Some Training Methods in Practicing Chinese Traditional Kung-fu
Different styles or schools of Chinese Kung-fu as Tui Shou (pushing hands) in Tai Ji Quan, Da Shou(keeping one’s hand put up on the one of his opponent) in Fujian He Quan (crane boxing) and Li Shou (touching hands) in Wing Chun Quan, all have their various training methods. Their principles are supposed to be the same: to increase your feeling abilities and to decrease your responsing time in actual combating and to learn when and where your opponent's balance is changing that would be the point you are attacking.
There are Dan Tui (single pushing), Shuang Tui (double pushing), Ding Bu (still standing) and Huo Bu (moving stepping) in Tai Ji’s Tui Shou. The basic eight principal movements in Tui Shou applied are named Peng, Lv, Ji, An, Cai, Lie, Zhou, and Kao. The common objective of them is changing your posture and the center of your gravity in moving following your opponent's each movement. You must take notice that you are the follower and you must stick onto your opponent's hands or arms or body neither lose the point nor being over. The key is to Ting Jin (to listen his attacking force) getting where the center of his gravity possibly should be or really is. In a split second, you should use the frame such that your attacking point is in line with the center of his gravity. Then you can mobilize your strength to combine it with his force to lift his feet up from the ground. In practicing, every push made by you is a circle, half of it is to defense and the other half is for attack. This is, in fact, very scientific. A famous General Qi Jiguang in Ming Dynasty said, "You don't act or block until the proper time exist but make one single movement to achieve your purpose."
Tai Chi traditional books always require you that "first being familiar with the movements in order to learn how to Dong Jin (to understand your strength and the other) from both sides, then you can act before his move." Yi Jing (the book of changes) also mentions the same principle: "When your Yin and Yang are actually existed but not known by others, you will be moving ahead of your opponent." The book of Lao Zhi used the term "to achieve intelligent." He said that "knowing others well, one would be quite wise in brightness while you know yourself will be much clear in minding." In short, your main purpose is to know the strong and weak forces sent by your opponent so that just a little effect will be enough to work against a strong one during Tui Shou. You will act right if you know your opponent's next movement while he doesn't know yours. Da Shou in He Quan is the same as Tai Ji Tui Shou having got Dan Da (single putting up), Shuang Da (double putting up), Ding Bu and Huo Bu. In Shuang Da Shou, both you and you opponent are facing each other with all your hands laid on the others circumvolving in defending and attacking.Playing He Quan should be emphasizing and focusing on the mid-line of your opponent's body. In the Da Shou process, your purpose is to attack the mid-line no matter who move first. Your attacking should be aiming at your opponent's body but not his hands. Your ultimate goal is to make him fall down on the ground suddenly and swiftly. The technique is supposed to catch the beginning of you opponent's force punched at you but to eliminate the force when it is weaker or vanished at its ending by using your touching, minding and understanding of the touched strength and hitting forces made both by you and him. General Qi also said the same thing as being hard enough before the force made by your opponent but soft after it Quan also emphasizes the use of the interchanging and harmonization of the hard and soft forces. During the process of Da Shou, it is best if you could stiffen up the inside upper arm but soften the outside forearm. When your arms and hands are in motion, they should be soft until they are touching wherever of your opponent's body. The more widely known is that Wing Chun Quan has been as much as similar to He Quan but a few different from it. In their movements with one's circling hands, there are also single, double, still and stepping Tui Shou. Wing Chun's specialized rolling arms have been very unique. You'll touch and feel the attacking force made by your opponent and get the best point to contact with your specialized techniques as Tan (spreading over), Bang (blocking by your arm), and Fu (squat down a little). Your purpose is to destroy your opponent's attacking plan with your movements in arc, in tri-angle and some natural re-bounced forces. You are supposed to get the opportunities to hit your empty-headed opponent in a speed in the least of time. The principle in your hitting would be that you should be protecting your mid-point and attacking from there, using your side force to block the coming straight force made by your opponent but using your straight force to make his side force away, stopping his force when it is reaching you whereas following it when it is returning and punching along straightly by throwing your hands ahead. It is important that both parties must stick their hands together in these exercises to get all the Xu (emptiness), Shi (solidness) and Bian Hua (changing) with both sides. Tai Ji's "listening to the forces" describes them all. There is a common saying "you touch your opponent listening to all the Xu Shi Bian Hua without making or heating any sound." You cannot rely on your eyes to faster react in actual combat. Some Yong Chun masters said, "Your eyes should be on your fists," Furthermore, you must keep in mind that the above-mentioned Tui Shou skills will be exercises but not real fights. There will be no predictable moves in actual combat, your opponent might be fighting apart from you or hitting you in real touching. General Qi again said, "You must test what you've learnt." The aforementioned exercises are very good in testing your skills in Kung-fu indeed.
