degrees while simultaneously beginning Kwai-jarn for the other side.
-59a-
	Kwai-jarn (continued)
-59b-
	Kwai-jarn (continued) Completion of Kwai-jarn.
-59c-
	Kwai-jarn Turn 180-degrees while simultaneously beginning the third and final Kwai-jarn.
-60a-
	Kwai-jarn (continued)
-60b-
	Kwai-jarn (continued) Completion of Kwai-jarn. As Kwai-jarn is completed, the left simultaneously moves under the right.
-60c-
	Huen-Got-sau ("Circling-Cut hand") The left hand "cuts in" at a downward angle while the right hand simultaneously withdraws via Hau-jarn.
-61-
	Chang-sau Withdraw the left arm while simultaneously executing Chang-sau.
-62-
	Biu-Tze-sau Turn back to the front while beginning Biu-Tze-sau.
-63a-
	Biu-Tze-sau (continued)
-63b-
	Noi-moon-Fook-sau Both hands come to the font with the left on top of the right. The palms of both hands are downward.
-64-
	Shat-geng-sau Simultaneously withdraw the right while executing left Shat-geng-sau.
-65-
	Tan-sau Turn the palm over to Tan-sau.
-66-
	Huen-sau Circle the hand in and down until the fingers are pointed directly downward.
-67a-
	Huen-sau (continued) When the fingers are directly downward, snap the fist closed.
-67b-
	Hau-jarn Withdraw the arm via Hau-jarn.
-68-
[Repeat step 58a. through step 68 on the other side] When finished, you have completed Section 1 of the Biu-Tze

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It has been said that the Biu-Tze's purpose is the employment of deadly force, and I feel that it is very important to clarify this statement further.

A Wing Chun practitioner is trained in a variety of concepts to appropriately and effectively deal with either one or multiple opponents, as well as fighting in all ranges. If that is true, then why would a concept such as Biu-Tze even be necessary? What would be happening to make such a lethal form of training relevant?

Biu-Tze/ Chang-sau/ Shat-geng-sau (video coming soon)

Biu-Tze-sau/ Chang-sau/ Shat-geng-sau
	As the attacker launches a straight punch, the defender defends with Fook-sau and Biu-Tze-sau.
-1-
	Biu-Tze-sau transitions to Lap-sau to control the arm, while Fook-sau lashes out with Chang-sau.
-2-
	Keeping the momentum going, Chang-sau now moves to Lap-sau for controlling the arm, while the previous Lap-sau drives into the opponent's neck with Shat-geng-sau. This is followed up with chain-punching, etc., so that the opponent cannot recover.
-3-

The answer is actually very simple. In reality, there is no way for us to know what situation we might find ourselves in. In most cases, we will simply walk away, and naturally this is always the best course of action for any situation. Sometimes that is not possible, though, and our methods will see us protected.

In many situations, though, today's attackers are armed cowards running in gangs. Because they have no morals or standards by which an upright human being lives by, they live by a code of cowardice, arming themselves to take advantage of the weak.

In these situations, it could very well be a cause of life or death for us. If we do not employ methods to disarm them and account for their armed friends, then we place ourselves in a grave situation.

The Biu-Tze requires elastic force in which to "explode" into these movements so as to render the attacker immediately injured, while also taking into account the ever-changing positions of their armed friends.

Therefore, there "are" times when the protection of self from literal life and death situations could become a reality. And in these cases, this is what the Biu-Tze was designed to accomplish.

Biu-Tze-sau Countering Lin-wan-kuen (video coming soon)

Biu-Tze-sau Countering Lin-wan-kuen
	As the opponent drives in with the first punch, the defender defeats it with Biu-Tze-sau.
-1-
	As the opponent continues with the next punch, the defender counters with Biu-Tze-sau...
-2-
	... and drives to full arm extension, nullifying the punches.
-3-

Equally important is "the moment," which can change from situation to situation. The environment, your physical condition at that time, your emotional state; these and many other areas all play a part in how you will fair at the time your skills are needed. And this is the mindset that a Wing Chun practitioner will address in his or her daily training.

