​

四月十号协会请师伯陈全恭讲课，师伯一下车就把写好的《纪念先师李桂昌》的文稿给了我。陈师伯是跟师爷李桂昌学艺时间较长的弟子之一，至今学练内家拳已经四、五十年。师伯虽然已经是七十多岁的老人，但身体健壮，性格开朗，神情豁达，不以长者自贵。最近在摄制推手光碟时，连续运动一个多小时，仍然精神矍铄，身手矫健，力量雄浑，应用自如，鲜明地印证了修炼内家拳的养生效果。
会议由池少斌主持，陈师伯讲授，协会部分会员参加，主题是形意拳。

On April 10th, School Uncle, Chen Quan Gong, was invited by the association to give a lecture. As soon as School Uncle got out of the car, he gave me his written manuscript of “In Memory of Late Master Li Gui Chang”. School Uncle Chen is one of the disciples who studied the art with Master Li for a long period of time. He has practiced Neijiaquan for over 40 to 50 years. Although in his seventies he is still strong in his physique, cheerful in his disposition, open-mined in his expression and never styles himself a “senior master”. Recently, during the filming of a push-hands DVD, he exercised continuously for over an hour, yet remained energetic, agile, and firm and forceful in his strength and fluid in his applications vividly demonstrating the health benefits of practicing internal martial arts.The meeting was chaired by Chi Shaobin, with Schlool Uncle Chen giving the lecture, and was attended by some members of the association. The topic was Xingyi Quan

​

​

形意拳的概念。
The Concepts of Xing Yi Quan

​

一、形意拳解
陈师伯首先问：“大家知道什么是形意拳吗？谁能回答一下？”
大家沉默。我一边听师伯讲课一边看师伯的文章，师伯在文章中引用师爷的话说：“国家大事，君臣商议；家族大事，父子商议；学习艺术，就是师徒商议了”。在门内师父、师伯们常常希望弟子提出练拳学拳中的问题，来因势利导，再看师爷的语录，可见教与学在思想上的沟通也是门内很好的一种学风。
陈师伯见大家回答不上来，就开始讲授：“要弄清这个问题，就首先要弄懂什么是形，什么是意，什么是拳。”
邓锋：“形就是动作，意就是思维”。
白建云：“形意拳的‘意’是对身体内的指挥和感觉”。
Explanation of Xing Yi Quan

School Uncle Chen first asked, "Does everyone know what Xingyi Quan is? Can anyone answer?"

Everyone remained silent. While listening to Uncle Chen's lecture, I read his article. In the article, Uncle Chen quoted his master, saying, "National affairs are discussed by the emperor and his ministers; family affairs are discussed by father and son; and learning an art is discussed between master and disciple." Within the school, the masters and uncles often encouraged disciples to ask questions about practicing and learning martial arts, so that they could guide them accordingly. Looking at the master's sayings, it's clear that communication of ideas between teacher and student is a good learning style within the school.

Seeing that no one could answer, Uncle Chen began to explain: "To understand this question, you must first understand what 'form,' (Xing) 'intention,' (Yi) and 'fist' (Quan) mean."

Deng Feng: "Form is movement, and intention is thought."

Bai Jian Yun: “’Yi’ in Xing Yi Quan refers to (giving a) command to the inside of the body and the feeling of the body.”
 

陈师伯：“大家的认识都有一定的道理，但是从思想上的认识和理论上的角度来表述的，而不是从练形意拳到一定程度的身体感受来描述的。对于这个问题李师父是这样认识的：何为形？何为意？何为拳？发之于外谓之形，含之于内谓意，这是形、意二字的解释。如何成为拳呢？含之于内的意，可发之于外，发之于外的形，可含之于内——如此方为形意拳。
Uncle Chen said: "Everyone's understanding has some merit, but it's expressed from a conceptual and theoretical perspective, not from the physical sensations experienced after practicing Xingyi Quan to a certain level.  Master Li's understanding of this issue is as follows: What is form? What is intent? What is boxing? That which is expressed outwardly is called form, and that which is contained inwardly is called intent. This is the explanation of the words 'Xing' and 'Yi'. How does it become boxing? The intent contained within can be expressed outwardly, and the form expressed outwardly can be contained inwardly—only then is it Xingyi Quan."

​

白建云：“听师爷对形意拳概念的解释是不是可以这样认为：形意拳的形是拳术中的形体，但又不完全和一般拳术身体表现出的形体一样，而是形体内含有意识，按这种意识表现在形体上，才能成为形意拳的形。而‘意’虽然也是思想意识，但它是对身体内部感觉指挥的思想意识，只有这种对形体指挥的意识能够在身体内部体会时才是形意拳的‘意’；用身体内的意来指挥形成形体运动，用形体运动来表现身体内的意识思想的目的，这种将身体内的意和形体运动高度结合的拳术才可以成为形意拳。
Bai Jian Yun: “After listening to the explanation on the concept of Xing Yi Quan from School Uncle, can we understand it this way?: the “Form” in Xing Yi Quan is the physical shape in the boxing art, but not completely the same as the physical shape presented by the body in an ordinary boxing art, because in Xing Yi Quan there is an intention contained inside the body. Only when this intention is manifested in the physical shape of the body, can it become Xing Yi Quan. Yi is also the ideological consciousness, but it is the ideological consciousness to command the internal sensation of the body. Only when this consciousness commanding the physical shape is sensed inside the body, can it be the ‘intention’ in Xing Yi Quan. The intention inside the body is used to command the movement of the physical shapes. The movement of the physical shapes are used to express the purpose of the conscious thought inside the body. Only by a high integration between the consciousness inside the body and the movement of the physical shape can there be Xing Yi Quan.”

​

(Because this passage is hard to understand I am including another translation for reference: 

 

Bai Jianyun said: "Based on my understanding of my master's explanation of the concept of Xingyi Quan, can we interpret it this way: the 'form' in Xingyi Quan refers to the physical form in martial arts, but it's not entirely the same as the physical form displayed in ordinary martial arts.  Instead, the form contains consciousness, and only when this consciousness is expressed through the physical form does it become the 'form' of Xingyi Quan.  While 'intention' is also a form of thought and consciousness, it is the thought and consciousness that directs the internal sensations of the body. Only when this consciousness that directs the physical form can be felt internally does it become the 'intention' of Xingyi Quan; using the internal intention to guide and form physical movement, and using physical movement to express the internal consciousness and thoughts—only a martial art that highly integrates this internal intention and physical movement can be considered Xingyi Quan."

​

陈师伯：“可以。所以形意拳强调的就是形、意以及形和意高度结合的修炼。所以李师父说：‘形意拳站桩时，目光要远大，眼神放出去。打拳时，目光盯着指尖或拳根，随着拳势而盼顾，但余光仍要照着远方——这都是将意发之于外的训练法’。说得就是身体内意识和形体的结合。他还说：如何将形含之于内，这是老辈拳师不轻传的东西。以炮拳为例，炮拳总是两臂一磕，顶杠而进，有出手没有收手，其实杠出去后，还有个身子向后一纵的动作。这就是炮拳隐蔽的手法。说是个动作，便错了，狠微，甚至不必作出来，心领神会地一下，即可。有此一耸，就出了功夫。这一句看似讲得是拳架，实质是讲身体内部的劲力，讲得是两臂顶杠而进和身体向后一耸劲力相互支撑，讲得是内劲。也就是通过举例炮拳内劲的要求来表现身体内部的意识和形体的结合。
School Uncle Chen said: "Yes. That's why Xingyi Quan emphasizes the cultivation of form, intention, and the high degree of integration of form and intention. Master Li said: 'When practicing the standing posture in Xingyi Quan, the gaze should be far-reaching, and the eyes should look into the distance. When practicing the forms, the gaze should be fixed on the fingertips or the base of the fist, following the movement of the fist, but the peripheral vision should still be directed towards the distance—these are all training methods for projecting intention outwards.'​ This describes the integration of internal consciousness and physical form. He also said: ‘How to contain the form within the body is something that older martial arts masters did not readily  teach. Take Pao Quan for example, two arms always cross forward and advance forward like a pole, the arm extends and does not retract. In fact after the leverage is applied there is a movement of the body slightlyy recoiling backwards. This is the hidden technique of the Cannon Fist. To call it a movement is wrong; it's very subtle, even unnecessary to perform explicitly, just a subtle understanding is enough. With this slight recoil, the skill is manifested. This sentence seems to be describing the posture, but in essence, it's talking about the internal Jin of the body, the mutual support between the forward leverage of the arms and the backward recoil of the body, and the internal Jin. That is, it uses the example of the internal energy requirements of Pao Quan to illustrate the integration of internal consciousness and physical form."

