An Introduction to Ziranmen

Written by Grandmaster Lu Yaoqin

In recent martial arts history, among all the dazzling martial arts styles, there is one style of martial
arts that because of its unique movements and profound philosophy, stands out from all other styles
and shines. For over one hundred years, this style has enjoyed a high reputation and is widely
practiced in the mainland and overseas. It is the Natural Style of gongfu (Ziranmen).
Ziranmen has similarities to both Shaolin and Wudang. It integrates the strengths of both the
internal and external styles, but is a unique style of its own, consisting of both hardness and
softness.
Within the practice of Ziranmen: Movement and stillness have no beginning or end; changes have no
beginning or end. Real attacks and fake attacks are not fixed; they are natural and spontaneous to
the circumstances.
Something can be generated even from nothing, such as generating force from an empty position.
The mind is used to guide the bodys qi (vital energy). When the intention arrives the hands arrive,
when the intention stops the hands stop. Qi is the foundation; it must be cultivated and returned to
its source (Dantian).
Once one is skilled in Ziranmen, supernatural bravery will follow of its own course. Within Ziranmen
practice there is long range and short range fighting, dodging and jabbing. Qi does not float up, it
always stays rooted. There is swiftness and slowness, and there is hardness and softness. There are
no fixed movements; by reacting naturally, any movement can be applied to dissolve even the
gravest threat from the opponent. In cultivating qi, one must not be compulsive. In applying force,
one must not use hard force (the force should be natural and internal). One is like a spirit, indistinct
and elusive, without form or sound. The more one practices the stronger one becomes; the older
one gets the healthier one becomes. Although from the outside one may look weak and emaciated,
the internal strength is replete and full. (Ziranmen utilizes all the muscles in an integrated way,
therefore, one does not build up large muscles but in fact the muscles are stronger and more
substantial than the muscles of, say, a body builder.)
Ziranmen gongfu and Daoism come from the same source. In other words, Ziranmen is also a type of
Daoist practice. It is just that in practicing Ziranmen one seeks stillness within movement, whereas in
practicing the internal style one seeks stillness within stillness. In fact, Ziranmens qi cultivation
method is in accordance with the Dao! When used to combat, Ziranmen is a natural fighting
technique; when used to practice qi, it is the foundation to the cultivation of qi. Therefore, Ziranmen
is a fighting technique that follows the Dao!
Laozhi said, Man follows the order of the earth. Earth follows the order of the heaven. Heaven
follows the order of Dao. Dao follows the order of nature. In other words, naturalness (Nature) is
Dao. Ziranmen qi-gong uses the Dao as its hinge, and the philosophy of One and Zero (i.e.
positive/negative, being/non-being, yin/yang) as its principle. The central principle of Ziranmen is
naturalness. Its qi practicing and qi cultivating techniques follow the order of nature, which are very
natural. Ziranmen qigong is the foundation of the Dao practice. The central principle of Daoism is

essentially Laozhis philosophy of wuwei, that the ultimate way to achieving the Dao is non-action,
non-deliberation and unobtrusiveness, accomplished by naturalness and spontaneity.

Dao is fundamentally wuwei (non-action) which follows the order of nature (naturalness)! The
practice of Ziranmen qigong is to eventually cultivate qi and channel it to its source the dantian.
This intention is spontaneous, not deliberating to forget it or to remember it. It seems to be there,
and it seems not to be there.
Ziranmen emphasizes on three styles of gongfu soft, hard and light. It teaches three character
traits wisdom, benevolence and courage, and four virtues trustworthiness, righteousness,
chivalry and bravery. Essentially, it consists of hand-eye-body-foot work and shoulder-elbow-wristhip-knee work and the practice of their inter-coordination. It uses jing-qi-shen (essence-energyspirit) as its foundation, and hands, eyes and body as its root to nourish a fearless moral spirit, so
that one will not be easily stirred by external influences and be able to use ones gongfu to combat
and win over his opponent.
Ziranmen (Natural Style), as indicated by its name, calls for the attention of naturalness during
practice. One should know that in learning any skills, unnaturalness is normal in the beginning of the
learning process before one attains naturalness. But if one does not observe the rules for basic
training in the beginning and does not work hard, how is it possible to achieve the joy of
naturalness? Hence, Ziranmen still has fixed forms of fists to follow during practice. With persistent
efforts, naturalness will be achieved over time.
The preliminary training takes Nei Quan Shou as its fundamental practice, whereby one practices
with his hands circling in an inward motion and meanwhile walking in circles with aidang steps
(walking with the hip lowered). Afterwards, there is Tui shou (push hands), and then leg kicks that
start with drilling practice and then kicking practice in clockwise and anticlockwise circular motions.
With long practice of these techniques, the practitioners qi will gradually sink and become steady,
and eyes will gradually become bright and clear. After this, one can start to learn the applications of
tun-tu-fu-chen (contracting-extending-floating-sinking) and the different types of hand skills and leg
skills. After this, basic training is nearly complete and one can start cultivating qi.
Other basic training of Ziranmen includes: shang zhuang (body stump), zou bo luo (walking around
the basket rim), zi mu qiu (son and mother ball), yuan yang huan (paired rings), hu kou bang (tiger
mouth cudgel), tie sha bao (iron sand bag), pian ban (kick board), dian zhu (toe kicking bamboo
stems), san jiao zhuang (triangular tree stumps), dao zhuang (tree stumps of Dao), cha sha (driving
hands into the sand), dang ban (blocking board), di ben zi (scurrying quickly along the ground), etc.
Every skill needs to be well trained in order to be successful. That means the palms will be able to
break rocks, the kicks will be able to break planks, the leg will be able to break bamboo stems; the
hands will be like metal hooks, the body like an iron rock. When hard, one is like steel, when soft like
glue, when heavy like rooted in the ground, when light like skimming on ice. Hand strikes are straight
and invisibly fast. When it is still, Ziranmen takes the form of ling pai shi (command tablet style);
when it is moving, ba fa dang (eight strategies of hip work); when it is changing, lang bu (wave
steps). When the hands are still, they take the form of bao bei shou (like embracing ones back),

when changing, Gui Tou Shou (ghost head hands). There are no fixed forms; forms are applied
naturally. The hands are as soft as cotton when they are punched out, but as hard as iron when they
land on the opponent. The force can be conspicuous or hidden, the tactics can be sticky or evading.
This basically explains what Ziranmen is like. It consists of all the essence of both the internal and
external styles of our countrys martial arts. Moreover, there is the Zhang Sanfeng Taijiquan in
Ziranmen, which is directly descended from the genuine original style of Taijiquan.

