F.T.C.C.G.|
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HSING-I-CHUAN |
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F.T.C.C.G. |
About Hsing-i-chuan
I should like to add more details to the explanation 1 have already
given of Hsing-i-ch'uan in the discussion of the history of Taiki-ken.
Hsing-i-ch’iian (also known as Ksin-i-ch'uan) is said to have been originated
in the Sung period (tenth to thirteenth century) in China by a man named
Yueh-fai, though t ere is nothing to prove this. From the late Ming
to the early Ch'ing period (about the second half of the seventeenth century),
in province of Shansi, there appeared a great expert in the use of the
lance; his name was Chi Chi-ho. By about this time, the basic nature
of Hsing-i-ch'uan was already determined. The tradition was inherited
and carried on by Ts'ao Chi-wu and Ma Hsueh-li. In the Ch'ing period
(which lasted from 1644 until 1912), Tsai Neng-pang and Tsai Ling-pang
became disciples of Ts’ao Chi-wu. Lin Neng-jan , who lived in Hopei
province, heard rumours about Tsai Neng-pang and decided to study with
him. In his late forties, Li Neng-jan became so skilful and powerful
that he was called "divine fist." His skill and speed were so great that
opponents never had a chance to come close to him. After he returned
from the place in which he had been studying to his home province of Hopei,
he concentrated on training disciples, with the consequence that Hopei
Hsing-i-ch'iian became famous throughout China. He had many disciples,
but among them Kuo Yiin-shen was the most famous. He was said to
have no worthy opponents in the whole nation. Kuo Yun-shen was especially
noted for his skill in a technique called the peng-ch'uan, with which he
was able to down almost all corners. In one bout, he employed this
technique and killed his opponent, with the result that he was thrown into
prison for three years. He continued his training during his period
of incarceration and is said to have developed his own special version
of the peng-ch'uan at that time. Since he was chained, he was unable
to spread his arm wide. His shackles made it necessary for him to
raise both arms whenever he raised one. Ironically, the apparent
inconvenience enabled him to develop a technique that was at one and the
same time an attack and a steel-wall defence. He learned to maintain
a sensible interval between his own body and his opponent and to counter
attacks and immediately initiate attacks. It took him the full three
years of his term in jail to perfect this technique. Although he
was not a big man, Kuo Yun-shen was very strong. Once a disciple
of another school of martial arts asked Kuo to engage in a match with him.
Kuo complied with the man's wish and immediately sent him flying with one
blow of his peng-ch'uan. The man rose and asked for another bout.
Once again Kuo did as he was requested, but this time the man did not rise,
because one of his ribs was broken.
The study of Hsing-i-ch'uan involves first basic development of ki
through Zen then the study of the Chinese cosmic, philosophy called T'ai-chi-hs5eh,
which originated as a system for divination and reached full development
during the Sung period. The physical aspects of training involve
five techniques called the Hsing-i-wu-hsing-ch'uan: the p'i-ch'uan (splitting
fist), peng-ch'uan (crushing fist), tsuan-ch'uan (piercing fist), p'ao-ch'uan
(roasting fist), and the Kuo-ch'uan (united fists) plus a fifth that is
an advanced application technique called the lien-huan-ch'uan (connected-circle
fist). As a person practices using these techniques in
training sessions and bouts with opponents, he gradually learns which
suits him best. Hsing-i-ch'uan is further characterised by forms
(hsing in Chinese and kata in Japanese) based on the instinctive motions
of twelve actual and mythical animals: dragon, tiger, monkey, horse, turtle,
cock, eagle, swallow, snake, phoenix, hawk, and bear. The very name
Hsing-i-ch'iian means that it is the ability to use these motions without
conscious consideration that gives the system its meaning. The practitioner
of Hsing-i-ch'uan must use the forms automatically and without reference
to his conscious will. The point that sets Hsing-i-ch'iian most clearly
apart from other martial arts is related to this theory, for in Hsing-i-ch'iian
training, no matter how thoroughly a person may have mastered the techniques,
if he is unenlightened about the basic meaning of the- forms, his efforts
are wasted. People striving for progress in the martial arts must
be aware of this point and must keep it in mind throughout their daily
practice.
Relations between opponents in Hsing-i-ch'iian are especially distinctive
in three respects. First, since there is no way of knowing what kind
of attack the opponent will try, Hsing-i-ch'iian does-not prescribe such
things as maintaining fixed distances and employing kicking techniques.
Instead, the individual must always move toward his opponent and counter
his moves as he attacks. Second, since defence must always be perfect,
in Hsing-i-ch'iian, one arm is always used for defence purposes (it may
be either the mukae-te or the harai-te method; see pp.34 and 60).
Third, there is no strategy, and no restraints are used in Hsing-i-ch'uan
matches. Since the individual's body must move naturally, easily,
and rapidly in conformity with the opponent's movements, there is no time
for mental strategy. Nor is there any need for restraining the opponent
with one hand while kicking. At all times, maintaining a perfect
defence, the person must conform to the motions of his opponent.
This, as I have said, leaves no time for mental strategy.
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F.T.C.C.G. |