Notes: General Qi Jiguan was the Chief Commanding General leading the fights against Japanese Samurais, who occupied many lands of China, when they were obsessed in killing and raping. The other successful achievement he did was reviewing most kinds of Chinese Kung-fu then, selecting those most useful forms and styles and redesigning any or all of them. He also redesigned some weapons fighting Japanese. Soon all Japanese Samurais fled when they heard the name of General Qi.
Wushu Festival
Some Comparisons between Several kinds of Tai Ji Quan(II)
Tai Ji Quan in the early period of the Republic of China was mostly presented as Kung-fu which had significant combating meaning and function. Judging the Quan according to the existing pictures and information, we know that the practitioners of Tai Ji Quan in the 1920s mainly began in practicing Kung-fu. Their movements, moving frames, hand-attacking techniques, advancing steps, body postures, stances, stepping forms and indicated and reflected that they were practicing Kung-fu when they were playing the Quan.
Tai Ji Quan in the early period of the Republic of China was mostly presented as Kung-fu which had significant combating meaning and function. Judging the Quan according to the existing pictures and information, we know that the practitioners of Tai Ji Quan in the 1920s mainly began in practicing Kung-fu. Their movements, moving frames, hand-attacking techniques, advancing steps, body postures, stances, stepping forms and indicated and reflected that they were practicing Kung-fu when they were playing the Quan.
Sheng Jiang Hi Pi Nei Dan Gong
Coordinated and Commented by Nian Jiang Sheng Jiang (up and down) He Bi(closing and inaugurating) Nei Dan Gong(internal alchemy Kung-fu)was founded by Chen Jie in Qing Dynasty. Researching lots of Nei Dan Gong appeared in the past for ages, he realized that there were strong points and also the weak in every method the ancients adopted to practice the Gong. Inspired by the line of “Chu Ru(breathing in and out) Fei (unbalanced) Ze Shen Ji(your spirit and body) Hua Mie (being destroyed), Sheng Jiang (breathing up and down) Xi (being stopped) Ze Qi Li(would make your interior strength and breathing ) GuWei (getting isolated and dangerous)”in the book of Su Wen, Liu Wei Zhi Da Lun Pian(an ancient Chinese medicine book talking about some theories on the main principles in curing any or all sicknesses by acupuncture and Chinese herbs in China), he had been cognizant of that whether the Sheng Jiang (up and down) Chu Ru (in and out) of one's Nei Qi (internal breathing and strength) in his body were normal or not had a significant impact on his lifespan. He thought that practicing and creating one's Nei Dan by operating his Nei Qi up and down as well as closing and inaugurating inside his body might be a most effective way benefiting him infinitely. He created this Gong Fa (Kung-fu method) as a result and wrote a book named Sheng Jiang He Bi Nei Dan Gong.