​

怎么练形意拳
陈师伯：“通过上面的讨论，大家对形意拳的概念有了一个比较清楚的认识，那么怎么来练形意拳呢？”。
白建云：“是先学五行吧？”
陈师伯：“对。但五行、十二形以及单练、对练套路教的主要是练功和实用的拳架，但粗略的会了拳架只能说是个皮毛，最根本的是要出功夫，有了功夫，身体才可能健康，学用招式才能有体能基础，否则就只是空架子。所以李师父说：‘现今学武，总是练套路的多，练功的少。学到拳架的是学生，学到功夫的是徒弟’。那么，为什么要有学生和徒弟的区别呢？其实就是学拳入门没有入门的区别，所以徒弟称入室弟子，而学生还是门外汉。所以学内家拳，会了一些架势后主要的精力应该是练功夫。那么怎么练功夫呢？首先就要对内家拳功夫形成的大致途径有个总体的认识。李师父对这个问题用形意拳做事列有很精炼的描述，就是：‘桩功、慢练、入道’。也就是通过站桩、慢练，引起身体的变化，最后达到体呼吸，到达道家空静虚无的功夫境界”。
How to Train Xing Yi Quan

School Uncle Chen: “By the above discussion, all of you have a comparatively clear understanding about the concept of Xing Yi Quan. So,how do we train Xing Yi Quan?”

Bai Jian Yun: “Should we start with the five elements?”

School Uncle Chen: “Yes. But the Five Elements, the Twelve Forms, and the solo and partner routines mainly teach the basic stances and practical techniques. However, simply learning the stances is only scratching the surface. The most fundamental thing is to develop real skill. With skill, the body can be healthy, and learning techniques requires a physical foundation. Otherwise, it's just an empty shell. Therefore, Master Li said: Currently in learning the martial arts, more attention is spent in training the set forms, not the fundamental skill. The students learn the martial forms and usage but the disciples also learn the skill (Gōngfu). So why is there a distinction between the students and disciples? In fact, it is just a difference of whether, in learning the martial art, they have been given the key or not. Therefore, the disciples are the apprentices, and the students are the laymen. So, when learning internal martial arts, after learning some stances, the main focus should be on developing skill (Gōngfu). Then, how do we train the skill? First of all, it is necessary to have an overall understanding about the general pathway for the formation of skill in the internal martial arts. Master Li had a very precise description about the issue of training order for Xing Yi Quan, namely, ‘standing posture skill, slow training, and entering the Tao.’ That means to induce the changes in the body by training standing posture (站桩Zhàn zhuāng stake standing) and practicing slowly in order to eventually achieve the body respiration and reach the the Taoist state of emptiness, tranquility and nothingness.

​

怎么站桩
陈师伯：“所以练功夫首先要从站桩做起。但是，桩法有很多，每一个拳势站着不动都可以成为一种桩法。那么，站什么桩好呢？初学还是站三体式比较好”。
徐新民：“混元桩可以吗？”
陈师伯：“不行！不出功夫。要练对，不要走弯路”。
徐新民：“不站桩能不能练成”。
陈师伯：“我没见过。
邓锋：“从师伯刚才讲的形意拳功夫是从桩功、慢练到体呼吸来说，站桩也是练呼吸对吗？”
How to Train the Standing Posture

School Uncle Chen: "Therefore, to train the skill (Gōngfu) start with the standing posture. However, there are many standing postures; each fist form, when held motionless, can become a type of standing posture. So, which standing posture is best? For beginners, the San Ti Shi (Three-Body Stance) is better."

Xu Xinmin: "Is the Hunyuan Stance acceptable?"

School Uncle Chen: "No! It won't produce results. You can’t develop the skill if you don’t practice correctly. Don’t take a detour.

Xu Xinmin: "Is it possible to achieve mastery without practicing standing postures?"

School Uncle Chen: "I've never seen anyone do it."

Deng Feng: "Based on what you've  just said about how the skill of Xing Yi Quan starts from the standing posture and slowly trains the body breathing, stance training is also a form of breathing practice, right?"

​

陈师伯：“对！”
邓锋：“站桩是在静止的状态下练呼吸？是不是应该有意识的调节呼吸？”
陈师伯：“是用身体调整呼吸！但意识上不要刻意呼吸”。
邓锋：“那么形意拳功夫和四把、瑜伽一样吗？”
陈师伯：“四把实际就是调整呼吸，瑜伽也要调整呼吸。四把和瑜伽是健身运动，对形意拳功夫有好处”。
白建云：“是不是说四把和瑜伽是一种养身的活动，和武术有区别，不可能产生形意拳技击的功夫，而且修炼呼吸的方式也不同，四把和瑜伽是通过意识来调整呼吸，而形意拳是通过身体的运动来调整呼吸，对吗？”
陈师伯：“对！下面大家说说怎么站桩？”
徐新民：“空静自然，什么也不要想”。
邓锋；“松顺自然，八字诀：顶、扣、圆、敏、抱、垂、曲、挺”。
School Uncle Chen: “That's right.”

Deng Feng: "Is standing meditation practicing breathing in a static state? Should we consciously regulate our breathing?"

School Uncle Chen: "You adjust your breathing with your body. But don't consciously focus on your breathing."

Deng Feng: “Is the skill (Gongfu) of Xing Yi Quan the same as the Four Methods (Si Ba) and Yoga 

School Uncle Chen: “Si Ba is essentially about adjusting breathing, and Yoga also involves adjusting breathing. Si Ba and Yoga are fitness exercises, which are beneficial to Xingyi Quan."

Bai Jianyun: "Does this mean that Si Ba and Yoga are health-preserving activities, different from martial arts, and cannot produce the combat skills of Xingyi Quan? Also, the breathing methods are different; Siba and Yoga adjust breathing through consciousness, while Xingyi Quan adjusts breathing through physical movement, right?"

School Uncle Chen: “That's right. Next, tell me how to train the standing posture?”

Xu Xin Min: “Empty, tranquil and natural, don't think about anything.”

Deng Feng: “Loose, smooth and natural. Eight-character poem: Ding (顶 carry on the head, top), Kou (扣 Clasp), Yuan (圆round circular), Min (敏 Agile), Bao (抱 embrace,), Chui (垂 hang, droop), Qu (曲bend, twist,) and Ting (挺stick out, straighten).”

​

(There is a fundamental misunderstanding here about Si Ba which I explain to my students.)

 

陈师伯：“大家说的基本对。但松顺自然不是什么也不想，站桩时要求空静是说不要想站桩以外的事，心事要放在自己身体上。所以李师父说：‘形意拳是用身体想，开悟不是脑子明白，而是身体明白。等身体有了悟性，听到一点信息就有反应，就像马挨了一鞭子，体能立刻勃发出来’。所以无论是站桩还是练拳都要通过身体内部来体会师父、拳谱以及自己练拳的意识，而不是空洞无物，这也就是形意拳的‘意’。
School Uncle Chen: "What everyone has said is basically correct. But being relaxed and natural doesn't mean thinking about nothing at all. The requirement for stillness and emptiness during stance training means not thinking about anything outside of the stance itself; your focus should be on your own body.  Therefore, Master Li said: 'Xingyi Quan uses the body to think; enlightenment isn't about the brain understanding, but the body understanding. When the body gains this understanding, it reacts to even the slightest information, like a horse being struck with a whip, its physical energy immediately erupting.' So, whether it's stance training or practicing the forms, you must experience the teachings of your master, the boxing manuals, and your own consciousness through your body, not in an empty or abstract way. This is the 'Yi' in Xingyi Quan."

