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Song Shirong on Xingyiquan

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    The way of Xingyiquan is to first play with the techniques that have already been developed in the boxing technique, and then seek for them, and then you can get them in your mind. Maybe there are thousands of techniques in my mind, or maybe my mind is so muddy that there is no one.  Law can also be used.  If there is not one method, it is the combination of one Qi, so that when it is applied, it is indispensable; if there are thousands of methods, it is the flow of one Qi. When facing the enemy, it should be hard when it is strong, and soft when it is soft, and it rises and falls.  Advances and retreats can all be used in response to the enemy.  For example, there are tens of thousands of dharmas, each with one form and one dharma, and within one dharma, they can all arise endlessly.  For example, practicing the snake form, the snake has the ability to pull weeds. As for the coiling, bending and stretching of the snake, the equation of hardness, softness and flexibility are all attributed to Yi's ability.  The Art of War says: "For example, in the formation of a snake, if you hit the head, the tail will respond, if you hit the tail, the road will respond, and if you hit the center, the road will respond." Therefore, during the practice of Yiform, I can use the character of Yi to the best place, and use it in  Enemies can circulate without reason and change infinitely, so we can take appropriate measures at the right time.  The ability of one form is like this, and the abilities of all twelve forms are like this.  The inner principle is that when things stretch out, it is the long strength of my fist; when things bend, it is the short strength of my fist, and it is also the strength of my fist; when things bend, it is the strength of my fist.  The softness and strength of my fist are the strength of my fist.  Although the properties of an object are hard, soft, curved, vertical and horizontal, flexible and ingenious, it is beyond the reach of human beings.  Therefore, those who practice Xingyiquan can gradually acquire the properties of the twelve shapes in their hearts, and they can fully realize the nature of things.  It¡¯s also about doing your best.  Therefore, those who practice Xingyiquan imitate the way of heaven and earth to transform and nurture all things.  When this principle is stored internally, it becomes virtue, and when used externally, it becomes Tao.  Also, those who have internal strength are the heavenly virtues on the inside; those who have external dharma are the royal way on the outside.  Therefore, this boxing can be used in every possible way.  Xingyi boxing can be divided into Taoist skills and martial arts, and there are single and double three-body styles.  Those who practice martial arts use a dual posture, with the center of gravity between the legs, using the whole body to exert force, regardless of the pure or the turbid, and do not distinguish between the past and the past. They use the intention of the past to guide the breath and accumulate it in the Dantian, which is as hard as iron stone.  His whole body is heavy and he stands like a mountain.  If you are compared with others, you are not afraid of kicking with your feet or hitting with your hands. The Boxing Sutra says: "Hit seven with your feet and hit three with your hands. The five elements and four tips must be integrated. Qi is connected to the mind and can be used at any time. Hit hard and move forward without any obstruction." This is called turbidity  Source, so it is the martial arts of the enemy general.  If you practice to perfection, you can be invincible in the world.  For Taoist practitioners, it is a three-body single posture, with the front empty and the back full. The center of gravity is on the back foot. The front foot can also be empty or full. There is no need to exert force in the heart, and the heart must be empty first. The meaning is consistent with the alchemy way.  Dan Shu says that sitting in meditation is still empty at first, and you cannot see your true nature. If you do not see your true nature, all your efforts are sources of turbidity and are not the innate true nature.  The principle of boxing is the same, so it is necessary to be weak at the beginning and not to use acquired thoughts, but it is not completely unnecessary.  If you don't use it at all, you will become stubborn.  Therefore, those who use strength are not using acquired clumsy strength, but are all using the force ear in the rules.  For those who return to emptiness, Dan Shu says: "The one who is in the middle is the nature of emptiness. The one who is holding on to the center is the function of returning emptiness."  This is why the starting points of Xingyiquan are Wuji, Tai Chi and Three-body styles. The reason is that the function is returned at the beginning.  Dan Shu says: "Tao generates Qi from nothingness, and then produces Yin and Yang from one Qi. Yin and Yang then merge into three bodies, and the three bodies give birth to all things." This is what it means.  The three-body body is composed of the head, hands and feet on the outside, and the upper, middle and lower fields on the inside.  In boxing, the three schools of Xingyi, Bagua and Tai Chi are integrated into one.  Although they are divided into three bodies, they are unified into one yin and yang.  Yin and Yang are combined into one Tai Chi, that is, one Qi, which is the starting point of Wuji's horizontal fist in Xingyi Quan.  This horizontal fist represents a person's original sincerity, which is empty and empty without any clumsy strength. When it becomes empty and nothing, it is Tai Chi.  The so-called beginning of the nameless heaven and earth, but this emptiness Taiji is not dead, but alive. There is a little vitality hidden in it. This mechanism is called the innate and pure Qi, which is the root of human life, the source of creation, and the foundation of life and death.  This nothingness contains this air, which is neither existence nor non-existence, neither existence nor non-existence, neither color nor emptiness. It is lively and lively, and it is also called a vacuum.  Vacuum is empty but not empty, not empty but empty, it is the so-called mother of all things.  In the void, there is a little vitality in it, and Tai Chi contains a Qi, which is a sign of nothingness.  This Tai Chi contains a Qi, which is what the alchemy book says is extremely still and moves. When the virtual extreme is still and deep, there is a little life force in the seabed. Shao Zi said: "When a Yang first starts to move, everything is not born."  In boxing, when the virtual limit is high, the horizontal fist is perfect and without loss, and there is a little bit of inspiration in it.  Dan Shu says: "One qi is a sign of quality, and there cannot be no movement and stillness." Movement is yang, and stillness is yin. Movement and stillness are born from one qi, and the two instruments are rooted in one qi.  It is still at the extreme of movement, moving at the extreme of stillness, the drill and cannon are broken apart, the drill is lifted and dropped, and the energy and spirit are all contained here.  Therefore, if one point of the three-body posture is activated, it can reach infinity, so it is called Dao Yi.  Breathing is used to adjust the breath while sitting quietly, and the hands and feet movements are used to adjust the breath when practicing boxing.  The ups and downs, advances and retreats are all in accordance with the rules; the movements of the hands and feet are also smooth.  The harmony of inner and outer spirit and form is called the harmony of breath.  Rotating with body movements, moving vertically and horizontally without any stagnation, flowing in one breath, and circulating without reason, it is called cessation, and it is also called rebirth and deification.  Although one is to seek tranquility within movement, and the other is to seek movement within tranquility, they may seem different, but in fact they are the same principle.  
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