Nei Dan Shu (internal alchemy) gradually had been formed and coming into being and, developed by ancient people in China with or without various kinds of religious superstition or impractical Shell. Xian(the gods) Fu Shi(eating some special pilular medicine made of metals mainly) as Wai Dan Shu (the external alchemy)in pursuing their healthiness and longevity. In natures, Mei Dan Shu had belonged to the realm of life sciences. Why had many books of Dan Jing (alchemy scriptures) borne some contents of metaphysics? There were two primary reasons. One of them was attributed to the limitation then. Some physical phenomena happened inside or outside their bodies or spirits while they were involving in any Wai Dan, such as their feels in floating, gravitating, tingling, itching, radiating or heating, or getting a sense of warm current and touching electricity, pulling, flopping and so on. They could not explain those physical phenomena scientifically so that lots of their mysterious and metaphysical opinions were formed accordingly. The other was that people's thoughts were affected by mystifications then.
The Various Practicing Methods and Objectives in Sheng Jiang He Bi Nei Dan Gong
The Nei Dan Gong in mining consists of the following eight parts: 1. Xian Qing Man Bu (stepping up and down idly and slowly) Yi Shou Xin (to collect your minding), 2. Yi Ran Ru Zuo (sitting down cozily) Ti Ning Shen (to keep your spirit concentrated), 3. Da Kai Tian Men Ti Ying Qi (keep your mind open to capture natural power from outside), 4. Shun Ying Zi Ran (adjust yourself to the nature) Yi Tiao Xi (to coordinate your breathing ), 5. Feng Huo Tong heart joined together to keep your breathing up and down), Yong Yi Sheng Jiang (make the powers of your lung and heart joined together to keep your breathing up and down), 6. Yi Zhang Yi Chi Yi He Pi (make yourself tensioned and relaxed to and fro to close and open your minding), 7. Hun Yuan Yi Qi Cheng Zhi Dao (associate your body with your spirit together creating your interior strength getting a splendid condition), 8. Fu Yang Ying Er Cheng Sheng Ti (nurture an infant to become a saint).
Chapter One Xian Qing Man Bu Yi Shou Xin
1. The practicing method: be relaxed, stand naturally with your body vertical, before entering the phase of Ru Zuo(sitting stilly), you should keep your breathing naturally, raise your arms in front of your chest as if you were holding a ball, and shake slightly to relax your body. Then you should gently close your eyes but still can feel a gleam of light, and shut your ears intentionally so that you can not hear the external sounds (namely Ning Er Yun in Dan Shu). Slightly move your mouth and form a smile naturally , make your tongue touch your palate so that you can relax yourself both physically and mentally. When feeling free and comfortable, you can begin to step forward slowly and leisurely. Doing this , you should step forward slowly and leisurely. Doing this , you should step your left foot forward and leftward with your heel touching the ground first. Simultaneously press your hands downward and the push forward and leftward with the palms downward. At the same time you should correspondingly raise your right heel and then turn your head leftward slightly and exhale a breath. Mind in words "Xi Ri Li De You Gen Ji" (there is a foundation formed with lots of former moral efforts) to exhale turbid breath out and concentrate your mind. After exhaling, you should have a break for a while to resume your breath in normal. Then again you step your right foot forward and rightward with your heel touching the ground first. Simultaneously withdraw your hands from the left side like a wavy line and then push forward and rightward with the palms downward. At the same time you should correspondingly raise your left heel, turn your head rightward and forward slightly and exhale a breath. Mind in words” Jing Zhao Qu Shi Za Nian Qu”(expel the miscellaneous thoughts now) to let your confused breath out and your mind collected. After exhaling, pause for a while to regain your normal breath. Again, step your left foot forward and leftward with your heel touch the ground first. Simultaneously withdraw your hands from the right side like a wavy line and then push them forward and leftward with the palms downward. At the same time you should correspondingly raise your right heel and then turn your head leftward and forward slightly and exhale a breath. Mind in words "Za Nian Qu Xi Zhen Yi Zhi" (let your confused thoughts go with true feelings coming) to make your confused breath out and your minds collected. After exhaling, you should pause for a while to resume your breath in normal. Then again, step your fight foot forward and rightward with your heel touching the ground first. Simultaneously withdraw your hands from the leg side in a wavy line and then push forward and rightward with the palms downward. At the same time you should correspondingly raise your left heel and then mm your head rightward and forward slightly and exhale a breath. Mind in words "Zhen Yi Zhi Shi Xin An Yi" (coming is the intendment, easing is the heart) to let your confused breath out and your mind collected. In case you have taken two steps to your left and two to the right following the method, and have minded the whole poem through four lines in eliminating your miscellaneous thoughts, then you would have finished a round Leisurely and slowly, you can continue idly taking steps this way for eight rounds namely you would take sixteen Steps to the left and other sixteen to the right, and mind the poem eight times in all without any spoken sound. Finishing eight rounds, you can have a break and get ready to practice the second part of the Kung-fu.