During the creation of Wing Chun, it was not so uncommon that a situation could turn into a life-or-death event. The founders of the system realized that there were, in fact, times when a practitioner would simply have no choice but to inflict fatal injury in order to survive.

Ergo, the Biu-Tze.

There are many practitioners around the world that periodically face these situations even in today's society, so the Biu-Tze continues to be a reliable response. These events involve not only multiple attackers, but multiple armed attackers. It must be understood, however, that the Biu-Tze is never taught to anyone who hasn't first demonstrated an extremely strong moral character. It said that some practitioners have gone their entire lives and never learned this form or the concepts that it teaches.

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"Emergency" Techniques
The term "emergency" is, for some, a confusing issue. Some feel that it relates to the situation of if we lose our centerline, we are in danger of losing the fight. Therefore we must employ "emergency" techniques in order to regain it. Others, however, feel that the term "emergency" relates to a life-or-death situation, such as the premise of us being unarmed and our attackers are armed.

The AWCA continues to teach what was passed to us, and we were taught that the term "emergency" relates to the latter.

For example, the Siu-Nim-Tau and Chum-Kiu curriculums have expounded heavily on the concept of the centerline. In order to even begin learning the Biu-Tze, a great deal of competence must already be present. And part of this competence is that the centerline is paramount to everything we do.

If we lose the centerline, we have already learned how to regain it and put ourselves back into a positive vs. negative position. So if this is true, then how could the third form revolve around a concept that was already learned?

The term "emergency" as it relates to Biu-Tze training is that our lives are in peril. The possible scenario of being unarmed and facing an armed attacker was not uncommon in the days of our ancestors, nor is it uncommon today. It does not automatically mean that you have to employ deadly force, and naturally we want to refrain from this.

But in the end, you do not get to pick-and-choose who, how, or when you will be attacked. And if you are unarmed and your attacker(s) are armed, you must do what needs to be done. The Biu-Tze was created for this scenarios, and as a Japanese fable exclaims, "You will take them to the destruction they seek."

"Biu-Tze Does Not Go Out The Door"
Because of the nature of Biu-Tze and what it teaches, our ancestors designed a simple saying to stress the importance of this training: "Biu-Tze does not go out the door." This means that not everyone was honored by learning it, and if you were fortunate enough to have learned it, do not let anyone else see you training it. Why?

As every student of Wing Chun knows, every attack has a defense. Even those that seem to be undefendable by an opponent actually has a defense. And in many cases, the defense lies within the very form that the attack is in. With some actions, however, the Biu-Tze - the final empty-hand form - is where you will find the most advanced concepts of defense.

The Biu-Tze is not just a collection of actions; instead, it is using attack as defense. And because of this, one schooled in its use can expediently defeat an otherwise undefeatable opponent. Therefore, "Biu-Tze does not go out the door" keeps this training protective for the use of Wing Chun practitioners.

In today's world, however, there are very few "secrets" of Wing Chun, so this particular saying does not have the same premise as it once did.

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The final empty-hand training of Wing Chun is paramount for all practitioners, but it should never be trained until the first two curriculums are fully competent. If you are at this level, though, and you are ready for the next phase of training? Then Volume 4: Biu-Tze will take you there. With the complete form, all of the drills and applications, and the concepts and theories behind the movements, I highly recommend "Volume 4: Biu-Tze" of the AWCA's eBook Training Series.

This video-illustrated in-depth workbook takes you through the complete Biu-Tze curriculum from start to finish with nothing left out. A lot of questions exist as to "what's what" where the Biu-Tze is concerned, and Volume 4 answers those questions by taking you step-by-step through this fascinating study of Wing Chun training.

Volume 4: Biu-Tze

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Forms and Drills

Updated: 07.19.2008 11:42AM MST