Training in Ziranmen an interview with Rudy Ibarra

Alex Kozmas latest book, Warrior Guards the Mountain, 375 pages fully illustrated, is now available
from his site as a downloadable ebook and limited edition paperback from CPI Publishing. It includes
information from the out of print book Ziranmen (which will not be reprinted) - namely the Wan Lai
Sheng translations from his famous 1929 book on martial arts, and interviews with Serge Augier and
Rudy Ibarra - but adds much new material and then relates the author's experiences, training and
conversations with many other masters from across Asia giving rare and in depth access into the
development and practices of these remarkable individuals. Contents of Warrior Guards the
Mountain and a sample chapter can be seen at www.bagua-retreats.com/baguaretreats/Books.html
Ebook 12, Paperback 20 (plus postage)
UK post first class 3-50, Europe Airmail 5-00, rest of the world outside Europe airmail 8-00. To
order Warrior Guards the Mountain in paperback or PDF format contact Arjuna Das at
ancientwushu@ymail.com
Below is an excerpt from Rudy Ibarra's interview:
4. Can you describe Ziran Men training methods you have undergone, and the challenges of these?
With Master Lu Yaoqin, we worked three things everyday, Nei Gong, Taolu (Form) and Jiji Fa
(Combat). Never before had I seen these three elements complement and supplement each other so
harmoniously. There is a direct relationship between the healthful, artistic and combative aspect
that I had never felt before. Not only do the theories, principles and the way in which we train them
link the three, but as mentioned they even physically appear similar!
There are three outer requirements in Ziran Men training. The first is, Ruan Gong, Soft and Flexible
skill. To be very flexible with your entire body, particularly your legs, basically to be able to go into
and out of whatever position is required at that time such as being able to put your legs anywhere
on the opponent. Master Lu Yaoqin demonstrated this by executing a heart center kick to a
student standing less than an arms distance away, his knee came up and the foot popped upwards
an inch from the side of his jaw and then snapped it back down as if nothing happened. Stretching
everyday and relaxation techniques works this aspect.

The second is Ying Gong, Hard Skill. This is the necessary ability to strike the opponent so he really
feels it while having the ability of being able to take his strikes. This is slowly developed through two
man contact drills and Pai Da Gong which are conditioning practices where one develops external
force and special skills through the use of unique equipment such as sandbags, bamboo, iron balls,
iron arm rings, and wooden post. These practices are designed to strengthen the ligaments and
bones for striking and are done very softly and repetitively without the use of hard force.
About Ruan and Ying Gong, Master Lu Yaoqin says in the old days everyone had a special skill that
would take hours of everyday and years to develop. In these modern times, only a basic level is
required so half an hour everyday on each is enough. He also commented on how certain schools
mistakenly take one or the other to extremes. For example a certain teacher that refrains from
exertion or teachers of styles that over condition parts of the body to the point of deformity.
The third outer requirement is Qing Gong. Light and Agile skill. It consists of practices to work
lightness, agility, coordination, and smoothness, which includes Ziran Mens very important body
method and stepping method exercises. Qing Gong is also developed with the use of forms, fighting
drills and sparring. Qing Gong is so when an opponent strikes not only are you not there but you
have already naturally counter attacked. As martial artist, this of the three outer skills we want an
advanced level of. If half an hour a day of Ruan Gong and Ying Gong is sufficient, Qing Gong one
should work everyday for the longest time of at least two hours.
As for the challenges, I think the first of the training method challenges would be physical Pain. Pain
one will get from initial Ziran Men training until whatever weakness is strengthened and developed,
whether its arms, upper body, waist or leg work. For example, after more than a decade studying
martial arts I had my leg basics down from the deep stance work training most Chinese styles have,
but I had never felt the soreness in the lats, the upper back and the shoulders that lasted for a few
months. There were days when I couldnt pick up my chopsticks. For another student who hadnt
done as much stance work, his primary issue was stance work and it was killing him. Sometimes the
pain involved endurance, for example doing whatever form three or four times in a row with no
break on Master Lu Yaoqins count was a daily routine.
Another challenge would be Patience. Patience to do the same form, weapon, two-man set, fighting
drill or Pai Da Gong (Conditioning) until you derived what you were supposed to derive from it.
Master Lu Yaoqin always set a goal for you and was looking for specific results or an acquired level of
understanding and naturalness when he taught and corrected. When it comes to correcting and
taking one to the next level he is relentless and never gets tired of telling and showing you the same
thing. And you do the same thing until your almost sick of it. There were many times when I thought
I would never move on from a form or drill and just when I was sick of doing it and even dreaming
about it in my sleep, Master Lu Yaoqin would say, At a basic level you have it, but you must
continue training it. Then he would start teaching me the next thing. Unlike the compliments I
received in Beijing, Master Lu Yaoqin rarely gives them.
Next on the list would be correcting previously trained bad habits and being receptive to them.
Entire sets, fighting techniques and even certain basics like Pu Bu, had to be forgotten and
relearned. Many a night Master Lu would ask me to demonstrate something previously learned and
afterwards tell me to forget it and we would start new. This happened in combat, forms and Nei
Gong. For example, in Shen Fa, discovering, studying and instilling natural instinctive motion as part

of my body method, getting rid of tension and self resistance, and allowing it to become totally
natural.
Another challenge would be our very important Nei Gong work. Our basic and most important is Nei
Quan Shou, Inner Circling Hand. First was the initial pain of the low posture with the relaxation of
the upper body. Next came the repetition of the same step and circling hand motion. And last the
complete focus of intention and mind that starts off with a couple minutes and by adding another
minute every few days ends up at the eventual goal of at least one hour. The amazing thing was
Master Lu Yaoqin would always know when I hadnt practice Nei Quan Shou. He usually would start
off, your body seems extra tight, or you look very heavy todaydid you practice Nei Quan Shou
this morning? Every time he was right that I hadnt.
From Alex Kozma's "Warrior Guards the Mountain ," 2010

Striking Kungfu
Translation by Joshua Shain and Wei Li of Wan Laisheng speaking to Xiamen students in video
Practice the fundamentals, from light to heavy, from slow to fast. When you first learn to punch,
dont just start punching for several hundred repititions, making your hand like a cocoon; your
strength must delivered outwardly. Southern Fist exhales Qi to urge Li (power), the result of success
is just Qi. Northern Fist is particular to use the Qi to sink downward, it is more vital than Southern
Fist, they (Northern Fist) create Li (power) from Qi, the result of success is Qili (Qi and Power)! And
then there is our Natural Style Kungfu, which uses intention to manipulate Qi, because Qi follows
intention, the successful result is overbearing.
When you look at me not moving, I seem to have absolutely no strength. In three years I will be 90
years old, at 60 or 70 most martial artists can barely move but the hard kungfu persists. Qi goes
down, but how does it come up (he pats his abdomen). You see my eyes wide open, eyes pierce like
golden rays, just a turn of a hand and I can attack. Your kungfu, (he takes a students arm) come here
(he says to a student). Watch, try and pull me, see what happens. As soon as you use strength I can
disarm you. Look at the kungfu in my hands. My arms are just like lead pipes, I can break your arm
with just a strike. If I want to hit you, you can't get away. This is what is called kungfu.
The word 'kungfu' means time put in. Actions must be natural, from light to heavy, from slow to fast,
the punches need to reach, the kicks need to extend. The punches must reach, the elbow (he pats
his elbow); the kicks must extend, the knee is like an axis when kicking. It is like there is a person in
front of you, one person or 10,000 people it's the same, look between their brow, I want to come in I
just come in, I want to go I just go, there is no one there, but it seems like there is someone in front,
your fist comes toward (me) and then I strike, dodge smooth and sly evasion. You guys want to
exercise, your just playing.