​

“八字诀是对的，是对身体的要求，但是把每一个字的字义记下来，照样去做似乎就变得复杂。李师父对站桩身法的要求就显得更容易掌握，更生动具体，他说：‘你抱过女人没有？这个抱字，不是两条胳膊使劲，而是抱进怀里，整个身体都要迎上去。这是对站桩拿劲的比喻。拿住这个劲，一站就能滋养人。然后就这样站着，呆着，渐渐就站进去了。站到一定程度，身体一下就开了’。这句话的意思是说什么呢？是说站桩并不完全是随其身体的自然去站，而是筋骨要撑住劲力，要撑成一个整体，特别是要抱尾闾，但这个劲力不是肌肉的拙力，而是筋骨的合力。不过要做到这一点也不是很容易的，需要下一番苦功。

The eight-character principle is correct; it describes the requirements for the body. However, memorizing the meaning of each character and trying to follow them precisely seems to make things overly complicated. Master Li's requirements for the standing posture are much easier to understand and more vivid and concrete He said: ‘have you ever hugged a woman? ‘This hugging’ isn't about using brute force with your arms, but about embracing her in your arms, with the whole body meeting her. This is a metaphor for grasping the energy in the standing posture. If one is able to grasp this energy, it is possible to nourish the body as soon as you stand. Then, just stand there, stay still, and gradually you'll settle into the posture. After a certain amount of time, your body will suddenly open up." What does this saying means? It means that in training San Ti Shi, it’s not simply about letting the body stand naturally. It is necessary to stretch out and hold the energy, stretching out to form a unified whole, engaging the tailbone in particular. But, this energy is not the clumsy force of the muscles. It is the combined force of the tendons and bones. However, to do this is not very easy. It needs a lot of hard work.”

​

“另外，李师父对站桩时训练脊椎也有自己深刻的体会和秘诀，就是“站桩要先正尾椎，从尾椎一节一节脊椎骨顶上去，直到后脑，脊椎自然会反弓，脑袋自然会领起，两臂自然会前伸，然后下巴一钩，手下按，脊椎一节一节退下来。如此反复练习，会有奇效。脊椎就象是一条大龙，它有了劲力，比武时方能有‘神变’。当然要能如此做到，是在身体整个筋骨‘开了’以后才有可能，所以更是不容易的事，但应该知道，作为大家努力的目标。
“Furthermore, Master Li has his own profound insights and secrets regarding spinal training during standing meditation.  He explains, "When practicing standing meditation, you must first straighten the tailbone, then extend the spine upward, segment by segment, until you reach the back of the head. The spine will naturally arch backward, the head will naturally lift, and the arms will naturally extend forward. Then, tuck your chin, press your hands down, and let the spine descend segment by segment. Repeated practice of this will yield remarkable results.​ The spinal vertebrae are like a great dragon. When the spine has energy and strength, one can achieve 'divine transformation' in combat. Of course, this can only be done after all the tendons and bones of the body ‘open up’. Therefore, it is not a easy thing to do. But, we should be aware that it is the goal all our efforts.”

 

(this spinal practice is like stretching a string of beads on an elastic cord, both up and down)

​

“还有对站桩中丹田怎么运动也要知道，李师父说：‘丹田不是气沉丹田，要较丹田，肛门一提，气才能沉下来了，否则气沉丹田是句空话，上提下沉这就较上了。较丹田的好处多，学不会较丹田，练不出功夫，等于白练’。这一句告诉了‘气沉丹田’的方法，而且强调了丹田在修炼内家拳功夫中至关成败的重要性。人们常说站桩没有真传就不可能出功夫，甚至于会出毛病，其实李师父对于‘拿劲’脊椎、丹田的这些要求不就真是不肯轻传的秘诀吗！
It's also important to understand how to move in the Dantian area during standing meditation. Master Li said: 'The Dantian area isn't about sinking the Qi to the Dantian area; it's about engaging the Dantian area.  By lifting the anus, the Qi can sink down. Otherwise, "sinking Qi to the Dantian area" is just empty talk.​ To lift upward and sink downward create the engagement of the Dantian area. Engaging the Dantian area has many benefits; without learning to engage the Dantian area you won't develop true skill (Gongfu), and your practice will be in vain. This quotation tells the method of ‘qi sinking into the Dantian area’, and also emphasizes the importance of the Dantian area for sucess in training the internal arts. People always say that no skill can be built up without real instruction in the standing posture, and that you might even develop problems. In fact, those demands of Master Li to ‘grasp the energy (劲 Jin) of the spinal vertebras and Dantian area are exactly the secrets that are not easy to teach.”

​

(In this section "engage" means to "twist". it means actual physical movement of the dantien.)

 

“同时站桩到一定程度还要有对外的意识。李师父说：‘站桩还要练眼神，人眼光散了，干什么都没劲。站桩要眼毒，不是作出一副狠巴巴的样子，而是老虎盯着猎物时伺机而动的状态，这也不对，因为太紧张，要不紧不慢方为功，肌肉紧张出不了功夫，精神紧张也出不了功夫，站桩时肌肉与精神都要‘软中硬’，眼睛要放于虚空，方为适度’。

At the same time, reaching a certain level in standing meditation requires outward awareness. Master Li said: ‘you also need to train your eyes in the standing posture. If a persons gaze is scattered they won't have the energy to do anything. In training the standing posture, the eyes should be sinister (sharp) but not making a fierce expression. It’s like a tiger observing its prey, but that is not right either, because it is too tense. To be skillful it should be neither too tense nor too slow. The skillfulness will not come out if the muscles are too tense and if the spirit is too nervous. In training the standing posture, the muscles and spirit should be ‘firm within softness’, and the eyes should be focused on emptiness, that is the right balance. ”

​

“站桩到一定程度还要有战斗的意识。李师父说：‘站桩时，也要动起步趟进，侧身而闪的心思，外表看似不动，其实里面换着身形，要静之又静，长呼长吸，站空了自己。
“对站桩的思维状态李师父也有要求，说：‘无为的要站出灵感才行，有为的得站空了自己才行’。
To a certain extent it is also necessary to have consciousness of fighting while training the standing posture. Master Li said: ‘in training the standing posture, it is also necessary to have the intention to move forward and dodge sideways.Outwardly, one may appear still, but inwardly, one's posture is constantly shifting. It is necessary to be tranquil as much as possible, to have long expiration and long inspiration, and to be empty in yourself.’ ”

“Master Li also had demands for the state of mind in training the standing posture, saying: ‘Those practicing non-action must stand until inspiration arises; those practicing action must empty themselves through standing.’"

​

“这样，经过长时间的站桩，身体就会起变化，就会自然而然产生一些现象，李师父描述说：‘冬天虫子钻在地里死了一般，等到春天，地里生机一起，虫子就活了。站桩要站出这份生机，如虫子复苏般萌动，身上就有了精力’。李师父还说：‘站桩一会后，自然能体会到一种流动感，身上有的地方顺畅，有的地方异样，便缓缓转动，或是抖一抖，直到整体通畅。以外在的形体调整内在的机能。’李师父对站桩这种现象的描述是身体中自然而然产生的，这种虫子蠕动、流动的感觉是本能的，不是想象产生的。站桩要站出能量来，自然就蠕动了。当然站桩的最初阶段是痛苦的，这种痛苦因人而异，年龄大的人可能痛苦多一点，年龄小的人痛苦小一点；局部肌肉明显的痛苦多一点，肌肉不明显的少一点。但是痛苦会越来越减轻，是有阶段性的，过了这个阶段就舒服了，就入门了，最后就是高度享受，站完桩走起来嗖嗖的，很清利”。
“In this way, after prolonged standing practice, the body will undergo changes, and certain phenomena will naturally occur. Master Li described it this way: ‘In winter, the insects drill into the ground and seem dead, but when the spring comes and the vitality rises in the ground, the insects revive. In training the standing posture, it is necessary to stand having this vitality, like the insects recovering and revitalizing, so the body can be energetic.’ Master Li also said: ‘After training the standing posture for a while, naturally you can sense a flowing sensation, smooth in some places and abnormal in some places. Then you should rotate slightly or shake a little bit, till the whole body feels unobstructed. This is done in order to regulate the internal functions with the external body shape.’ Master Li described how in training standing posture, this phenomenon occurs naturally in the body. This insect-creeping and flowing sensation is instinctive and is not generated by the imagination. Standing practice should generate energy and than this creeping sensation will come naturally. Of course, the initial period of training the standing posture is painful. This type of pain varies from person to person. Those who are older feel more pain and those who are younger feel less pain. It is also more painful if the muscles are obvious and less painful if the muscles are not obvious. But, this pain will decrease gradually and is periodical. Finally, it becomes highly enjoyable; after standing practice, you walk with a light and energetic step.”

