The foundation of Sun's martial arts technique is the boxer's ability to integrate inside and outside. Standing piles and walking frames are all aimed at this. However, the roles of the two are different and should not be confused.
The function of the pile is to seek static movement based on the shape and consolidation. What is Shape? That is, the outer triad: hand and foot, elbow and knee, shoulder and hip. Make the transmission of force smooth and reasonable. This is the primary meaning of the whole word in Kung Fu cultivation. Hand and foot in the pile refers to the communication of hands and feet, that is, the power on the foot can reach the hand, and the power on the hand can reach the foot. The practice method is that the five fingers are stretched out, the palm is inward, and the heels have the meaning of external rotation and internal buckle, but do not show the button. And the elbow, shoulder, knee, and crotch are the four main tricks in which force is transmitted between the hands and feet. The elbow and knee should be combined to care about three things: first, the two tricks should be loosened, that is, the knee should be buckled and the elbow should be drooping; The second is the ipsilateral elbow, and the two lines of force of the knee should be in the same plane. At the same time, the internal angle between the two forces facing the plane consisting of the left and right knees and elbows should be 45° (that is, 135° of the outer angle). The third is the curvature of the elbow and knee joints, and the angle between them should be about 135°. The combination of shoulders and crotches also cares about three: First, the shoulders and crotches should naturally sag. Second, the root of the shoulder crotch should be withdrawn. The third is the vertical item, and the vertical term should be evenly reversed with the meaning of loose shoulders and loose crotch elbows. If so, it can be made to the outer triad.
The outer triad is an organic whole, and its root is brotherhood. Its mechanical mechanism is the "arch effect" (see the article "The Nature of Looseness" for the arch effect). This is the primary meaning of the outer triad in the standing pile, and its meaning in walking frame and technical hitting is richer, so I will not talk about it here. So, what is movement in stillness? That is, external static and internal movement - the movement of the true qi in the body in a static state.
It originates from the harmony of mind and intention, and the union of mind and qi in the inner triad.
What is the heart?
It does not refer to the heart organ alone, but to the entire sensory system of the human body.
What does it mean?
It does not refer to some fixed consciousness, but an unintentional meaning. It is a state of infinity, the integration of all consciousness.
What is chi?
It does not refer to the air that is breathed daily, but refers to the vitality that originates from the human body, also known as innate true qi.
This qi can only be produced if the human body system is in a neutral state. The so-called mind-to-mind agreement means that in the state of infinite consciousness, it is safe to feel everything that can be felt, and at the same time not to focus the consciousness on any one feeling.
Only when the heart and the mind are truly in harmony can true qi be produced, and only then can we talk about the harmony of intention and qi. So what does meaning and qi mean?
The combination of intention and qi is that after the true qi is produced, the consciousness enters the taiji state from the state of infinity, that is, the pneumatic of consciousness, the so-called no desire to observe the wonder, the god of long, and the unity of qi. It should be pointed out that this meaning is still unintentional, but at this time the consciousness is no longer in the state of infinity but the intention is to apply qi, so there is a pole, and this pole is true qi, also known as tai chi. Before the divine qi is not united, it is necessary to follow the qi with the will, and not to control the qi with the intention, so the intention is still not an active consciousness.
Master Sun Jianyun said: "If you have a heart to control qi, the qi is rushing, and it is not true qi." ”
Only when the divine energy is truly unified can the spirit be moved to the point and the pneumatic god be achieved. This is the difference between the practice method and the practice result. Boxers can achieve the unity of mind and will, and after the mind and qi are combined, they can unite their spirits and qi, but this is not the characteristic of the pile of Neijia boxing, standing on some health piles or just practicing meditation, can also achieve the harmony of mind and mind, and the union of intention and qi, and can also produce the effect of unity of spirit and qi.
The characteristic of Neijia Boxing is to produce the effect of internal and external unity, and to produce this effect, it is necessary to combine qi and force.
So what is the combination of qi and force?
That is, the unity of form and gas is produced in the state of shape.