Groundwork of Chinese Martial Arts and Wan Laisheng

Written by Bill Chen, http://www.nardis.com
In the process of learning effectively, it is often necessary to know the contents of the subject and
the steps involved. The lack of standards in Chinese martial arts complicates the learning process
and often leads to ineffective learning. I write this article with the hope that it can serve martial arts
enthusiasts as a generic road map to Chinese martial arts. Although my personal experience in
Chinese martial arts is not enough to qualify me for such an undertaking, I have drawn on the
benefits of my personal acquaintance with qualified masters and my collection of classical Chinese
martial arts manuals to assist in providing this information. One of the earlier books in my collection
that I often revisit is the late master Wan Laishen's Wushu Hui Zun (or The Root of Martial Arts). The
focus of this revisit is based on the book's first point in section two, chapter one entitled "The Real
Meaning of Chinese Martial Arts." In this section he brings convergence in various styles of Chinese
martial arts by cutting through superficialities. He discusses concisely the essence in attitude, mental
and physical training of Chinese martial arts. I believe the road map he drew can lead to effective
learning.
About Master Wan Laishen
Wan Laishen, born in 1903, already was a well-known fighter in the 1920's. He was appointed to lead
the government-sponsored martial arts centers in Guangdong and Guangxi provinces after
outstanding achievement in the first national martial arts contest in 1928. He also served as martial
arts head officer in Henan province's Chinese military establishment in the 1930's and 40's. One of
the more famous disciples of the great masters Du Xinwu and Liu Ginren, he was well-known for
lightning speed and powerful fingers in the Chinese martial arts arena some sixty years ago. Later in
life, he practiced Chinese medicine. Having graduated from and lectured in the College of Agriculture
of Beijing University (the Chinese equivalent of Harvard), Wan possessed the ideal Chinese martial
virtues of civility, intelligence and discipline.
Wushu Hui Zun, originally published in 1927, covers different facets of Chinese martial arts. In
addition to basics, it also covers horse riding and caring in military environment; swimming and
rescuing, martial arts education, medicine, meditation and chanting. Although his core training was
Shaolin Wai-Twal's [I don't know the proper romanization for this term though Wan was probably
best known as an inheritor of Du Xinwu's "Natural" school of boxing. TWC] Liu-He style, he later
learned other styles during his travels across the country and gave credit to over ten masters as
being his teachers. He approaches martial arts at the root and from a practical perspective. He
promoted the techniques of individual styles without engaging in separatist rhetoric. He passed
away several years ago in China.
On the Purpose of Martial Arts
Wan Laishen believed martial arts is primarily for improving health and prolonging life. He said,
"...no matter how good one's skill is, one should not compete to satisfy ego." He also emphasized
that an essential part of attaining advanced skills is to objectively try one's skills with fellow
practitioners possessing advanced skills and good virtues.

Wan said there are ten fundamental physical skills. They are: hands, eyes, body, methods, stepping,
shoulders, elbows, wrists, hips and knees. Since hands, shoulders, elbows, eyes, hips, wrists and
knees are self-explanatory, I will concentrate on body, methods and stepping.
Body (forms) training develop one's spontaneous flows in body movements. Different styles tend to
design different movement flows as a way to program certain desired habitual body movements into
practitioners. To achieve this spontaneous body movement, Wan states one needs to practice each
form at least one thousand times to receive any benefits. The frequency of practice necessary in
working the designed flows into one's spontaneous flows suggests that foundation practice should
be limited to a few forms that are designed to focus on certain movement traits.
As we observe Taiji, Xingyi, Bagua, Shaolin, Long Fist, Praying Mantis, etc. we can see their distinct
approaches to developing body habits. The success of this training only means the practitioner is
programmed to move with certain habitual movement flows. It is not singularly representative of
martial arts as it is a subset of total martial arts training.
Methods (Techniques)
Methods always involve leverage. Real Chinese martial arts methods involve using the minimum
amount of force to achieve maximum results, regardless of whether the method is qinna, striking
vital points, suai jiao, etc. This is one area where many disciplines and styles converge. To
successfully use methods, one needs to know the inner workings of special techniques within each
system which usually involve raw techniques combined with psychology, timing, trained strength
and specific knowledge of physiology.
Frequently methods are taught no differently than forms (i.e. the next secret form is...), yet, we all
know without the training of certain "jings", Taiji's eight core techniques, Xingyi's five core
techniques, Bagua's eight palms, etc. cannot work. Even with the support of "jings", without special
basic training prescribed in individual systems, practitioners may only be able to demonstrate a
technique but will not able to utilize them in real situations. Methods cannot be learned without
frequent physical engagements. Higher levels of martial arts accomplishment can only be attained
through perpetual engagement with higher level martial artists. As Wan wrote in his book, "True
knowledge of methods rests on real experience." This is one of the points that separate martial arts
theorists from true martial artists. Failure to understand the core methods of any single style often
lead practitioners wander about, mimicking numerous forms and styles without in-depth
understanding of basics.
Stepping
Stepping has its root in stance training. One who has weak stances cannot move with stability and
maneuverability. Although I have seen many quality martial arts organizations teaching actual
stepping techniques, most schools I have seen either treat this as non-essential basic training or do
not know the existence of stepping techniques. Seven years ago, knowing the existence of stepping
training but ignorant of its effectiveness, I had the fortunate opportunity to experience the
effectiveness of stepping techniques demonstrated by Liang Shouyu in combat applications. He
asserts that stepping techniques are essential in developing traditional martial arts fighting skills. He

also points out that different forms of stepping can be observed in other competitive arts such as
fencing and boxing.
The Chinese did not develop these stepping techniques to satisfy certain curriculum. Stepping was
developed through necessity. These techniques used to be guarded with secrecy but even though
they may be more commonly taught these days, it seems that modern students no longer have the
time and patience to learn them.
On Practicing Mental Skills
The three things are "Jing", "Qi", "Shen". The key is to nurture the mental stability to anchor oneself
to make good judgments. Fear, anxiety, egotism and other unstable emotions can undermine all
physical training. Although Wan did not explain the meanings of "Jing", "Qi" and "Shen" in Wushu
Hui Zun, in the book Shaolin Liu-He Style, published in 1984, a group of his students explain that
"Jing" refers to the bodily fluids that nurture one's body, "Qi" is the energy that powers one's body
and "Shen" is the mental capacity that directs one's actions. The book asserts that the development
of the three interlocking elements strengthens the life force.
Conclusion
Probably like most enthusiasts, I spent the most part of my once youthful life searching aimlessly for
the key to Chinese martial arts. I believe that students of martial arts can effectively find qualified
instructors and learn effectively by knowing the common groundwork of Chinese martial arts. Often
martial arts fads and separatist bickering detract beginner enthusiasts from the potential long term
reward of having a broad world view and a focused training. Teachers should retain students not on
the grounds of superiority of the styles but on the grounds of well-thought-out training programs
that meet the criteria of logical martial arts development. Wan Laishen asserts that there is no such
thing as one superior style, but there are countless superior practitioners from almost any styles
throughout history. I think it is fair and proper to say styles do not guarantee to make a master out
of a person, rather it is usually masters who make styles famous.
Three key elements pre-determine the success of a martial arts student. The first is the intelligence
and persistence of the student. Second, an environment that promotes exchange of quality
knowledge and quality physical interactions. Third, a skilled martial arts teacher who can teach.
Much admirable effort have been made to standardize Chinese martial arts by various instructors
and organizations in the U.S. My personal belief is that until quality and purposeful training
programs in Chinese martial arts are instituted and made abundant in the U.S. market,
standardization will be meaningless and the current market will continue to nudge instructors to
teach "Ninja Turtle" or "make-believe" styles of Chinese martial arts.