​

This rotating and shaking as well as other movements should happen in an unconscious way. The body does it by itself.

​

白建云：“站桩过程中的疼痛是不是可以理解为骨骼和血管，筋腱别住所造成的，经过调整，顺畅了就不疼痛了”。
陈师伯：“所以在站桩的过程中出现不适时可以缓缓转动或抖一抖，李师父说：‘站桩有一个要点，时常浑身抖一抖。传说狗熊冬眠的时候，隔几天，它就自发性地浑身颤抖，否则僵滞不动，身体要有问题。同样，桩为什么站不下去？就是缺这一抖。很细致，很轻微地抖抖，就能够享受桩功养生了。其实比武发力，也就是这么一抖擞’。这个‘抖’的实质是站桩出现问题时，要松散一下自己的身体。所以李师父要求，‘站完桩要多遛，这一遛也长功夫。遛是站桩的归宿’。

Bai Yun Jian: “Can the painful sensation experienced during the standing posture be understood as being caused by blockages in the bones, blood vessels and tendons? After adjustment, the pain disappears when things become smooth."

School Uncle Chen: “Therefore, if discomfort occurs during training the standing posture, (you) can turn slightly and shake a little bit. Master Li said: ‘Standing meditation has a key principle, shake the whole body often. It was said that in hibernation in the winter time, a bear would spontaneously shake the whole body every few days. Otherwise, if they remain stiff and motionless, their bodies will have problems. Similarly, why can't some people continue with standing meditation?  It's because they lack this shaking. A very subtle and gentle shaking allows you to enjoy the health benefits of standing meditation. In fact, the power generated in martial arts (Fa LI) is also achieved through such a shake. The essence of this 'shaking' is to loosen your body when problems arise during standing meditation. Therefore, Master Li requires, 'After standing meditation, you should walk around more; walking also helps you improve your skills. Walking is the ultimate goal of Zhan Zhuang.'"

​

(The body shaking etc. can at first be done consciously but later it should be spontaneous and unconscious like the bear.)

​

对站桩的一些理论认识
陈师伯：“上面给大家讲了怎么站桩，以及站桩时出现的状况和不适时处理的方法。那么站桩站到什么时候就大功告成了呢？‘有没有站桩成功的标准？没有。一般能站二小时，身子有浮起似的感觉，这表明身上有成就了。还有一个长功的标志，就是站得浑身细胞突突（高密度，高深度的颤抖），由突突到不突突，反复多次，直到经络通畅，就出了功夫。不过这些现象不能一概而论，不一定是每个人的必然现象。总之能够站到站桩和运动中都能够‘体呼吸’就算成功了吧。

Some Theoretical Understanding on Standing Posture

School Uncle Chen: “I talked to all of you about how to train the standing posture in the above, and the methods for dealing with the situations and discomfort present in training standing meditation . So when is it considered a success? ‘Is there a standard for success in standing meditation? No. Generally if you can stand for two hours, and feel a floating sensation in the body, it indicates that you have made some progress. Another sign of progress is when your entire body's cells vibrate intensely (high-density, deep trembling), and this trembling subsides and then returns repeatedly, until your meridians are clear, this indicates skill has been achieved. But, those phenomena cannot be generalized and are not necessarily inevitable in everyone. Generally, you are successful if you can feel the ‘body-breathing’ from training the standing posture and exercises.”

 

“另外大家通过上面站桩的方法要知道，站桩，身体是基本不动的，但并不是完全不动。李师父说：‘以上这些桩法都是动的，不过很慢很微，外人看不出来。桩功是‘慢练’，这些都是入门的巧用，一练就会有效果’。

"Furthermore, through the standing meditation methods described above, you should understand that while the body is mostly still during standing meditation, it's not completely motionless. Master Li said: 'All of these standing meditation methods involve movement, but very slowly and subtly, outsiders cannot see it. Standing meditation is a 'slow practice,' and these are all clever techniques for beginners. You will see results with practice."

​

邓锋：“是静中求动？”
池少斌：“桩是一个相对静的状态，不是一点也不动，不是木头，内家拳站桩是要身体的内动”。
白建云：“慢练也是自我有意地调整骨骼，让劲力顺畅”。
陈师伯：“当然！”大家都说的对。所以站桩不是完全的静功。要用‘意’不用力，是说不要用拙力，‘神’到位就是意，可以用内劲”。
白建云：“拙力是不是有意识的用局部的肌肉力量”。
Deng Feng: “Is it about finding movement within stillness?”

Shao Shao Bin: "Standing stance is a relatively still state, but it's not about not moving at all, or being like a piece of wood. Internal martial arts stance training requires internal movement of the body."

Bai Jian Yun: "Slow practice is also a way to consciously adjust your bones to allow your energy and force to flow smoothly."

School Uncle Chen: “Of course! Everyone is right. Therefore, the standing posture is not completely a static exercise. The principle is to use 'intention' and not brute force; this means avoiding clumsy, forced movements. When Shen is in the right place, that is intention, and you can use the internal energy.”

Bai Jian Yun: “Is brute force the conscious use of local muscle strength”
 

陈师伯：一开始都难免。所以李师父说：‘站桩一动不动，只能是令肌肉苦楚，精神挫折。桩法是活动的，不是静功，而是慢练。慢练，增力之妙法也。慢慢以神意运动，舒展四肢。桩法是动的，只不过动的很慢，外人看不出来，慢慢以神意运动，七字价值万金。所以桩功是在身体外形大致不动的基础上用意识调整身体内部机体的运动。​

School Uncle Chen: “It is inevitable that it will be difficult at first. That's why, Master Li said: ‘If (you) do not move at all in standing meditation, it will only cause muscle pain and mental frustration. The standing posture method is a mobile, not a static skill. It is slow training. Slow training is a marvelous method to increase the strength. Slowly move with Yi and Shen, stretching the limbs.  Stance training is dynamic, but the movement is so slow that outsiders can't see it. To slowly move with intention and spirit—these seven words are worth a fortune. Therefore, stance training involves adjusting the movement of the internal organs of the body with consciousness, while the external form of the body remains largely still.'

​

(this consciousness refers to the body's own consciousness and does not mean I am "willing" the organs to do things)

​

三体式桩功的效果
陈师伯：“三体式桩功是修炼形意拳功夫的重要形式，对提高体质和体能都有重要作用。李师父说：‘桩功难学。桩法能使小脑、肾、性腺得到开发，所以‘形意一年打死人’，不是说招法厉害，是说形意能令人短期内由弱变强，精力无穷，是体能厉害’。还对桩功提高体质的功效总结说：桩功可以使‘脏腑清虚，经络舒畅，骨腱髓满，精气充足，即达神经敏锐的效果’。
Effects of San Ti Standing Posture Skill

School Uncle Chen: "The Three-Body Stance is an important form of Xingyi Quan training, playing a vital role in improving physical fitness and stamina. Master Li said: ‘San Ti Shi is difficult to learn. San Ti Shi can help the development of the cerebellum, kidney and gonads, so the saying, ‘Xingyi can kill a person in one year’ doesn't refer to the effectiveness of the techniques but rather that Xingyi can change a person from being weak to being strong in a short period of time, with infinite energy and force, and powerful physical capacity.’ He also summarized the effects of stance training on improving physical fitness, saying that it can 'clear the internal organs, smooth the meridians, fill the bones, tendons, and marrow, and replenish essence and qi, thus achieving the effect of sharpened nerves.'"

​

如何练拳架
陈师伯：“当然形意拳的功夫仅仅站桩也不行。站桩虽然是长功夫的重要方法，也是用法的重要基础，但不能代替用法的修炼，而用法的修炼则主要是通过拳架招式来进行的，所以李师父说：‘桩法必须溶入拳法’

How to Train the Fist Frame

School Uncle Chen: "Of course, simply practicing stances in Xingyi Quan is not enough. While stance training is an important method for developing skill and a crucial foundation for application, it cannot replace the practice of application. The practice of applying techniques is primarily conducted through the forms and movements. Therefore, Master Li said: ‘Stance training must be dissolved into the fist techniques.’