Thus, it has the effect of the unity of divine qi form (intentional qi power). It requires a process in which the True Qi gradually fills the body from a slight increase, thereby gradually replacing the humble force (local muscle force) to dominate the shape, and further perfecting the shape, producing the initial effect of internal and external integration.
So, how to achieve the combination of qi and force?
If it is, in the state of neatization, that is, in the state of external triad, loosen the chest and abdomen.
If so, the qi in the belly can endure, and the fetal breath will gradually grow.
Therefore, standing piles have two major effects:
One is neutralization to be angry.
The second is to produce the unity of inside and outside in a static state.
But two more points need to be made here:
First, the inner and outer unity generated by the standing pile is generated in a static state.
Therefore, at this time, the boxer is not yet able to flexibly transfer this strength around the body during the movement. In other words, standing on the pile does not allow the boxer to have the ability to integrate inside and outside in the state of movement change.
The mechanism of this result is that the boxer can only perceive the shape in the static state through the pile, and how to maintain the shape in the changing state of body movement, which the boxer does not experience in the pile, so this problem cannot be solved by standing on the pile alone.
If the boxer cannot lose his shape in the change of body movement, even if the fighter produces true qi and has deep internal strength, he will not be able to completely transform this internal power into the strength of internal and external unity in the movement because the limb is contrary to the shape and unity (that is, the external triad) in the movement, resulting in the effect of the technical strike that should have.
So, why can't a whole force be produced if there is a perverse wholeness?
Because the mechanical mechanism for forming rectification is the arch effect, which is generated by adjusting the bone system, even if there is no internal strength, the primary sense of rectification can be produced through appropriate adjustment.
The shape that is adjusted is the shape.
On the contrary, although there is internal strength, if you do not understand the principle of shape adjustment, you cannot form an arch effect, and you cannot form a force under the influence of the gravity field to communicate between hands and feet. Therefore, a qigong master is not necessarily a martial artist.
Therefore, the whole form is the basis of the whole strength, without this, the form cannot be the whole strength, let alone the unity of the inside and outside.
Therefore, the direct transition from standing pile to loose hand practice is not the correct cultivation method.
Second, not all piles have the effect of forming and integrating inside and outside. Some pure health piles, like meditation, do not have the effect of internal and external unity because they do not have a wholeness.
A pile that produces the effect of internal and external unity,
All three must be present at the same time:
One is the shape and integration, forming an outer triad to form an arch effect.
The second is to neutralize the mind, mind, and form energy, forming an inner triad to produce true qi.
The third is that the structure is natural and simple, easy to convert, making this formula the basis for the arbitrary transformation of limbs in actual combat without losing the shape of the body. It has the basic characteristics of natural and moderate opening inside and outside. For example, Sun's three-body style is a typical representative of this type of pile work.
As mentioned above, the standing pile cannot directly solve the problem that the limb does not lose shape in the state of movement change, so only through the standing pile, it is not possible to obtain the ability of the limb to have the strength of internal and external unity everywhere at any time in the state of movement change.
To solve this problem and obtain this ability, it is necessary to complete the walking frame through a reasonable fist style.
If the pile is to seek movement in stillness, then the role of the walking frame is to seek silence in motion.
The so-called seeking stillness in motion means that the practitioner develops internal movement through reasonable fist movements from the outside, and gradually merges the internal and external movements in the process and works together.
When the fighter has generated internal movement through the pile, seeking stillness in motion means making the spirit and qi form synergy in the walking frame. That is, although the movement of the limbs changes, the inside and outside of the body must have the state of internal and external integration when standing on the pile at any time. That is, the movement of the limbs regulated by a reasonable fist style is the mutual transformation of the whole state in different forms, and this transformation can be coordinated with the movement of true qi in the body.
Therefore, through this reasonable fist style for walking, the practitioner can produce the effect of moving shape, but everywhere contains shape, does not violate the spirit, and does not leave the effect of internal and external integration when standing on the pile, the so-called dynamic and static integration, commonly known as moving pile.
When the practitioner can make the divine qi form produce an instantaneous effect in the movement through the practice of boxing, the bright energy is first achieved.