To Fight and To Dance

Written by: Wang Laisheng

One of the most respected Chinese fighters, the late Wan Laisheng, writes about the essence of
Wushu.
Wan Laisheng (1902-1992) was born in Hubei province. Graduated from Beijing National Agricultural
University (Forestry department) and worked as an assistant professor at the same institution. Wan
Laisheng was well know for his ability as a fighter, although he also had vast knowledge in medicine
and literature. Wan Laisheng was a third generation Ziranmen disciple of the famous Du Xinwu. In
1946 he moved to Fujian province where he lived until he died, at the age of 91. This article was
written by Wan Laisheng, translated from the book "Military teaching of Wushu" (Wushu Jiaofan),
and published in 2003 by the Shanxi Scientific Publishing House.
To Hit and to Dance (1)
Nowadays the martial arts community is discussing about the origins of Wushu, if in its early
beginning it stressed "fighting" or "dancing". I believe that our ancestors were concerned about selfdefense and self-preservation (resisting invaders) and that was the reason why they have developed
empty-handed or armed (with stones, bones or weapons) fighting methods. In those ancient times
Wushu wasn't invented as a method of exercise, wasn't invented as a way to keep people healthy,
but rather as a way to provide people with a self-defense system so that they could survive; its main
objective was "to fight". The so called "dancing" is just what I talked about in the last article: at times
when a person is practicing this technique (Wushu) he/she could easily be impressed by its beautiful
movements, thus paying more attention to them then he was really supposed to. If "fighting" is not
among the elements that form Wushu, than what is being practiced is not martial anymore, is not
Wushu. If a practitioner doesnt know and understand the nature and the applications of every
movement he's executing, then even if he practices very hard for a long period of time (many years),
he still won't be able to express the art of Wushu in it's purest form, "ingeniously using circular
techniques" and "raising like a rabbit and descending like a Gu". (2)
When Wushu is used to make a performance it isn't based on the regular dance standards that say
that a movement needs to be beautiful. I am not saying that there is no Gongfu (3) in dancing, but
rather that the difference between "Wushu" and "dancing" has to be very clear. The real Wushu is
natural, "precisely penetrating and pure like the blue fire from a furnace", it shouldn't be something
performed in an unnatural manner. Dancing has its value, it's own characteristics and people enjoy
watching it, but Gongfu will always be Gongfu and (after all) dancing will always be dancing.
"Fighting" is the essence of Wushu and "performing" is (just) one of its aspects. Fighting can't be
separated of performing (4) but it is a kind of performance formed by fighting movements (and not
by empty movements). All movements of Wushu are executed having in mind attacking or defending
and even the acrobatic actions are executed in order to attack the opponent or to avoid his attack,
they have a meaning and an objective. Continuous Wushu practice brings several benefits to a
person, such as promoting and maintaining good health or increasing a person's enthusiasm for
sports, but these benefits have to be acquired through practice that emphasizes martial efficiency.

Notes:
1. In here the verbs "to hit" and "to dance" are expressing "To train for martial efficiency" or "to
train only the movements without having any martial intention"
2. When writing, Chinese use a great number of "fixed" sentences that have one or more meanings.
Sometimes these "structures" are composed of characters that express an idea rather than a fixed
meaning and this is the case with the 2 structures above. "Ingeniously using circular techniques"
means being able to use the fighting methods of a certain style in a very skilled way and "raising like
a rabbit and descending like a Gu" means being able to move your body according to the "Shenfa"
(body-methods, bio-mechanics) of a certain style.
3. "Gongfu" here means "virtue" and "achievement."
4. That is because there is a kind of beauty when Wushu is skillfully performed, a beauty that
resembles dancing, but is different than dancing because Wushu has a martial essence.

Written by: Wang Laisheng

Translated by: Tadzio G.
Copyright by Song Shi Xingyiquan All Right Reserved.

Wan Laisheng: China's Living Martial Arts Legend

The year was 1930, China was in a period of transition. With the founding of the Republic, China,
formerly dominated by foreign rule, was abruptly thrown into the 20th century. Amid this backdrop
of a society with 5,000 years of cultural traditions, the influences of the modern world gradually
became apparent. The influences of the old and the new were everywhere, often merging, often
contradictory.
In Hebei province, a young master named Wan Laisheng had been invited to teach at the Hebei
Province school of wushu. His young age and allegedly high level of skill made him very controversial
and many opponents came to challenge him. One day in the main practice hall several students were
training as a solitary figure dressed in monks garb appeared. I am looking for Wan Laisheng, said
the monk, the young master who wrote this book of wushu. The monk was impressive. He stood
well over six feet, taller than most Chinese, and he carried traditional chanzhang or monks spade.
Even at this time there were few such remaining individuals, anachronisms from a past in a quickly
changing world. Tell him I have traveled a long way from Hunan to meet him. I have read his book
and I am interested in discussing martial arts with him.

As he spoke he cast his changzhang, which weighed well over 100 pounds, into the floor of the
practice hall. The blade easily penetrated and the changzhang stood upright. The students became
uneasy, knowing that the monk, despite his polite language, was dead serious to fight.
Master Wan Laisheng appeared. He was tall, thin, and rather young in appearance. He looked more
like a student than a master. The monk smiled and said, Brother Wan, you appear even younger
than I thought. I have come all the way from Henan after reading your book. It is hard for me to
believe that one so young as yourself possesses so great a reputation. I would like to taste your socalled natural style.
Master Wan recognized the challenge. What would you care to use, empty hands or weapons?
The monk answered, I have my weapon as you can see, as he pointed to his changzhang. And
what weapon will you use, brother Wan?
I wont use a weapon as I think you can get more of a taste of my natural style without it.
Very well, said the monk as he smiled and pulled his changzhang from the floor of the practice hall.
Master Wan stood about nine feet away and the monk thought he would use one of his favorite
techniques, steel ox plowing the earth. In this technique the flat blade of the changzhang is
scooped from the ground with the intent of striking the legs of the opponent. If the opponent jumps
he is struck in the air as the weapon is raised higher.
Before the monk could get off his attack, master Wan had already jumped into the air and kicked
him in the acupoint between the eyes. The monk lost consciousness and fell to the ground. Several
moments later he awoke somewhat dazed and saw master Wan standing over him. Are you
alright? asked master Wan as he helped him to his feet. I think so, Master Wan, thank you for
showing me your skill. I recognize you could have easily killed me and you did not even use all of
your power. I have fought many individuals and have never lost. You are indeed a formidable boxer.
This is one famous story about my first teacher, master Wan Laisheng. Master Wan Laisheng has
become a legend in his own name. Alive today at 88 years, he remains an impressive example of the
Daoist martial arts tradition. Master Wan was born in Hebei province and presently resides in
Fuzhou City, Fujien Province, South China, where he has lived for over 50 years. He is the thirdgeneration master of ziranmen or Daoist natural style.
From its inception there have been only four generations. Until master Wan the system was passed
from one master to a single student. All of the fourth-generation practitioners are students of
master Wan. Because of its singular lineage, few people know much about his system, but if you
mention my masters name in China he is well-known to many martial arts teachers and students.
The First Master
The first master of ziranmen system was master Xu. Because he was very short he was called Xu Ai
Zhai or short person Xu. Little is known of him other than he came from the Daoist martial arts
tradition. The second-generation master was Du Xing Wu. He, on the contrary, is well-known in
China as he was a bodyguard of Sun Yatsen, the first president of the Chinese Republic. In China he
was often called Nan Bei Da Xia, which may be translated as Great Hero of the North and South.