​

“在形意拳拳架中有五行、十二形，还有许多单练对练套路，那么练拳架招式是练什么呢？当然得先会基本的样式，但是知道基本样式后又练什么呢？李师父说：‘形意拳先教“行劲”，行对了劲，也就找着了身法。也就是说修炼的是各个拳架中身体内的劲力。而形意拳的拳架招式很多，从哪里入手呢？的从形意拳的母拳‘五行拳’开始。而五行拳的母拳又是横拳。李师父说：‘形意拳之母是五行，五行之母是一横’。但要正确理解这个‘横拳’，这个横拳不是简单的外形横拳，而是指丹田。所以五行拳都离不了丹田。而从劲力的方式讲实际只有三拳，钻拳和横拳劲力基本相同，都是直线向外旋转，炮拳和崩拳相同都是直线向内旋转。所以找的基本是劈拳、钻拳、崩拳的劲力。

“In Xing Yi Quan, there are the Five Elements, Twelve Animals, and also many single training drills and two-person training drills. So what do you train when practicing the forms and moves? Of course, you must first learn the basic forms, but what do you train after knowing the basic forms? Master Li said: 'Xingyi Quan first teaches "Xing Jin" (the flow of energy). If you practice Xing Jin correctly, you will find the body's movement.' That is to say, you are cultivating the internal strength within each form. Xingyi Quan has many forms and moves, so where do you start? You start with the mother fist of Xingyi Quan, the 'Five Elements Fist.' And the mother fist of the Five Elements Fist is Heng Quan Master Li said: ‘The mother of Xingyi Quan is the Five Elements, and the mother of the Five Elements is Heng Quan.’. But to understand this Heng Quan correctly, it is not simply the external form of a horizontal punch, but rather refers to the Dantian. Therefore, all Five Elements Fists are inseparable from the Dantian.‘ In terms of the modes of energy and strength, there are only three types of fists actually. The energy and strength in Zuan Quan and Heng Quan are basically similar; outward rotation on the straight line, and both Pao Quan and Beng Quan are basically similar; inward rotation on the straight line. Therefore, what we are fundamentally looking for is the energy and strength of Pi Quan, Zuan Quan, and Peng Quan.” 

​

(Xing Jin is first cultivated through the practice of Tu Na Si Ba and San Ti Shi)

​

“如何练劈拳？李师父认为：‘劈拳就是一起一伏，用躯干打劈拳就是熊鹰合形。起要钻，落要翻；起如挡锉，落如钩杆。起落好似水翻浪。不但要用躯干，还要用躯干里面打劈拳，要练功，不要单单练拳。
“另外还教过个练劈拳的具体方法，就是：‘劈拳如推山，身体由后向前，一分一分地缓缓而推，推的越吃力越好，如此能长功夫’。
  “在练崩拳的方法上要求比较简单，‘把直来直去的拳打转了，把转着的拳打直了，这是崩拳的练法’。
  “在钻拳的要求上主要强调是：‘钻拳不是钻拳头，是钻身子’。
“How to train Pi Quan? Master Li believed: ‘Pi Quan is about rising and falling in unison, using the body trunk to do Pi Quan is a combined form of bear and eagle. Rising requires drilling, falling requires turning.  When it rises it is like a file, when it falls it is like a hook pole. The rising and falling movements are like waves. It's not just about using the torso, but also using the internal movements of the torso to perform Piquan; you need to practice internal cultivation, not just the external movements of the fist.’

“He also taught a concrete method to train Pi Quan, e.g. Pi Quan is like pushing a mountain. The body moves from back to front, slowly pushing one fen by one fen (1/10cm). The more effort you put in, the better. This is how you develop your skill.

"The method for practicing the collapsing fist is relatively simple: 'Turn the straight punch into a circular one, and straighten the circular punch into a straight one. This is how the collapsing fist is practiced.'

“In the method to train Zuan Quan, he mainly stressed: ‘‘Zuan Quan isn't about drilling with the fist, but about drilling with the body."

​

(the "turning" refers to twisting the waist)

​

“李师父强调的这三拳的要点是在整体劲力上的侧重，并不是不顾及整体的劲力，要正确理解。这里顺便说一下练太极拳、八卦掌、形意拳的总体劲力的练法。因为我们门里练得是内家拳，太极、八卦、形意、南少林是内家拳的基本拳种，所以也应该知道。李师父说：‘武林里有句取笑形意、太极、八卦姿势的话，叫太极如摸鱼，八卦如推磨，形意如捉虾，说到此，有如下解释：

“Master Li emphasized that the key points in those three fists lie in the focus on the overall energy and strength, not disregarding the energy as a whole. It is necessary to understand it correctly. By the way, I will talk about the training methods for overall energy and strength in Tai Ji Quan, Ba Gua Zhang and Xing Yi Quan because we train the internal arts in our school.  Tai Ji Quan, Ba Gua Zhang, Xing Yi Quan and South Shao Lin are the basic fists of the internal arts. Therefore, it is also necessary to know about them. Master Li said: ‘There is a saying in the martial arts world that pokes fun of the postures of Xing Yi Quan, Tai Ji Quan and Ba Gua Zhang , saying Tai Ji is like feeling for fish, Ba Gua is like pushing the millstone, and Xing Yi Quan is like catching shrimp. This can be explained as follows:’ ”

 

‘太极如摸鱼，要如手探到水里般，慢慢而移，太极推手正如摸鱼般要手‘听’。练拳时，也要有水中摸鱼的‘劲’，有这么一点意念，就能练出功夫了’。“推手中‘手听’就是用手仔细揣摩对方的劲力。练拳时是听自己身上的反应。

‘Tai Ji is like feeling for fish. You must explore the water with your hand moving slowly. Tai Ji tuishou is exactly to ‘listen’ with the hand like feeling for fish. You also need to have ‘the energy’ of catching fish in water. With this intension, your skill is built up.’ In Tuishou ‘listening with the hands’ means carefully sensing the opponent's force with your hands. When practicing the form, it means listening to the sensations and reactions within your own body.'

 

‘八卦如推磨，除了向前推，还要推出向下的碾劲，八卦掌一迈步要有两股劲，随时转化，明白了这两股劲的道理，就能理解八卦掌的招数为何千变万化’。两股劲是竖劲和横劲，向前推是横劲，向下碾是竖劲，两股劲劲互为作用。

‘Ba Gua is like pushing the millstone, in addition to pushing forward, there must also be a downward grinding force. Each step in Bagua involves two strands of energy, that can change at any time. Understanding the principle of these two forces allows one to comprehend why the techniques of Bagua Zhang are so varied and ever-changing." The two forces refer to the vertical energy (Shu Jin) and transverse energy (Heng Jin). The forward-pushing strength is the transverse energy, and the downward-grinding strength is the vertical energy.  These two forces interact with each other.

 

‘练形意拳时，要如捉虾般，出手的时候很快，收手的时候，手上要带着‘东西’回来，这‘轻出重收’四字便是练拳的口诀，千斤不易。‘轻出’是筋骨的撑拔力，是打锉的干脆劲；‘重收’是筋骨的内缩劲，是钩杆的拔河劲。

When practicing Xingyi Quan, you should move like you're catching a shrimp: your hands move very quickly when striking, and when retracting them, they should bring something back with them. Four Chinese characters meaning ‘going out lightly and coming back heavily’ are the key principle of practicing Xingyi Quan, and it's an invaluable lesson’ “Going out lightly” refers to the expansive energy of the tendons and bones, the crisp force of filing. ‘Coming back heavily’ refers to the inward-contracting energy of the tendons and bones, a tug-of-war force of the hooking stick.