When through the practice of fist style, the divine qi form is basically united, and the cycle is seamless and everywhere is combined, but there are still transformation forms inside, it can be said that the dark energy is first formed.
When the divine qi form is completely unified through the practice of fist style, although it is unintentional, it can still feel and respond, and when the god moves, the qi arrives, and the form follows, so it is deformed, which is called strength.
At this stage, the practice of walking should be slow, its movement seems to be nothing, even slight, the spirit and form of the long time are completely unified, so far the walking frame, meditation or meditation, in the line stop sitting lying down can not be described as practicing boxing.
So, why is it that at this time, although the boxing style is out of the boxing style, it does not lose its strength?
The reason for this is that through the practice of the tangible fist style of the previous stage (light and dark energy stages), the divine qi forms have gradually become coupled and synergistic with each other.
And the unity of God and form makes the divine will have been able to control the transfer of form, so that the form is contained in the invisible divine will, and when God moves, the form (whole) is coming, and there is no mistake, so it can be unruly and without losing the rules, so it is out of shape.
On the other hand, if there is no fist exercise, although the same spiritual energy has been generated through standing on the pile, there is no corresponding reasonable (in line with the principle of shape and true qi movement) external movement to coincide with it (synergy), so in the state of movement, it is impossible to form the strength of internal and external unity, let alone transfer the strength of internal and external unity to the whole body.
Therefore, walking through a reasonable punch style is a necessary prerequisite for the boxer to finally get out of the boxing style.
In summary, a reasonable fist is a necessary condition for the following two major effects:
1. It is a necessary condition for practitioners to have the ability to integrate internal and external, dynamic and static in the change of movement.
2. It is a necessary condition for the complete unity of the practitioner's spirit and form and finally the removal of the fist style.
Therefore, practicing the fighting through reasonable boxing style is an indispensable and necessary part of boxing cultivation, and it is also the only way to achieve the best kung fu.
Of course, not all punches can produce the above effects. For a punch style to produce the above two effects, the following three conditions must be met:
1. In terms of form, it conforms to the specifications of the "Nine Essentials", and can make the body continuously transform and circulate in the state of shape. That is, its form is the mutual derivation and mutual implication of different forms and integrated states.
2. In terms of connotation, it conforms to the principle of congenital gossip, and can meet the neutralization state of true qi production and movement.
3. In terms of structure, the action is natural, simple and moderate, which is conducive to random evolution in actual combat. Such as Sun's shape, Bagua, and Tai Chi three fists can be called the model of this type of boxing style.
For a long time, there have been two misunderstandings about the boxing style.
One is: the principle of not understanding the unity of inside and outside, the combination of movement and static, equating fist style with moves, and thinking that fist style is a series of combined moves. Since the moves that are effective in actual combat vary from person to person, when contemporary boxers run their effective moves in actual combat into routines, there will be many routines that can be formed. Therefore, the fists are made up, and the routines are made up more and more. Those who learn boxing forget before learning and will not be able to learn it in a lifetime. Once encountering the enemy's actual battle, it is often difficult to adapt to the changing enemy situation because most of what they have learned is a method, so there is a theory of indiscriminate punching to kill the teacher. In fact, if this routine composed of actual combat moves is disassembled into auxiliary exercises for loose hand training, there is nothing to blame. Especially after the teacher's detailed disassembly, targeted sparring training is very beneficial to improve the boxer's technical ability. However, if these routines only stay at the level of use of moves and are contrary to the above three conditions (that is, they do not have the utility of developing the boxer's ability to integrate inside and outside), then this routine composed of actual combat moves is only suitable as an auxiliary practice for loose hand training, and is not suitable as the basis for long-term cultivation (unless it is processed and refined in accordance with the principle of internal and external integration).
