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(Editors Note: In part one, Di Guoyong, the man once called Old Joints because of his arthriticbody, talked about how xing yi quan led to an amazing physical transformation. In part 2, hediscusses weapons training and developing internal power.)

INSIDE KUNG-FU: An Shen Pao is considered an essential partner form for understanding anddeveloping Xing Yi Quan fighting strategy?DI GUOYONG: Two people can practice the Xing Yi Quan footwork, get used to judgingdistances, and learn how to move in and out, back and forth, using the techniques smoothly. Allthe characteristic footwork and hand techniques are contained in this partner routine. You shouldpractice with different partners with different body types, speed and strength to adapt and applyyour footwork and hand techniques.

IKF: People have given varying translations for An Shen Pao. Some translate it as Protect theBody Cannon, others as Secure the Body Cannon. What is the proper translation?DG: An Shen Pao means to protect the body, to keep it safe. As long as the translation means

something like this, it is fine. In Shanxi province they call i t Ai Shen Pao (the bodies are closetogether), probably because of their accent.

IKF: What are the other partner routines in the system?DG: There are seven partner routines, including Jiao Shou Pao, San Shou Pao, Jiu Huan WuHua Pao, Jiu Tao Lian Huan Pao, and Shi Shou Pao. There are also partner weapons routines.

IKF: What can you tell us about the function of weapons training in Xing Yi Quan?DG: Xing Yi Quan emphasizes the spear. The four great weapons of China are sword, saber,staff and spear. The old masters say, Taiji sword, Bagua saber, Shaolin staff, and Xing Yispear. A weapon is an extension of the body. So for Xing Yi Quan, the weapon should expresswhole body power.

IKF: Xing Yi Quan is famous for the Liuhe Daqiang (Six Harmonies Big Spear). What are thebenefits of this training?DG: It is a routine that is long, most difficult, and has the richest content. The Daqiang helps youconsiderably. It trains power and helps you to find the bodywork that is characteristic of Xing YiQuan. It develops not only your skills with the spear but also your applicable strength.


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IKF: Is the Daqiang essential to the development of Xing Yi Quan power?DG: Many people do excellent Xing Yi Quan without having trained the Daqiang.

IKF: When should a trainee begin to practice applications?DG: As soon as he is comfortable with the five fists.

IKF: Is it important to train sparring, to engage in actual fighting practice?DG: Yes, especially if you are learning Xing Yi as a martial art. If you dont train sparring, then

you dont really learn how to use the techniques. You are just training for your health. That isgood too, and everyone can benefit greatly from its practice. However, Xing Yi Quan is a martialart and you should understand and be able to use the martial applications.

IKF: Usually during fighting practice trainees lose the characteristics of the style. Can this beavoided?DG: When you are under stress, you wil l always do what you do best. So if you have alwaystrained Xing Yi Quan, then you will fight with Xing Yi Quan characteristics. The techniques arent

just the movements but the power that is used to do the techniques. You need to train how toapply them so you can exert the correct type of power without being bound by the model.

IKF: Traditionally, Xing Yi Quan is categorized by three branches: the Hebei, Shanxi, and Henan

schools. What are the fundamental differences among these three branches?DG: They have the same root, like three trees that are joined at the root. They have developeddifferently because of local characteristics. Shanxi style is compact. The culture in Shanxi hassmall courtyards and a more closed-in society. Beijing, in Hebei province, is large and open, asis the land and the city. Henan uses big opening and closing movements and also uses sound. Itwas only taught to Muslims for many years and kept secret from all others. Nowadays we areaccustomed to the different styles being taught everywhere, but for a very long time they wereonly taught in their local ities, not to outsiders.

IKF: During the evolution of Xing Yi Quan various masters contributed to its growth and left manyadages to guide our practice. What is the significance of the concept of Qi Quan (Seven Fists)and how does it apply to Xing Yi Quan practice?DG: Xing Yi Quan uses al l parts of the body: fists, elbows, shoulders, feet, knees, hips, and head.You must think of every part of your body as a weapon and not focus solely on the fists. So inevery technique you should not think of just the punch. You have to be aware of all possible usesof the technique. If your opponent is far away, then you use fists and feet. If they are closer, useelbow or knee strikes, and when in actual contact use hip, shoulder or head.

IKF: What is the significance of Yong (Boldness) in Xing Yi Quan?DG: First you must develop your self-confidence. You must not fear your opponent. If you do fearyour opponent, then you have already lost the fight. In the book, The Art of War, it says that whentwo armies meet, it is the braver one that will win. I dont care if I lose a fight by being beaten, but Idont want to lose by running away in fear.

IKF: The saying, Qi ru feng, luo ru jian (Rise like a sweeping wind, strike like raining arrows),represents the intent that should be displayed in Xing Yi Quan practice and in fighting. Can yougive us a further explanation?DG: The whole saying is, Advance quickly, land fast and accurately, so that your opponentdoesnt have time to react. Even when you have won, you still think you should have beenfaster. This applies to technique, footwork, spirit, but mostly to your whole attitude.

IKF: Can you elaborate on the saying, Practice as if fighting an enemy and in combat strike as ifpracticing alone.DG: This means that when you train, you must have the spirit of actual fighting. And when youare fighting, then you have to be calm and unafraid. Be like a tiger; it doesnt care what comes

along, it can take on anyone and anything.

IKF: You were instrumental in helping to establish the Beijing Xing Yi Quan ResearchAssociation and eventually served as its president. What led to its development and what aresome of its achievements?DG: Bao Yuzao and I established it in 1982, and it became official in 1983. He has since died.


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We rode our bikes all over the city to sound out the Xing Yi masters about the association. A lot ofthe famous masters at the time were members. I was secretary at first, and I have records of allthe meetings and of what we accomplished. I was vice president for two periods, then the sixthpresident, serving from 1996-to-2006.

IKF: What advice can you give Xing Yi Quan practitioners regarding their training?DG: First, you must stand Santishi. Traditionally, this was done for three years. At first, youshouldnt seek to learn too much or too quickly. Learn one thing at a time, and only go on whenyou have got it right. Xing Yi Quan is based on a specific structure, so if you havent got the

fundamental postures correctly it will wreck all the moves. You must learn the proper structureand you must get corrected very carefully and in much detail by your teacher. If you allow a badhabit to creep in, it will be very difficult to change later.

IKF: Your Xing Yi Quan books have been translated into English and are giving access to manyaspects of the art that were not easily available to students in the West. Do you have plans topublish other works?DG: The books have been very well received. The three-volume set, Di Guoyong on Xing YiQuan, covers many fundamental aspects and theories of Xing Yi training. They are availablethrough TGL Books. I want to share my knowledge with all enthusiasts of martial arts who areeager to learn and I hope to publish additional works on Hebei Xing Yi and on Liang style BaguaZhang in the near future.

Author Bio:Nick Scrima is president of the International Chinese Martial Arts Cou

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