 

“通过李师父对练拳的论述，我们可以知道，修炼形意拳功夫或者说修炼内家拳功夫不是说会得招式越多越好，而首先是要知道基本拳架的基本劲力。在这种基础上增加拳术的招式。所以练拳必须‘知己’，明白自己的不足，这是很重要的，所以李师父说：‘练拳的第一个进境，就是有了自觉，能知道自己的毛病’。思想上有了这个认识，感到自己‘练拳无进步，就要重新站着不动地校正拳架，去揣摩每法，动也是它，静也是它，否则，静不下去也动不起来’。只有这样才能长功夫，所以练拳架招式也要慢练，要仔细琢磨。

Through Master Li’s exposition on how to train the boxing, we can understand that in training the skill of Xing Yi Quan or training the internal martial arts, it's not about knowing as many techniques as possible, but rather about first understanding the basic stance and fundamental energy. Only on this foundation can one add more techniques. Therefore, practicing martial arts requires self-awareness, understanding one's own shortcomings, which is very important. Master Li said: ‘The first stage of progress in practicing martial arts is to gain self-awareness, to be able to recognize one's own flaws." With this understanding, if one feels that their martial arts practice is not progressing, they should stand still and correct their stances, carefully contemplating each movement.  Movement and stillness are both inherent in it; otherwise, one cannot achieve either stillness or movement effectively. Only in this way can one improve their skills. Therefore, practicing stances and techniques should be done slowly and with careful consideration.
 

     如何练用法
  “拳架里的劲力找到了，练到身上了，就有了内家拳的基本功夫，但有了这个功夫并不等于就可以搏击。所以李师父说：‘功夫好相当于一个人有了家产，比武相当于会不会投资，从功夫好到善比武，还得要一番苦悟’。就是说功夫好只是基础，要真真搏击还得在思想上，实践中磨练，醒悟。不过这种磨练和醒悟是多方面的。但首先要知道基本招式的基本用法。
How to Train the Applications?

"Once you find the energy and strength within the boxing stances and integrate it into your body, you've acquired the basic skills of internal martial arts. However, having these skills doesn't equate to being able to fight. Therefore, Master Li said: ‘Good skills are like having a fortune. Fighting is like knowing how to invest. To go from having good skills and talent to being a skilled fighter requires a great deal of hard work and profound understanding.’ This means that good skills are just the foundation. To truly fight effectively, you need to hone your skills through mental discipline and practical experience, and gain profound insights. This honing and understanding are multifaceted. But first, you must understand the basic uses of the basic techniques.”

 

“首先说劈拳，李师父说：‘劈拳的打法是‘劈拳如劈斧’，山民抡斧子劈柴，跟抡鞭子一样，要个脆劲，否则，斧子就只能砍进木头里，无法一下劈成两半’。是说使用劈拳的时候要有惯性的那种打划的劲力。李师父还说：‘起手接变，缩身顶杠而进，有出手没有收手，其实杠出而后，还有个身子向后弓身动作，这就是劈拳蓄劲进身的隐蔽的手法。这是说实战中劈拳身法的应用。

“First, let’s talk about Pi Quan. Master Li said: ‘the technique of Pi Quan is ‘like splitting with an axe’. When mountain people swing an axe to chop wood, it's like cracking a whip; it requires a sharp, crisp force. Otherwise, the axe will only cut into the wood, unable to split it in two.’This means that in using Pi Quan, you need to use momentum and drawing energy and strength. Master Li also said: ‘when the hand rises, changes start, shrink/contract the body and walk forward propping with the bar (the drilling arm is in contact with the opponent's body). The hand goes out and does not come back. In fact, after the bar goes out there is also a movement that the body bows backward . This the hidden technique in Pi Quan to gather energy and advance with the body.’ This is the application of Pi Quan body methods in actual combat.”​

​

(the "body bowing backward" refers to the Yao pressing out)

​​

“其次，是崩拳。李师父说：‘崩拳比武最方便，伸手就是。崩拳如箭，发中同时，这份利索是高东西，修为到了才能有。崩拳的要领在‘转环崩’上，转环崩是枪法，枪法中有转环枪，就是一枪刺过去，被对方兵器架住，不用换动作，枪杆子一转就势扎过去。将这无形的大枪杆子旋起来，就是转环崩。转环崩厉害了，等于耍大枪’。崩拳看似简单，其实不简单，从自己的劲力到实战的应用是很需要体悟的，李师父都赞扬是‘高东西，修为到了才能有’。
“Next, let’s talk about Beng Quan. Master Li said: ‘Beng Quan is the most convenient for sparring. It is there when the hand extends out. Beng Quan is like an arrow; the strike and the release happen simultaneously. This swiftness is a high-level technique, achievable only with sufficient skill. The key to Beng Quan lies in ring-circling Beng,' which is a spear technique. In spear techniques, there's the 'ring-circling spear,' where you thrust forward and the opponent's weapon blocks, but without changing your stance, you simply rotate the spear shaft and thrust again. Spinning this invisible spear shaft is the essence of rotating and crushing. A powerful ring-circling Beng is like wielding a great spear.' Bengquan seems simple, but it's actually quite complex. From developing your own strength to its practical application, it requires a lot of understanding. Master Li praised it as 'a high level skill, only attainable with sufficient cultivation.

​

“再次，是钻拳。李师父说：‘钻拳不是钻拳头，是钻身子，一个是前手压住对方，扯带得后手撵锥子似地撵进去。另一个是，前手一晃，你就撞在他后手上了，变魔术一般，不是障眼法，而是他换了身形（两者的虚实不同）。冬天冷的时候，门上挂着沉甸甸的棉门帘，人进门时，前手一撩门帘，身子就往里钻，身子一动，手上搭的份量就卸了，人进了门，帘子也刚好落下，有道缝就进了人。这是生活里转换虚实的现象，形意拳的‘换影’也是这个。这是说实战中敌我双方劲力在粘接以后的虚实转换，其实太极推手也是这个道理。
“Next is Zuan Quan. Master Li said: ‘Zuan Quan isn't about drilling with the fist, it's about drilling with the body. In one method, the front hand presses down on the opponent, and the back hand follows through like a drilling with an awl. In another method, the front hand feints, and you bump into his rear hand. It's like magic, not an illusion, but he changes his body posture (the difference between the two is in the real and false status) In winter, when it's cold, there are heavy cotton curtains hanging on the door. When someone enters, they lift the curtain with their front hand, and their body slips inside. As the body moves, the weight on the hand is released, and the person enters the door just as the curtain falls back down. This is a phenomenon of transformation between the false and the real in life. This is exactly what ‘changing the shadow’ means in Xing Yi Quan.’ This is the transmission between the false and the real, after the energy and  strength of the enemy and mine stick and link in actual combat. Tai Chi tuishou is also based on this principle.

​

(its helpful to understand that in all of Master Li's examples one is in close contact with the opponent)

​

“另外李师父对形意拳在搏击中的步伐、身法和与对方的距离也有要求，说：‘形意拳走中门，占中路的道理，以慢打快。关键在步法。打法定，先上身，手脚齐到方为真’。是说搏斗时要发挥形意拳身体整体协调运动的特点，这样才能发挥形意拳整体劲力的优势。他还说：‘打人如亲嘴，也就是穷追不舍的意思，因此说，练拳如亲嘴’。是说形意拳、太极拳搏击中和对方的身体要赞粘连随，不让对方脱开自己的劲力控制。
"Furthermore, Master Li also emphasized the importance of footwork, body method and distance from the opponent in Xingyi Quan combat. He said: 'Xingyi Quan emphasizes attacking through the center, occupying the central line, and using slow movements to counter fast ones.​ The key is in the footwork. Once the method is decided, have it in the body, the body moves and the hand and foot arrive simultaneously.’ This means that in combat, one must utilize the coordinated movement of the whole body characteristic of Xing Yi Quan, in order to bring to bear the advantage of whole energy and strength. He also said: ‘'Striking someone is like kissing them,' meaning relentless pursuit. Therefore, it is said that practicing martial arts is like kissing.’ This means that in both Xing Yi Quan and Tai Ji Quan combat, it is necessary to stick, link and follow the body of the opponent, not letting him away from the control of my own energy and strength.”

​

“而且在劲力上李师父认为练拳和实战也有不同，他说：‘形意拳的练法和打法，迥然不同。比如，练法要‘以身推肩，以肩推肘，以肘推手，直练到川流不息的程度，而打法则要将手鞭子样甩出去，再以肘追手，以肩追肘，以身追肩，如两手拍巴掌，很响，用身子拍手，就是打法了（快响）’。
Furthermore, Master Li believed there were differences in the application of force between practicing the form and actual combat. He said: "The training methods and fighting techniques of Xingyi Quan are completely different. For example, the training method requires 'using the body to push the shoulder, the shoulder to push the elbow, and the elbow to push the hand, practicing until the movement flows continuously.'  However, the fighting technique requires whipping the hand out like a whip, then having the elbow follow the hand, the shoulder follow the elbow, and the body follow the shoulder, like clapping your hands together loudly. Using the body to propel the hand is the fighting technique (fast and loud)."