Exercising Xian Qing Man Bu (stepping idly and slowly), not only should you smoothly coordinate the movements of your head, arms and legs, but also be unfettered and free, easy and comfortable, so that gradually your confused thoughts could be eliminated naturally and unknowingly. Make sure that you should not be precipitant and abrupt.
2. Objective:
The objective is to make the practicer free from his miscellaneous thoughts, naturally eliminate his confused thoughts to attain the true feelings required during the practicing process, and then help him gradually to enter a state of tranquilization. As everyone knows, without managing to eliminate one's confused thoughts, he could not enter a state of tranquilization practicing any Jing Gong (tranquil Kung-fu) well. Nei Dan Gong is a relatively advanced form of Jing Gong. If a practicer could not have eliminated his confused thoughts first, he wouldn't be able to continue his Nei Dan Gong in practicing. Every school of Nei Dan Gong pays special attention to train one's internal mind, namely he has to eliminate his confused thoughts. Some people compare one's confused thought to a saying "Xin Yijan Yi Ma" (one's mind jumps like a monkey and his intention runs like a horse, that's to say, whimsicality). He has to fasten his mind and intention not interrupting his normal Nei Dan Gong practicing.
A book of Gui Zhong Zhi Nan (a guide book that tells some Taoistic principles) says, "Lao Qin Yi Ma Yu Xin Yuan (you should control your mind from being fanciful and fickle), Man Zhe Gong Fu Lian Gong Qian (be patient and slow down when you are practicing and refining your Nei Dan). Da Dao Jiao Ren Xian Zhi Nian (the primary principle of Nei Dan Gong tells you that you should eliminate your confused mind), Nian Tou (Za Nian) Bu Zhu Yi Tu Ran (your effort will become futile in case your mind is not controlled yet)”, That means when you are practicing Nei Dan Gong, you should get fight minding first. If you could not eliminate your confused thoughts, your fight minding could not be established and you cannot practice the Gong well. However, your confused thoughts could not be eliminated easily. A famous scholar, Gao Panlong, in Ming Dynasty said "E Nian Yi Qu (one's evil ideas could be got rid of easily), Za Nian Nan Chu (while miscellaneous thoughts not)” in his book of Gao Zi Yi Shu, (the letters left by Gao Zi). One’s confused thoughts would be accumulated and excessive with some phenomenon as one falls, another rises to and fro easily. Not being aware of the principles and not trying to eliminate his confused thoughts purposely in practicing, the practicer will only make them accumulated and increased. The purpose in ossification intending to eliminate is also a kind of one's confused thoughts. There is a way to eliminate your confused thoughts. In practicing the Gong, You do not need to purposely expel your confused thoughts and use Cao Fa (an exercising way) such as Yi Shou (intentionally observing), but just let your mind wander within a misty, lost and comfy condition for a long time, your confused thoughts Would have been vanishing naturally helping you entering a state of tranquilization. This method had been named a pampering way in some literatures being much letter than the said Gao Fa. Only a racticer, whose actions have become conditioned reflex due to his practice for ages, could exercise the Gong this way freely. Since this method is too indulgent, we are afraid that practicers will absurdly get evil thoughts and disaster because of some phantasm happened to them. So it's not suitable for those beginners being jittery easily. The "Xian Qing Man Bu Shou Xin Fa" adopted in the Nei Dan Gong Fa would help the most of the practicers to keep themselves calm down and their minding purified naturally and involuntarily. Practicing it well, you can lay a good foundation for the next several chapters of Nei Dan Gong Fa helping you practicing it successively.