Master Du was known to be a formidable fighter and practitioner of qi gong, capable of almost
miraculous feats. Although he was famous, his only student was master Wan Laisheng.
Master Wan began his martial arts career at the age of 17 while a student at the Beijing Agricultural
University. As this was the New China, master Wans family wanted him to pursue a more modern
education and he was sent to Beijing to the university. Master Wan was an intelligent boy and a
good student but he was also exceedingly strong. He had become interested in martial arts at a
young age but his academic pursuits prevented him from devoting any time to study.
With the founding of the Chinese Republic, many Western concepts were applied to education and a
department of physical education had been established at the university where martial arts training
was offered. Master Wan began training under master Zhao, a practitioner of the liuhumen or six
harmonies gait style of the Shaolin system. Master Zhao was also the director of Qien Ei Wei, the
National Security Police in Beijing. Master Zhao was impressed with the boy, who was intelligent and
learned quickly.
Meeting Master Du
As master Wan was both flexible and strong, he rapidly progressed in his training. Master Zhao took
a liking to master Wan and often discussed Chinese martial arts with him. Although master Du did
not take students, master Zhao felt that it would be in the boys interest to meet him. Master Wan
was subsequently instructed to go to master Dus home and introduce himself as a student of
master Zhao. By this time master Wan knew of master Dus fame and upon meeting him begged him
to teach him. Master Du smiled and replied that he must be mistaken. He did not know anything
about martial arts and master Wan must find someone else.
Master Wan was perplexed. He returned to master Zhao and explained to him what had happened.
Master Zhao smiled, He is a great master but he was just testing you. A superior master often
professes to knowing nothing. It is a sign of his humility. Until now I know he has never had a
student, but if you can study with him you will be very lucky. Try to meet him again.
Master Wan was persistent and returned to visit master Du many times. Perhaps because master Du
recognized master Wans potential and his sincerity, he agreed to accept him as a student. As he put
it, I was my masters only student and you will be the first and last of my students. Master Wan
studied with master Du for seven years. After completing his training master Wan won the first AllChina full-contact tournament in Nanjing. Not only was he the first winner but he remains one of the
few living participants. The tournament was discontinued in the mid-1930s since there were many
deaths. No equipment was worn and the rules were very loose.
The Natural Style
What master Wan learned from master Du is called the ziranmen or natural style. The ziranmen is a
complete internal system in the Daoist tradition with both open hand and weapons training. The key
is training internal power.

By training internal power, external power will become strong. The legs are trained by walking the
circle using lower and lower stances. The walking is similar to bagua (paqua) zhang training, however
the stepping and weighting is different. This type of leg training gives the student a stronger rooting.
Master Wan could do many of his forms below the height of a table top as his legs were strong and
his stance low. The arm and hands are trained by wearing heavy metal rings on each arm while
performing a series of hand technique drills. There are no forms in the ziranmen system but there
are many techniques, as well as a comprehensive system of qi gong. The emphasis in the system is
on softness and speed. A ones root becomes lower, ones strength and qi become greater. The
impact of a blow to an opponent is somewhat like a steel rid or spring. Many physical changes also
begin to occur with several years of practice. The skin becomes smoother and the muscles softer.
The joints become more flexible and the eyes appear peaceful except during a fight when they
become fierce and penetrating.
In 1928 master Wan wrote the book, Wushu Hue Zung, which may be translated as, The Essential
Focus of Chinese Martial Arts. This book is regarded as one of the most important modern texts
devoted to Chinese martial arts, and remains in print today. In this book he wrote about the
difference between internal and external systems, the training techniques of ziranmen and its
relationship to Daoism. He also explained how various systems of wushu developed different kinds
of energy and strategies in combat. He often quoted master Du. The natural style is always moving
and never stops. You cannot find a beginning or an end. There are an infinite number of changes a
negative and positive causing the boxer to become at one with the Dao.
The Five Tigers
Although Master Wans most famous teacher was master Du Xing Wu, master Wan studied wushu,
qi gong and traditional Chinese medicine with more than ten other Daoist masters. Thanks to his
championship, his book and subsequent triumphs over many challengers, master Wan became wellknown in martial arts circles throughout China. He was invited to head a new academy of wushu in
Guanzhou province. Since Guanzhou has a long tradition of martial arts, this was considered an
affront by many of the local masters; master Wan was an outsider from the north. With master
Wans arrival in Guanzhou the construction of the school had halted because of many threats by
martial arts practitioners. Master Wan issued an open challenge to any and all who cared to dispute
whether the school should open. For two months challengers came on almost a daily basis. All were
defeated and when no one else stepped forward, the construction of the school was completed.
Master Wan later became known as one of the Five Tigers, a name given to five northern masters
who came to teach in the south in the 1930s.
During World War II master Wan trained soldiers in hand-to-hand combat, and was accorded the
rank of general. He also was the bodyguard of Fujiens governor. And as one trained in Chinese
medicine, he helped many regain their health. Although he took money from those who could afford
it, he always gave it away to those who needed it. For this reason he was greatly loved by the
common people.
Because of his fame and good reputation among the people, master Wan weathered the Communist
Revolution and became the chief judge of the first All-China Wushu Competition on 1952. He
remained a professor of wushu at Fujien Agricultural University until his retirement before the
Cultural Revolution. Like many other traditionally trained masters, he was imprisoned during the

Cultural Revolution. Although he was already in his mid-60s, his strength and vitality helped him
survive imprisonment and torture.
After his release he returned to Fuzhou City where I became an indoor student. Recently master
Wan was the subject of the cover article in Wushu Jianshen magazine, the most well-known martial
arts magazine in China. Even at 88, he continues to be regarded as one of Chinas most important
national treasures.
About the authors: Nan Lu began his study of martial arts at the age of seven. His first master was
Wan Laisheng. He lives in New York and teaches Daoist qi gong and internal martial arts. Bob
Feldman is an orthopedic surgeon who has been involved in the study of Chinese martial arts for the
past 20 years. Featured in Inside Kung-Fu, Page 67, July 1991.