​

“在搏击的战术原则中，李师父也有自己的认识，他说：‘总之，见手说话，来手化打结合，正所谓‘拳法意来本五形，生克裹钻变化精。要知识者真消息，只在眼前一寸中。手脚齐到方为真’。化打结合是搏击的原则，发人、击人身体由下而上的整体气力是关键。
“Master Li had his own understanding of the tactical principles of fighting,. He said: "In short, let your hands do the talking; combine defense and attack. As the saying goes, the essence of boxing comes from the five elements with subtle changes in inter-promotion, interaction, wrapping and drilling. True knowledge lies in what's right in front of your eyes, within an inch. Both hands and feet must work together for true effectiveness. Combining dissolving (neutralizing) and striking methods is the principle of combat.  The key is the overall power generated from the body, from bottom to top, when striking or attacking an opponent."

​

“李师父对实战意识的培养也有自己的方法：他说‘练拳的心思怎么动？练拳时，好像对面有人，每一手都象实发，是象实发而非实发，自己要多设想几个对手，慢慢地练拳，一拳出去要感觉是以极快的速度冷不防打倒了其中一个，其他人还盯着你呢。不要想着正式比武，要想着遭人暗算。等真比武脑子就空了，一切招式都根据对方来，等着对方送招，对方一动就是找挨打，所谓‘秋风未动蝉先觉’，比武就是比谁先知道，形意拳的后发制人不是等对方动手了我再动手，而是对方动手的征兆一起，要应着对方，适合什么用什么’。当然这种意识的训练是找到拳架劲力的基础，和知道拳架用法的基础上进行的训练，和练功的程序不能本末倒置。
Master Li also has his own methods for cultivating practical combat awareness: He said, "How should your mind work when practicing martial arts? When practicing, imagine there's an opponent in front of you, and each move should be executed as if it were a real attack – not a real attack, but *like* a real attack. You should imagine several opponents, and practice slowly. When you throw a punch, you should feel like you've suddenly and unexpectedly knocked down one of them with extreme speed, while the others are still watching you. Don't think about formal sparring; think about being ambushed. When you're in a real fight, your mind should be clear, and all your moves should be based on your opponent's actions. Wait for the opponent to make a move; as soon as they move, they're asking for a beating.  It's like 'the cicada senses the autumn wind before it blows' – a fight is about who knows first. The principle of 'striking after the opponent' in Xingyi Quan doesn't mean waiting for the opponent to attack before you attack, but rather responding to the opponent as soon as the signs of their attack appear, using whatever is appropriate. Of course, this kind of awareness training is built upon the foundation of understanding the power and structure of the martial arts form and knowing how to apply it. The training process shouldn't be done in reverse order.

​

总之有功夫到比武实战是有过程的，在具备了功夫后，思想意识就显得很重要了，所以李师父教导说：‘平时用心思多练，一出手就是合适的。只有练拳时方方面面的心思都动到，在比武电闪雷鸣的一瞬，才能变出东西来’。
In short, the process of applying martial arts skills in actual combat takes time and effort.  Once the skills are acquired, mental awareness becomes crucial.Therefore, Master Li instructed us: ‘In peacetime practice diligently and thoughtfully, and your movements will be appropriate when you need them. Only by engaging your mind in every aspect of your training will you be able to react effectively in the lightning-fast moments of a fight."

​

“李师父这些对练功和实战的经验都是在长期的修炼中总结出来的，都是实实在在的学问，内家拳的爱好者应该牢牢记住，即要知道武术功夫是实战的基础，又要知道功夫代替不了实战，得把功夫放在实践中体悟才有可能变为搏击中有用的东西。
Master Li's experience in training and practical combat is the result of years of dedicated practice.  These are genuine insights, and enthusiasts of internal martial arts should remember them well. They must understand that martial arts skills are the foundation of practical combat, but also that skills alone cannot replace real combat experience.  Only by applying these skills in practical situations can they become truly useful in fighting.

​

形意拳的养生
陈师伯：“内家拳是一种武术，搏击当然是他首要的作用，但是内家拳又是一种独特的养生术，这种养生作用随着时代的发展越来越显示出他的优越性。内家拳养生的优越性主要来至于他独特的运动内涵，也就是他是一种在道家哲学思想基础上，吸收道家内丹功而发展成的一种独特的养生术。但是内家拳如何能够成为道家的一种养生术，其实人们的认识还是模糊的。李师父说：‘许多人都知道形意拳是内家拳，此拳是可以通‘道’的，但拳谱上往往只有拳法，简单陈列出道经摘抄的语句，至于如何由拳通‘道’便含糊了’。在如何‘通道’的问题上，李师父用自己的身体实践回答了这个问题。他说：‘体呼吸’正是形意拳通‘道’的法门，从全身毛孔云蒸雾起为呼吸，此功夫，乃是精神真正呼吸，非有真传难入其‘道’，非有恒心难达其境，学‘道’者，勉力为之。
Regimen (养生Yǎngshēng Health) of Xing Yi Quan

School Uncle Chen said: "Nei Jia Quan are martial arts, and combat is certainly their primary function. However, internal martial arts are also a unique form of health cultivation, and this health-preserving aspect is becoming increasingly evident with the passage of time. The superiority of internal martial arts in health cultivation mainly stems from its unique movement principles, which are based onTaoist philosophical thought and incorporate Taoist internal alchemy practices, developing into a unique health cultivation technique. However, how this art can become a form of Taoist health cultivation is still unclear to many people.. Master Li said: Many people know that Xing Yi Quan is an internal martial art, and this art is linked with ‘Taoism’, but the martial arts manuals often only contain techniques and they simply list the quotations from Taoist canons. leaving the question of how this art is linked with ‘Taoism’, vague. As to the question about how Xing Yi Quan is linked with ‘Taoism’, Master Li answered this question with his own body practice. He said: 

'Body breathing' is precisely the method that links Xingyi Quan to Taoism. It involves breathing through all the pores of the body, like mist rising. This is true spiritual breathing. Without genuine transmission, it is difficult to enter this "Tao," and without perseverance, it is difficult to reach this state. Those who seek the "Tao" should strive diligently."

​

“所以李师父要求：‘练拳光练‘劲’不行，要‘练精化气，练气化神，练神还虚’，‘练精化气，练气化神、练神还虚’是道家用于描述内丹功过程的术语，一般人认识很难理解的，所以李师父简化说：‘身心得起变化，把‘练精化气，练气化神，练神还虚’的大道理就说通了。但李师父说的这个身体变化是有丰富的内涵的”。
Therefore, Master Li required: ‘Practicing boxing is not enough if you only train Jin; you must also train Jing  

into Qi, train Qi into Shen, and train Shen into Emptiness. 'To train the essence into qi, train qi into the spirit and train the spirit into emptiness’ are terms used in Taoism to describe the process of building up internal energy, which is difficult for most people to understand. Master Li simplified it: ‘the changes should take place in the body, then this major theory of ‘training the essence into qi, training qi into spirit and training spirit into emptiness will become clear.’  The bodily transformation that Master Li spoke of has rich and profound implications."

​

邓锋：“是不是说改变人的气质？”
陈师伯：“对！李师父说：‘形意拳要练精化气，练气化神，练神还虚，气不（仅仅）是呼吸的气，比如男子的英俊潇洒，女人的妩媚亮丽，就是气的作用，所谓生机勃勃’。这就是形意拳改变气质的作用。形意拳改变人的气质是通过身体的变化来实现的。例如不练功的人仰着头，耸着肩无精打采的。而练内家拳的人站桩的时候头是向上领着，身体的筋骨的劲力撑成整体，而且精神矍铄，精力充沛，思维敏捷，动作灵活，这些都是气质改变的表现。而在精、气、神这些体质的表现上‘气’的变化的主要是“气息”。所以李师父认为站桩和劈拳从这个角度来说就是练气息，李师父说：劈拳就是练息。气息越来越绵长，越来越深远，精力充沛了，手部动作激发了全身，渐渐感到气息鼓荡，全身毛孔开合。李师父这里的‘息’，有两个含义义：一个是‘至于呼吸的气，叫做‘息’。另外一个含义是信息，‘气息鼓荡，全身毛孔开合’的气息是身体对外感觉信息的物质基础。形意拳练到高程度练什么，就是练‘息’，看你得到什么信息，对方有表现出一点信息来，自己就知道是要干什么”。
Deng Feng: “Does it mean changing a person's temperment?”