(Provided by the Information Department of Zhong Wu International)
Coordinated and Commented by Nian Jiang Sheng Jiang (up and down) He Bi(closing and inaugurating) Nei Dan Gong(internal alchemy Kung-fu)was founded by Chen Jie in Qing Dynasty. Researching lots of Nei Dan Gong appeared in the past for ages, he realized that there were strong points and also the weak in every method the ancients adopted to practice the Gong. Inspired by the line of “Chu Ru(breathing in and out) Fei (unbalanced) Ze Shen Ji(your spirit and body) Hua Mie (being destroyed), Sheng Jiang (breathing up and down) Xi (being stopped) Ze Qi Li(would make your interior strength and breathing ) GuWei (getting isolated and dangerous)”in the book of Su Wen, Liu Wei Zhi Da Lun Pian(an ancient Chinese medicine book talking about some theories on the main principles in curing any or all sicknesses by acupuncture and Chinese herbs in China), he had been cognizant of that whether the Sheng Jiang (up and down) Chu Ru (in and out) of one's Nei Qi (internal breathing and strength) in his body were normal or not had a significant impact on his lifespan. He thought that practicing and creating one's Nei Dan by operating his Nei Qi up and down as well as closing and inaugurating inside his body might be a most effective way benefiting him infinitely. He created this Gong Fa (Kung-fu method) as a result and wrote a book named Sheng Jiang He Bi Nei Dan Gong.
Nei Dan Shu (internal alchemy) gradually had been formed and coming into being and, developed by ancient people in China with or without various kinds of religious superstition or impractical Shell. Xian(the gods) Fu Shi(eating some special pilular medicine made of metals mainly) as Wai Dan Shu (the external alchemy)in pursuing their healthiness and longevity. In natures, Mei Dan Shu had belonged to the realm of life sciences. Why had many books of Dan Jing (alchemy scriptures) borne some contents of metaphysics? There were two primary reasons. One of them was attributed to the limitation then. Some physical phenomena happened inside or outside their bodies or spirits while they were involving in any Wai Dan, such as their feels in floating, gravitating, tingling, itching, radiating or heating, or getting a sense of warm current and touching electricity, pulling, flopping and so on. They could not explain those physical phenomena scientifically so that lots of their mysterious and metaphysical opinions were formed accordingly. The other was that people's thoughts were affected by mystifications then.
The Various Practicing Methods and Objectives in Sheng Jiang He Bi Nei Dan Gong
The Nei Dan Gong in mining consists of the following eight parts: 1. Xian Qing Man Bu (stepping up and down idly and slowly) Yi Shou Xin (to collect your minding), 2. Yi Ran Ru Zuo (sitting down cozily) Ti Ning Shen (to keep your spirit concentrated), 3. Da Kai Tian Men Ti Ying Qi (keep your mind open to capture natural power from outside), 4. Shun Ying Zi Ran (adjust yourself to the nature) Yi Tiao Xi (to coordinate your breathing ), 5. Feng Huo Tong heart joined together to keep your breathing up and down), Yong Yi Sheng Jiang (make the powers of your lung and heart joined together to keep your breathing up and down), 6. Yi Zhang Yi Chi Yi He Pi (make yourself tensioned and relaxed to and fro to close and open your minding), 7. Hun Yuan Yi Qi Cheng Zhi Dao (associate your body with your spirit together creating your interior strength getting a splendid condition), 8. Fu Yang Ying Er Cheng Sheng Ti (nurture an infant to become a saint).