Du Xinwu: A Legendary Wushu Hero

Du Xinwu (1869-1955), a wushu master of nationwide renown, is said to have once served as a
bodyguard to Dr. Sun Yat-sen, leader of the Chinese Revolution of 1911. Many stories, either true or
fictitious, have been told about his superhuman abilities and chivalrous exploits. Here is one
narrated by Wan Tianshi, a close friend of Du's. Although here and there tinged with exaggeration
and mysticism, as is characteristic of all legends about popular historical figures, it brings out the
image of a noble-minded wushu maestro in old China.
To the northwest of Cili County in the northwestern corner of Human Province, the high mountains
rise one above another, with sheer cliffs and deep ravines here, there and everywhere. In one of the
ravines lies Yanbantian Village. It was here that the renowned wushu master Du Xinwu was born in
1869, the eighth year of the reign of Emperor Tong Zhi in the Qing Dynasty (1644-1911).
Close to Guizhou and Sichuan provinces to its west, Cili County was where several minority
nationalities lived. What with the corrupt and incompetent rule of the Qing government and the
exploitation of the landlords, the people there could barely eke out a living. What was worse was
that the place and its surrounding areas were infested with brigands. To protect themselves, the
villagers took up wushu, which became so popular that both the old, and the young could wield the
sword, spear or other weapons with great skill and dexterity.
It was in these circumstances that Du Xinwu grew up. His father died soon after his birth, and so his
mother had to shoulder all the household burdens. His bitter experience in life during his early years
made him a precocious boy with a strong personality.
Teachers of Supernatural Skills
Du Xinwu started learning wushu after school at the age of six and had picked up some of the
fundamentals by nine. One day when he was walking hurriedly to school along a narrow ridge in the
paddy fields, he saw an old man in front of him. Since only one man could pass at a time, he called
out: "Grand Uncle, can't you walk faster? I'm in a hurry." "If you want to get ahead, hold my braid
tight. And remember, don't relax your grip." The old man said this without even turning his head. No

sooner said than done, the old man lifted Du Xinwu with his braid and, with a slight jerk of his head,
landed the boy on the ridge in front of himself. Impressed by the old man's feat, Du stood there
transfixed with amazement. "Why don't you move on" the old man asked, "You were in such a hurry
just a minute ago." "I want to learn wushu from you," the boy pleaded. "Please take me on as your
pupil." With that he knelt down before the old man, but because the ridge was too narrow, he fell
into the paddy field instead. Moved by the boy's sincerity, the old man quickly helped him up and
consented to teach him.
The old man was called Yan Ke. He was well versed in the Chinese classics as well as in wushu, and
his braid served him as a weapon with the force of a bludgeon. For all his learning and abilities, he
chose to live in obscurity rather than seek a high official post in the corrupt government. As he lived
not too far away, Du Xinwu went every day to the old master's house to learn the classics and wushu
from him. Within a year Du had made remarkable progress, and no one of his age in the village could
match his prowess physically or intellectually.
As Yan Ke was advanced in years, his health gradually failed. So on the occasion of the Double Ninth
Festival (9th day of the 9th month by the lunar calendar) that year, the traditional day on which
young people in China go climbing mountains, he told Du to follow the other kids to the nearby Mt.
Gaizi which, he said, was an "interesting and mysterious place."
The mountain was not famous, but its scenery was quite beautiful, with tall and straight pines and
cypresses growing among boulders of different shapes and camphor trees and red maples lining the
winding paths and on the fringes of the cascades. The kids were romping on the mountainside when
they came in sight of a building surrounded by a high wall covered with moss. Filled with curiosity,
they walked around it but could not find a gate. They were greatly puzzled, but few cared to fathom
the reason fo5r it. Soon they dispersed in different directions in quest of new adventures. But Du
remained behind, remembering his master's words about an "interesting and mysterious place."
Then he saw a person jump out from the other side of the wall and land in front of him. The stranger
was a Taoist priest in a long robe, with his hair coiled on the top of his head. Du walked up
deferentially and tugged at his long sleeve.
"Are you a celestial?" he asked. Startled at being so addressed, the priest answered haltingly, "I...I'm
just a mortal, a vegetarian, if that means anything to you." But the little boy was not to be so easily
dismissed. He pressed on. "If you are not an immortal, how could you leap over that high wall?"
"Well kid, I've acquired the skill after long years of training," the priest replied with a smile. "It's not
difficult if you keep practising. Practise makes perfect, you know." "Can I do it?" Sizing him up, the
priest answered: "Where there is a will, there is a way." Beside himself with joy, Du went down on
his knees and kowtowed, saying "Please accept me as your pupil." "You are Du Xinwu from
Yanbantian Village, aren't you?" "Yes, but how do you know my name?" "Your teacher Yan Ke told
me." Seeing that the boy was eager to learn, the priest willingly accepted him. Looking at the high
wall, Du asked how he could get in.
"It's easy," the priest said. "Just call me when you come, and I'll carry you in and out over the wall.
You'll be able to jump over it yourself later on." "But my home is so far away," Du said, "can't I live
here?"

Patting him on the shoulder, the priest pointed at the green mountains and said: "Do you know the
proverb that a thousand-li journey starts with the first step? Get up early in the morning and trot all
the way here every day. And, remember, don't eat anything. I have spring water and wild fruits here
for you. Later you'll understand the importance of taking the first step."
A Bloody Nose
The old priest was an exceptionally skilled wushu master. Among other things, he could sail
effortlessly over high obstacles as if his body were as light as a swallow. He had two spiral cones of
iron, each weighing 20kg. Wherever he went, he would take them along, one in each hand, rubbing
and pressing them with his fingers incessantly. As time went by, the shape of these objects changed
beyond recognition and his hands and fingers were roughened into iron claws.
One day, while Du was practising wushu behind the wall, a stranger, speaking in a northern dialect,
suddenly jumped into the enclose and, speaking in a northern dialect, asked for the priest. Du went
into the building to report the arrival of the guest. Annoyed by someone interrupting his period of
meditation, the priest walked slowly to the courtyard and saw a tough fellow in his 40s. Judging by
his attire and bellicose look, the host figured that he was most probably an outlaw who had come
with malicious intent. He politely greeted the stranger but was peremptorily cut short. "Your
castrated priest," the intruder said haughtily, "I've come to challenge you to a trial of strength."
Unperturbed the priest said patiently: "I'm a monk and cherish benevolence. I'm sorry if I've in any
way offended you." "Bullshit!" the man shouted. Without saying another word, he struck at the
priest's head in the manner of a "tier washing its face." The priest dodged with a "sparrow hawk's
sidespin." Discerning the ruffian's superb wushu techniques of the Shaolin school, he cautioned
himself to be on the alert. "We bear no grudge against each other," the priest said in a controlled
voice, "why should we fight?" "I hear you have supernatural skills," bellowed the stranger, "and no
one can match you. Now I'd like to see what stuff you are really made of." With this he hit out
another classic trick called "grabbing the sun with both fists." Enraged by his big talk and
aggressiveness, the priest decided to teach the man a lesson. Dodging the unexpected onslaught, he
feinted with the posture of "scooping up the moon from the bottom of the sea." Mistaking this to be
an attack, the stranger immediately sprang up so as to "press down with the weight of Mt. Taishan."
With lightning speed the priest turned round and reached out his right hand in a gesture of
"dispelling the clouds to pluck the star." Instantaneously blood gushed out from the man's face.
With a shrill cry, he fell over himself and rolled on the ground with pain as he covered his face with
one hand. Then he sprang up and jumped over the wall as the old priest looked on nonchalantly,
without even bothering to go after him. Then he threw something to the ground contemptuously. It
was the stranger's bloody nose! All the while Du Xinwu had been watching with deep admiration at
his master's valour. But the old priest felt sorry that he had been forced to inflict injury on someone.
"I've broken my vow not to hurt others," he said to the boy. "It'd have been better just to help him
realize his mistakes and mend his ways than to hurt him. He must be a brigand who wants to occupy
this hill. I'm not afraid of him and his gang, but they might hurt you if I remain here. So I'll leave here
tomorrow on a tour of the country. You must keep on practising every day. Please say goodbye for
me to your teacher Yan Ke." The old master left the next day and was never seen again.