School Uncle Chen: “Right! Master Li said: ‘Xingyi Quan requires cultivating Jing into Qi, Qi into Shen and Shen into emptiness . Qi is not merely the breath. For example, a man's handsomeness and elegance, and a woman's charm and beauty, are all manifestations of qi – what we call vitality.' This is the function of Xing Yi Quan in changing the temperament. Xingyi Quan changes a person's temperament through physical changes. For example, people who don't practice martial arts will often have their head tilted back, shoulders hunched and look listless and unenergetic.  However, those who practice the boxing and the standing posture stand with their heads held high, their tendons and bones forming a unified structure, and they are energetic, vigorous, quick-witted, and agile. These are all manifestations of a changed temperament. In terms of the physical manifestations of essence, Qi, and spirit, the change in 'Qi' primarily refers to 'Qi breathing'. Therefore, Master Li believed that the standing posture and Pi Quan are, from this perspective, for training Qi breathing. Master Li said: Pi Quan is training Qi breathing. Qi breathing becomes increasingly longer and deeper, so the energy becomes abundant. The movements in the hand stimulate the whole body, gradually you feel vigorous in breathing and the pores in the whole body open and close.’ ‘Qi breathing’ of Master Li contains two meanings: one is the air we breathe called 'breath', the other meaning is information. Qi breathing, ‘vigorous in breathing and the pores in the whole body opening and closing’, is the material basis of the body's perception of external sensory information. What does Xingyi Quan train at a high level? It trains information, observing what information you receive. If the opponent reveals even a little information, you can know what you want to do.

​​

邓锋：“练拳能练出来这样的状况来？”
  陈师伯：“对啊！能练到这样的程度你看活不活？这就是站桩、练拳中重点要明白的，但不是脑子明白，是身体明白”。
邓锋：“体悟？”
  陈师伯：“对啊”。
  邓锋：“有点糊涂”。
陈师伯：“坚持站桩，练拳，久而久之，通了以后就不糊涂了。”

Deng Feng: “Can you train your boxing to achieve this state?"

School Uncle Chen: “Yes! Look at how alive it feels when you reach this level! This is a key point to understand in standing meditation and martial arts practice, but it's not the brain that understands but the body understands."

Deng Feng: “Understand with the body?”

School Uncle Chen: “That’s right.”

Deng Feng: “ I’m a little bit confused.”

School Uncle Chen: “Keep training the standing posture, and the boxing.  With the passage of time you will understand and won't be confused anymore”
 

白建云：“体呼吸中丹田的呼吸是不是和毛孔的呼吸在节奏上、频率上来往运动方向上是相互联系的，一致的”。
陈师伯：“那是肯定的，咱们一般人一开始是胸呼吸，练得成为腹呼吸，最后练到毛孔呼吸。最后到忘呼吸，但忘呼吸不是不呼吸”。
邓锋：“整个身体就像肺一样？”
陈师伯：“对！对！对！有这个意思。所以咱们门里比较重视劈拳也就是这个意思。李师父说：‘劈拳练息，先去病再强身，通过练息，身上的气养育起来，大脑时常会有灵感，此时，学拳就真是趣味无穷了。
Bai Jianyun: "Is the breathing of the dantian in body breathing and the breathing of the pores interconnected and consistent in terms of rhythm, frequency and direction of movement?

Master Chen: "That's definitely the case.  Most people start with chest breathing, then progress to abdominal breathing, and finally to breathing through the pores.  Ultimately, they reach a state of 'forgetting to breathe,' but 'forgetting to breathe' doesn't mean not breathing at all."

Deng Feng: “The whole body is like a lung?”

School Uncle Chen: “Right! Right! Right! That’s the idea. That's why our school places great importance on Piquan. Master Li said: ‘In training qi-breathing in Pi Quan, it first eliminates diseases, and then strengthens the body. By training Qi-breathing, the body's Qi is nurtured, and the brain often experiences inspiration. At this point, learning the fist truly becomes endlessly interesting.'"

​

“以上给大家讲了李师父对形意拳的修炼和实战以及养生的经验，下面再给大家讲讲李师父对习练内家拳在德行上的要求。李师父说：‘古人讲，武者不详。练武人太容易陷进是非，还不如不学武，就算学了，也最好一辈子默默无闻，有一份名气，便多一份烦恼’。‘练拳的时候，不宜在人多的地方练，晚上练，让谁也不知道。不准占别人的地方。遇到有人生事，不准动手比武，要学会以理服人，以德服人，要留着时间习武，不要卷入是非中，虚耗光阴’。李师父总的思想是要把精力放在习武上，不要和别人争名。
"The above has shared Master Li's experience in Xingyi Quan's cultivation, combat, and health preservation. Now, let's talk about Master Li's requirements for moral conduct in practicing internal martial arts. Master Li said: The ancients said: "Martial artists are prone to misfortune. Those who learn the martial arts are too easily drawn into conflicts and disputes. It's better not to learn martial arts at all.  Even if you did learn them it would be best to remain unknown your whole life. A shred of fame brings an extra burden of trouble."

He continued; When practicing martial arts, you shouldn't practice in crowded places. Practice at night, so no one knows. Don't occupy other people's space. If someone causes trouble, don't resort to fighting. We must learn how to understand others and to persuade people with morality and reason. Dedicate your time to practicing martial arts, and don't get involved in disputes and waste your time. Master Li's general idea is to focus one's energy on martial arts practice and not compete with others for fame.

​

“李师父对如何管理门内事物也有自己的一些观念。他说：‘旧时代拳师收徒弟学孔子。孔子有子贡帮他结交官府，有颜回帮他传学问，有子路帮他管人。门庭有了三个这样的人，必然会兴盛’。‘从《论语》中可以看出，别人提问，孔子会耐心解释，语言简要准确，这是训练弟子一言以服众的能力，去管理其他弟子’。这些经验对我们的发展都是很值得借鉴的”。
“Master Li also had his own ideas about how to manage affairs in the school. He said: ‘In olden times, the masters asked the disciples to learn from Confucius. Confucius had Zi Gong to help him cultivate relationships with officials, Yan Hui to help him pass on his knowledge, and Zi Lu to help him manage people. A school with three such individuals would inevitably flourish.' From the Analects, we can see that when others asked questions, Confucius would patiently explain, using concise and accurate language. This was to train his disciples to have the ability to convince others with a single word, and to manage other disciples.' These experiences are very valuable for our development."

​

讲完课，大家纷纷要求购买师伯录制的推手光碟，师伯很高兴。自谦说：“要说我的技艺水平不及恩师的一半，深感不能把恩师的全部技艺传承下去，不过可以自慰的是多少也给世上留下了些东西”。听着师伯的话语，想起师伯文章中的结束语：“我从先师学练拳术，数十年间，精益求精，未敢有一日懈怠。今老矣，遥想前尘，检点旧事，恩师言笑，恍同昨日。光阴易逝，不觉先师仙去已界十载，感慨之余，援笔濡墨，草成此篇，以慰恩师在天之灵”。
After the lecture, everyone eagerly requested to purchase the push-hands DVDs recorded by my school uncle, which pleased him greatly. He humbly said, "To be honest, my skill level is not even half of my esteemed teacher's. I deeply regret not being able to pass on all of my teacher's techniques, but I can at least console myself with the fact that I have left something behind for the world." Listening to my senior uncle's words, I recalled the concluding remarks of his article: "I have been learning martial arts from my late master for decades, striving for excellence without ever daring to slack off for a single day. Now I am old, and looking back on the past, recalling old times, my master's words and smiles seem like yesterday. Time flies, and before I knew it, ten years had passed since my late master passed away. With deep emotion, I picked up my pen and wrote this article to comfort my master's spirit in heaven."

​

​

​