Chapter One Xian Qing Man Bu Yi Shou Xin
1. The practicing method: be relaxed, stand naturally with your body vertical, before entering the phase of Ru Zuo(sitting stilly), you should keep your breathing naturally, raise your arms in front of your chest as if you were holding a ball, and shake slightly to relax your body. Then you should gently close your eyes but still can feel a gleam of light, and shut your ears intentionally so that you can not hear the external sounds (namely Ning Er Yun in Dan Shu). Slightly move your mouth and form a smile naturally , make your tongue touch your palate so that you can relax yourself both physically and mentally. When feeling free and comfortable, you can begin to step forward slowly and leisurely. Doing this , you should step forward slowly and leisurely. Doing this , you should step your left foot forward and leftward with your heel touching the ground first. Simultaneously press your hands downward and the push forward and leftward with the palms downward. At the same time you should correspondingly raise your right heel and then turn your head leftward slightly and exhale a breath. Mind in words "Xi Ri Li De You Gen Ji" (there is a foundation formed with lots of former moral efforts) to exhale turbid breath out and concentrate your mind. After exhaling, you should have a break for a while to resume your breath in normal. Then again you step your right foot forward and rightward with your heel touching the ground first. Simultaneously withdraw your hands from the left side like a wavy line and then push forward and rightward with the palms downward. At the same time you should correspondingly raise your left heel, turn your head rightward and forward slightly and exhale a breath. Mind in words” Jing Zhao Qu Shi Za Nian Qu”(expel the miscellaneous thoughts now) to let your confused breath out and your mind collected. After exhaling, pause for a while to regain your normal breath. Again, step your left foot forward and leftward with your heel touch the ground first. Simultaneously withdraw your hands from the right side like a wavy line and then push them forward and leftward with the palms downward. At the same time you should correspondingly raise your right heel and then turn your head leftward and forward slightly and exhale a breath. Mind in words "Za Nian Qu Xi Zhen Yi Zhi" (let your confused thoughts go with true feelings coming) to make your confused breath out and your minds collected. After exhaling, you should pause for a while to resume your breath in normal. Then again, step your fight foot forward and rightward with your heel touching the ground first. Simultaneously withdraw your hands from the leg side in a wavy line and then push forward and rightward with the palms downward. At the same time you should correspondingly raise your left heel and then mm your head rightward and forward slightly and exhale a breath. Mind in words "Zhen Yi Zhi Shi Xin An Yi" (coming is the intendment, easing is the heart) to let your confused breath out and your mind collected. In case you have taken two steps to your left and two to the right following the method, and have minded the whole poem through four lines in eliminating your miscellaneous thoughts, then you would have finished a round Leisurely and slowly, you can continue idly taking steps this way for eight rounds namely you would take sixteen Steps to the left and other sixteen to the right, and mind the poem eight times in all without any spoken sound. Finishing eight rounds, you can have a break and get ready to practice the second part of the Kung-fu.
Exercising Xian Qing Man Bu (stepping idly and slowly), not only should you smoothly coordinate the movements of your head, arms and legs, but also be unfettered and free, easy and comfortable, so that gradually your confused thoughts could be eliminated naturally and unknowingly. Make sure that you should not be precipitant and abrupt.
2. Objective:
The objective is to make the practicer free from his miscellaneous thoughts, naturally eliminate his confused thoughts to attain the true feelings required during the practicing process, and then help him gradually to enter a state of tranquilization. As everyone knows, without managing to eliminate one's confused thoughts, he could not enter a state of tranquilization practicing any Jing Gong (tranquil Kung-fu) well. Nei Dan Gong is a relatively advanced form of Jing Gong. If a practicer could not have eliminated his confused thoughts first, he wouldn't be able to continue his Nei Dan Gong in practicing. Every school of Nei Dan Gong pays special attention to train one's internal mind, namely he has to eliminate his confused thoughts. Some people compare one's confused thought to a saying "Xin Yijan Yi Ma" (one's mind jumps like a monkey and his intention runs like a horse, that's to say, whimsicality). He has to fasten his mind and intention not interrupting his normal Nei Dan Gong practicing.