A few days later, the man who had lost his nose came at night with a number of bandits to take
revenge. When they could not find the old priest, set fire to the building to give vent to their anger.
In Search of a Tutor
After his master Yan Ke died of illness, Du Xinwu kept on practising wushu by himself and when he
was 13, he could not find his match for miles around. Eager to further improve his skills, he put up
posters at market places with the following message: "Du Xinwu, 13, Yanbantian Village, will
recognize anyone who can beat him in a bout of wushu as his master."
The first one to come for a trial was a master of the low stance style of tuquan boxing. However, the
boy told him bluntly that he had no chance whatsoever. "Don't brag, kid. Look at these," he said,
brandishing his two fists the size of two big bowls. "Big enough to pommel you to smithereens, you
see!" Taking a step forward, the tuquan master flung his fists at his young opponent. Diminutive as
his build was, the boy held his ground, quickly bent his left leg a bit and swept his right leg sideways,
sending the tuquan master sprawling on the ground. The boy helped him to his feet, gave him some
traveling expenses and sent him away. After that, several others came to measure their strength
with the boy, but all proved to be no match for him.
Then one day a certain person named Wang came to the village. He had learnt wushu in the famous
Shaolin Temple in Songshan, Henan Province, and had a good command of the art. When he was
told about Du Xinwu's exploits, he decided to look the boy up, confident that he could by all means
beat this "teeny brat." Seeing that the newcomer was no ordinary wushu master, the boy said
politely: "I'm just learning wushu. I put up the posters because I'm anxious to find a teacher. Would
you please show me some of your skills?" Wang agreed and performed a set of wuzhanquan (FiveBout Boxing). After giving the demonstration, he in turn asked Du Xinwu to give a performance of
what he had learnt. The boy complied and executed some basic routines. Wang praised him but
pointed out that some of his movements still needed to be improved. "He must be good. I should
ask him to be my teacher," Du said to himself and knelt down before the newcomer. "Get up, kid,"
said Wang after a short pause. "I can't stay here, but I have a man in mind for you -- an eccentric
short fellow but a suitable teacher for you. Be sure to treat him nicely when he comes." Half a year
later, the said eccentric came with a letter from Wang. His surname was Xu. There was nothing
particular about him except that he was rather short. "Can such a dwarf be my teacher?" Du
wondered. Xu came from Guizhou Province. Since no one knew what his real name was, he was just
called Shorty Xu by others. It was only out of respect for Wang that the boy invited Xu to stay in his
house. Several days passed, but Xu didn't make any move. The boy couldn't help asking: "Won't you
teach me something?" "I'm just an ordinary man, what can I teach?" Xu snapped back. Remembering
Wang's instruction that he must not offend the newcomer, the boy dared not press further. Then
another fortnight passed and still nothing happened. Getting impatient, the boy approached Xu
again. "I'm not a street performer," Xu said angrily, "and I don't have anything to show you. If you
won't let me stay here, I'll leave right away." Afraid that he really meant it, Du quickly offered his
apologies. The boy practised every day by himself while Xu sat on the threshold, looking on absently
without saying a word.

Half a year passed in this way and still nothing happened. His patience exhausted, the boy knelt
down before Xu and pleaded: "Great master, forgive me if I have offended you. Please teach me
wushu. I'll never forget you if I can make any improvement." This time Xu didn't get mad, but
motioned the boy to get up. "All right," he said as he tapped his small-bowled long-stemmed
tobacco pipe. "Let's start with the inner-circle walk of ziranmen. Du was first taught to walk in circles
on level ground, with his pace increasing gradually. Then he was taught to walk on stakes fixed on
the ground in the shape of a plum flower, with a 5kg sandbag tied to each leg. "Ziranmen calls for
the exercise of qi (vital energy), Xu told him. "To practise it you must always remain relaxed as you
walk on the stakes. While you breathe, let your qi sink into your abdomen."
Three months later, the sandbags' weight was doubled, and Du made remarkable progress. He could
now guide the circulation of qi with his mind and exert strength with its help. The training, however,
was very tedious and he was fed up with the endless repetitions of circle-walking. So he asked Xu to
teach him something new. His master reproved him for his impatience and said: "The exercise is very
important. It coordinates the body movements and footwork with the mind and qi, thus laying a
foundation for further training. You should master it first before proceeding to acquire greater
skills." Du stared at his master, somewhat unconvinced. Reading his pupil's mind, Xu said: "If you
don't believe me, you may tray a bout with me." "How?" Du asked, beaming with joy. He had long
wished to see how good his master was. Now that Xu had suggested a bout, he was only too glad to
do his bidding. "Try to hit me."
Du cupped his hands and made a traditional courtesy before darting forward to strike Xu on the
head as fiercely as a tiger rushing down a mountainside. For all his speed and force, Du's fists slipped
off as soon as they touched Xu's body. Then using the inner-circle footwork, he dealt Xu more blows,
only to find them going wide of the mark. Charging at Xu for all he was worth, Du still failed to hit his
elusive master. Sweating all over, Du made a mess of his footwork and was at a loss for better
methods of attack. "Your fists are too small," Xu teased the boy smilingly. "Go and get a weapon to
hit me with." Wiping off the sweat on his face, the panting pupil took out two sharp swords and
asked his master to choose one. "I don't need any," said Xu. "This pipe of mine is more than enough
for me." Looking at Xu's pipe, which was less than a foot long, Du said apprehensively: "Master...
what if anything happens?"
"Don't worry. Neither swords nor spears can do me any harm. Just try your best to cut me," Xu said
in an assuring tone.
After taking a a steady stance, Du let out a cry and made straight for his master's head. The steel
blade flashed in the sunlight and fell on the square table where Xu had been sitting, splitting it at the
middle. When Du turned his head, he saw his master squatting on a stool nearby, puffing at his pipe
as if nothing had happened. Xinwu swept his sword sideways several times, only to find his master
still on the stool unmoved. Then he charged without ceremony, wielding his sword high and low,
right and left. When he stopped to have a look, he was surprised to see Xu still perched on the stool,
lighting a second bowl of his tobacco pipe. Throwing the sword on the ground, Du went down on his
knees before his master, kowtowed three times and said, "Now I understand it is qinggong (lightbody technique) that has enabled you to dodge my sword." Xu nodded approvingly.