The second is that the study of unknown boxing is a dialectical biochemical theory of human body functions. It is one-sided that any punch style is a kind of restraint on actual combat techniques. Not knowing the proper boxing style is the only way for the fighter to perfect himself, so that his technical ability can transcend any form and enter the realm of freedom. Therefore, in the practice of boxing, the boxing style is abandoned, and the result is that low-level brawl is confused with high-level invisible unintentional. Equate boxing training with random fighting, and then return to the old path of practicing moves from random fighting. This is the so-called "high-level retro" that some fighters call it. Unfortunately, these two misconceptions are very common in today's martial arts world. Even in the martial arts research basin, many people confuse the results of the cultivation of boxing with the cultivation methods, and they cannot understand the different nature of different boxing styles and the different functions of different nature of boxing styles.
For example, there is a martial arts professor at a university in Beijing, who is famous for his research on shape-meaning boxing. However, this gong was born in gymnastics, so he often used the concept of Western gymnastics to study the shape and meaning boxing. He opposed the association of the splitting drill cannon with the five elements, and advocated the practice of splitting the drill cannon as a move. Passionate about "one broken fist nine fighting styles". He attacked those who linked the splitting drill cannon with the five elements, not only wearing a hat of "Sima Zhao's heart", but also wearing the boot of "painting snakes and adding feet". How can this professor use his confused concepts and narrow-minded mentality to explain the shape-meaning fist that he has not yet understood?!
In fact, the primary purpose of practicing the Five Elements is not to use moves, but to cultivate the practitioner's ability to integrate inside and outside. The purpose of its internal cultivation is to develop dirty qi and cultivate the mechanism for the movement of true qi in the internal organs. For example, all of the five elements boxing must first practice splitting boxing, because the practice of splitting boxing can open up lung qi and have the effect of opening up the lung meridian, and the lung meridian is the first of the sutras, and the true qi must first reach the meridians, you must first pass the lung meridian, so you must practice splitting boxing first. Therefore, the cultivation of the five elements is first of all to integrate the inside and outside, gradually improve the body functions, and produce the effect of dynamic and static integration.
Therefore, Mr. Sun Lutang pointed out incisively: "The single practice of the five elements is the self-cultivation of qualities. "Similarly, the five-element serial sparring practice requires not only technical moves. It is through this form of cyclic sparring, so that the two sides can be combined and coupled, reasonably converted, and gradually smoothed and applied according to the changes in the different nature of the power of internal and external unity. As for why the five elements are used to explain these five fists, it is because at that time the modern system theory had not yet been formed, even the first-class scientists in the relevant professions could not fully understand the interrelationship between the various functional systems of the human body, let alone express this mutual relationship. Therefore, in order to express the nature of these five fists and the transformation mechanism of the relationship between the five fists in mathematics, in addition to borrowing the relationship between the five elements of traditional Chinese philosophy, it is most appropriate, and there is no more accurate way to express it in actual combat, which has nothing to do with painting snakes and adding enough to reality.
On the contrary, being keen on "one broken fist nine fighting methods" is the real putting the cart before the horse.
Because of the kung fu home, there are more than nine ways to fight a broken fist. In the autumn of 1931, when Mr. Sun Cunzhou was acting provost of the Jiangsu Provincial Guoshu Hall, he once faced more than 30 police officers from the Jiangsu Provincial Police Academy and said: "If you attack at will, I will only use my broken fists, and I will never repeat the same when I beat you out." "That's the result in real combat. This is because the boxer really achieves internal and external communication, and after the unity of movement and static, although it is a broken fist, its fighting style can change due to the enemy, and how can it be limited to how many types.
Another boxer said: "The superior of boxing is fist without fist, intentional or unintentional, pay attention to invisible divine fighting, because if you want to reach the superior, you only need to cultivate the mind, and there is no need to practice the fight." ”
This is also a specious understanding, a misinterpretation of "no fist, no intention".
Therefore, the master can produce a "no fist, unintentional" technical effect in technical strikes, and its internal mechanism is precisely through the cultivation of form and intention, so that the two are unified (divine qi form unity), so as to integrate with the boxer's temperament, so that the boxer can subconsciously (unintentionally) also produce the same reasonable technique as in the conscious, the so-called true meaning. Therefore, the invisible comes from the tangible. In addition, if a person does not know how to respond to the enemy consciously, when he is unconsciously attacked, how can he find the right way to deal with the enemy in addition to instinctive dodging?