A book of Gui Zhong Zhi Nan (a guide book that tells some Taoistic principles) says, "Lao Qin Yi Ma Yu Xin Yuan (you should control your mind from being fanciful and fickle), Man Zhe Gong Fu Lian Gong Qian (be patient and slow down when you are practicing and refining your Nei Dan). Da Dao Jiao Ren Xian Zhi Nian (the primary principle of Nei Dan Gong tells you that you should eliminate your confused mind), Nian Tou (Za Nian) Bu Zhu Yi Tu Ran (your effort will become futile in case your mind is not controlled yet)”, That means when you are practicing Nei Dan Gong, you should get fight minding first. If you could not eliminate your confused thoughts, your fight minding could not be established and you cannot practice the Gong well. However, your confused thoughts could not be eliminated easily. A famous scholar, Gao Panlong, in Ming Dynasty said "E Nian Yi Qu (one's evil ideas could be got rid of easily), Za Nian Nan Chu (while miscellaneous thoughts not)” in his book of Gao Zi Yi Shu, (the letters left by Gao Zi). One’s confused thoughts would be accumulated and excessive with some phenomenon as one falls, another rises to and fro easily. Not being aware of the principles and not trying to eliminate his confused thoughts purposely in practicing, the practicer will only make them accumulated and increased. The purpose in ossification intending to eliminate is also a kind of one's confused thoughts. There is a way to eliminate your confused thoughts. In practicing the Gong, You do not need to purposely expel your confused thoughts and use Cao Fa (an exercising way) such as Yi Shou (intentionally observing), but just let your mind wander within a misty, lost and comfy condition for a long time, your confused thoughts Would have been vanishing naturally helping you entering a state of tranquilization. This method had been named a pampering way in some literatures being much letter than the said Gao Fa. Only a racticer, whose actions have become conditioned reflex due to his practice for ages, could exercise the Gong this way freely. Since this method is too indulgent, we are afraid that practicers will absurdly get evil thoughts and disaster because of some phantasm happened to them. So it's not suitable for those beginners being jittery easily. The "Xian Qing Man Bu Shou Xin Fa" adopted in the Nei Dan Gong Fa would help the most of the practicers to keep themselves calm down and their minding purified naturally and involuntarily. Practicing it well, you can lay a good foundation for the next several chapters of Nei Dan Gong Fa helping you practicing it successively.
(Provided by the Information Department of Zhong Wu International)
Schools of Wing Chun Quan in Guangdong Province
It is difficult nowadays to know and study exactly that when and where Wing Chun Quan came into being. We are only sure that Wing Chun Quan has been developed in Guangdong indeed. Wing Chun Quan spread over Hong Kong and abroad in recent years had been primarily taught and promoted by Mr. Ye Wen. In fact, we can objectively say that Wing Chun Quan spread by Ye Wen only belongs to one of the schools in the Quan's developing process. The school of Ye Wen has been really developed as the best all over the world. In Guangdong Province, other schools of Wing Chun Quan have been also developed naturally in their proceeding processes. We will introduce the general situation and the contents of Wing Chun Quan in succession in our Magazine.
In this issue, we introduce Wing Chun Quan told and performed by several masters including Xie Guozheng, Liang Manzhi, Liang Weicai, Cao Guorong and Hou Dexian. What they ate indicating and talking about have been all reflected several important styles and features of Wing Chun Quan played and performed by those promoters in Hong Chuan(Red Boat) Drama Club in the past. They were Huang Huabao, Liang Erdi, Lu Jin(with his byname Da Hua Mian Jin that means big tangled face Jin) and some others plus a number of present disciples of Feng Shaoqing, Huo Baoquan as well as the disciples in Liang Zan’s hometown. What should be emphasized is that we can realize the diversification and developments of the marked individualities of Wing Chun Quan disciples after the Hong Chuan Drama Club era, from the Wing Chun Quan performed by the masters introduced hereinbefore.
It is difficult nowadays to know and study exactly that when and where Wing Chun Quan came into being. We are only sure that Wing Chun Quan has been developed in Guangdong indeed. Wing Chun Quan spread over Hong Kong and abroad in recent years had been primarily taught and promoted by Mr. Ye Wen. In fact, we can objectively say that Wing Chun Quan spread by Ye Wen only belongs to one of the schools in the Quan's developing process. The school of Ye Wen has been really developed as the best all over the world. In Guangdong Province, other schools of Wing Chun Quan have been also developed naturally in their proceeding processes. We will introduce the general situation and the contents of Wing Chun Quan in succession in our Magazine.
In this issue, we introduce Wing Chun Quan told and performed by several masters including Xie Guozheng, Liang Manzhi, Liang Weicai, Cao Guorong and Hou Dexian. What they ate indicating and talking about have been all reflected several important styles and features of Wing Chun Quan played and performed by those promoters in Hong Chuan(Red Boat) Drama Club in the past. They were Huang Huabao, Liang Erdi, Lu Jin(with his byname Da Hua Mian Jin that means big tangled face Jin) and some others plus a number of present disciples of Feng Shaoqing, Huo Baoquan as well as the disciples in Liang Zan’s hometown. What should be emphasized is that we can realize the diversification and developments of the marked individualities of Wing Chun Quan disciples after the Hong Chuan Drama Club era, from the Wing Chun Quan performed by the masters introduced hereinbefore.
Practical Use of the Movements of Pak Mei Quan
1.Guo Ma Fen Qiao (turn the horse-riding stance and depart the Qiao Shou)
Usual practice: Turn the horse-riding stance to a safe place and avoid your opponent's attacking by Qiao Shou. This movement could make your opponent lose his balance and then you can attack him with favorable position.
Practicing method: spend more time in practicing the flexing turning of the horse-riding stance to your left and right, the twisting of the waist and the coordination of power balance of both hands.
2. Nie Bu Heng Lan (Sweep horizontally with padding stepping)
Usual practice: This is a combating technique in attacking others by beating them initially. When your opponent attacks your middle part with his fist, block his from moving way by your stepping changed guickly and attack his upper part at the same time.
Practicing method: spend more time practicing the empty and firm forward stepping of your horse-riding stance and quick twisting of your body to the front and side, so as to make the movement of Qiao Shou with an outward beating force.
3. Ji Zhang Zhuan Biao Zhi (turn your palm into inserting-form hand to attack others)
Usual practice: This is a combating technique in attacking others by defending yourself. When your opponent is attacking your middle with his kicking foot, press his leg downward with your hand technique, then quickly change your palm into Biao Zhi ( a form of hand shape to insert others) to insert the upper part of your opponent.
Practicing method: spend more time practicing the technique of avoiding other's force by Tun Yao (shrink the waist inward a little) and the force of springing out when you are doing the Qi Yao (make the waist upward).
1.Guo Ma Fen Qiao (turn the horse-riding stance and depart the Qiao Shou)
Usual practice: Turn the horse-riding stance to a safe place and avoid your opponent's attacking by Qiao Shou. This movement could make your opponent lose his balance and then you can attack him with favorable position.
Practicing method: spend more time in practicing the flexing turning of the horse-riding stance to your left and right, the twisting of the waist and the coordination of power balance of both hands.
2. Nie Bu Heng Lan (Sweep horizontally with padding stepping)
Usual practice: This is a combating technique in attacking others by beating them initially. When your opponent attacks your middle part with his fist, block his from moving way by your stepping changed guickly and attack his upper part at the same time.
Practicing method: spend more time practicing the empty and firm forward stepping of your horse-riding stance and quick twisting of your body to the front and side, so as to make the movement of Qiao Shou with an outward beating force.
3. Ji Zhang Zhuan Biao Zhi (turn your palm into inserting-form hand to attack others)
Usual practice: This is a combating technique in attacking others by defending yourself. When your opponent is attacking your middle with his kicking foot, press his leg downward with your hand technique, then quickly change your palm into Biao Zhi ( a form of hand shape to insert others) to insert the upper part of your opponent.
Practicing method: spend more time practicing the technique of avoiding other's force by Tun Yao (shrink the waist inward a little) and the force of springing out when you are doing the Qi Yao (make the waist upward).