From that day on, Du paid more attention to the fundamentals of wushu and practised "inner-circles
walking" with a single mind. Then he proceeded to practise qinggong. Xu first gave a demonstration.
With sandbags heavier than his own weight tied to his four limbs, Xu leaped lightly on to the top of
three tables piled one upon the other, walked along the edges of the top table and then jumped
down to the ground without a sound. Under Xu's watchful eye, Du trained all the year round without
a letup. In this way his movements and skills improved remarkably with time.
A Dangerous Mischief
It was in the year 1885 when Du was already 16. Thinking that his pupil had grown relatively mature
in the martial arts and needed to see more of the world, Master Xu decided to take him on a tour of
the adjacent Guizhou and Sichuan provinces. At that time there were no highways leading to these
parts of the country and one had to travel on foot over the rugged land. The master had no difficulty
trekking on the tortuous trails and he always had to wait for the boy to catch up with him. One day
they came to a deep ravine spanned by an iron-chain suspension bridge. The boy was picking his
steps cautiously behind his master when an idea suddenly occurred to him. "Nobody can approach
my master in the front," he thought in a playful mood. "Let me see how he'll react if I feint an attack
from behind," So he stole up and made ready to give a kick on his master's buttocks. But so sooner
had he raised his leg than Xu swung around and caught it. "You naughty boy!" the master shouted,
letting go his grip. "This is no place for you to fool around. You'll dash to pieces if you fall down the
ravine from the slippery planks!" When they reached the opposite bank and sat down for a rest, Du
told his master what he had in mind. "Never do such a stupid thing again," Master Xu admonished
him in a stern yet kindly voice. "A real wushu master never attacks others on the sly." The boy
nodded in embarrassment, almost on the verge of tears. After a short silence, he waxed inquisitive
and raised the question. "But how did you know when I gave the faint attack? You haven't got eyes
on the back of your head!" "It's the combination of yi (mind_ and qi, obtained after long years of
practice, that did it," said the master. "Among other things, it fosters a quick reflex, which makes you
highly sensitive and enables you to react with speed to anything that happens around you. This is
what you lack. You must train hard to acquire it."
Powerful Legs
Du Xinwu benefited greatly from his sightseeing trips in the company of Master Xu and from his
visits to renowned wushu masters. His knowledge was enriched and his horizon broadened. Then
one day his master decided to part with Du and leave for North China to visit his old friends.
"You have made great progress in your wushu techniques and I think you can hold your own against
adversaries," said Xu to his pupil. "But don't think what I have taught you is the acme of wushu skills.
You still need to learn from the strong points of others. And always remain modest, for complacency
will get you nowhere. Be honest and fair, and always think twice before you do anything."
Du was left alone in a strange land, with no one to turn to for help or guidance. As he began to run
short of money, he decided to find a job at one of the armed escort service centres. At that time,
robbers were rampant, and the travellers and merchants' caravans needed armed escorts to protect
them when they travelled across the mountainous regions. As Sichuan was an important commercial
centre and a gateway to the vast southwestern parts of China, the escort service centres did brisk
business in the area.

Du now had a rustic and skinny look resulting from a rough outdoor life during his travels with his
master. So when he applied for a post at one of the escort service centres, the boss there didn't take
him seriously. "Excuse me, can't we have a trial of strength?" Du plucked up courage to make the
suggestion. Piqued by the boy's challenge, the boss who was a tough guy led Du to a training ground
and asked him to show what he had up his sleeves. After making a courteous gesture, Du bent
downward and with a powerful sweep of his leg sent the boss reeling to the ground. Hardly had the
boss struggled to his feet when Du brought him down again with another sweeping movement of his
leg. Du's powerful and swift movements quite amazed the boss. Knowing that he would be
relentlessly knocked down again if he tried to get up, the boss just sat on the ground and said: "Oh
my, you have exceptionally powerful legs!"
Du helped him up and apologized. "It's all right," the boss said. "As the saying goes, people get to
know each other after a fight. I wouldn't know how good you are if you hadn't demonstrated your
skills." "Can I get a job?" asked Du. "Of course." So Du Xinwu became the youngest yet strongest
guard at that escort service centre.
The First Mission
Du's first assignment was to escort several merchants with ten pack mules carrying goods from
Sichuan to Yunnan Province. That was in the year1887 when he was 18. All the way he was very
cautious not only because this was his first mission but also because his service centre would be held
responsible if there were any mishaps. When they came to the mountainous area on the borders
between Guizhou and Yunnan, he sometimes rode in the rear to protect the caravan and sometimes
moved up to the front to open the way. One day they came to a cliff with pines overhanging the
deep gully below. As the going was getting pretty tough, they stopped for a rest. But when Du
leaned forward to look at the path down below, a robber jumped out from behind a rock and rushed
towards him with a dagger in his hand. With his back to the sheer cliff, there was no retreat for him.
Taking a deep breath, he quickly dodged the blow and ran his head into the robber's crotch. Then he
straightened up and with a jerk of his shoulders hurled the robber headlong down the abyss. It all
happened in the twinkling of an eye. The rumbling of the falling rocks along with the boy scared
away the other robbers hiding behind the nearby rocks. The merchants reached their destination
safe and sound. Du's successful fulfillment of his first assignment enhanced his prestige and the
clients hired him again on their return trip.
One evening, the caravan stopped at a village and the merchants put up in an inn near a hill facing a
river. The innkeeper's wife, a gaudily dressed middle-aged woman, was rather coquettish and the
attendants, too, were a bit sly and queer in their behaviour. This aroused Du's suspicion. As it was
already dark, there was no choice but to stay for the night. When the others had gone to sleep, Du
put out the light in his room and, instead of going to bed, sat on a chair, prepared for any
contingency. He was dozing off in the small hours when he heard someone prying open the window
and saw the flash of a sword in the dim moonlight. Then the housebreaker crossed the windowsill
and tiptoed down into the room. Before he had collected himself, Du sprang forward and gave him a
powerful kick. Pinning him down on the floor and grabbing the sword from his hand, Du kept a
stranglehold on his throat and roared: "Who are you? Who sent you here?" His loud voice woke up
the whole inn. When the innkeeper came he put on an innocent and angry look and slapped the

intruder on the face, cursing: "You rascal! How dare you do such a thing!" Then he apologized for the
unpleasant incident.
The inn was in fact a robbers' den and the boss was their ringleader. He had sent one of his thugs to
kill the escort. If he should succeed, they would kill all the merchants and seize their money and
goods. If he failed, the boss would intervene and stave off complete exposure with a few casual
remarks. Now that the boss had apologized, Du didn't want to aggravate the situation and was
content to drop the matter as long as they would not give further trouble. When Du released his
grip, the thug had already fainted away. He dropped to the ground, with his face turned pale and
saliva oozing out of his mouth.
Outwitting the Bandits
Du Xinwu's reputation as a super wushu master soon spread throughout southwest China. The
robbers fought shy of the caravans when they knew he was escorting them. One day he was
travelling alone on his way back to Sichuan after fulfilling an assignment, when he saw a small newlybuilt thatched house on a hillside. He walked up to have a closer look and found that it was a new
inn run by a notorious robber by the name of Li Laoda. On learning that the guest was no other than
Du Xinwu, Li rose to greet him and invite him to his own room. The bandit was aware that if he could
overcome this peerless wushu master, no one could challenge his dominant position in that region.
"Would you like to see something?" He asked Du suddenly. Wondering what the robber really
meant, Du said casually: "I don't mind." Rising from his seat, Li seized one end of the bed with a
single hand and moved it away effortlessly to reveal a wooden lid underneath. Struck by his unusual
physical strength, Du judged that he must be a real master of qigong. When the bandit tilted over
the lid with his foot, the stench of blood assailed Du's nostrils. Simulating indifference, Su asked
what was inside. He was told that there was a dungeon below and that stupid swine who refused to
comply were thrown in there to rot. Replacing the lid, Li clapped his hands and several young
women filed into the room. Dressed differently, they all looked sad and depressed, telltale signs that
they had been abducted by the bandits. Pointing at the girls, Li asked Du to choose anyone he liked.
"If any of you should dare to disobey my orders," he said to the women, "I'll throw her into the
dungeon to feed the poisonous snakes." Du could hardly restrain his anger, but when he saw that
there were several big and strong guys in the inn, he decided to outwit them and wait for the
opportune moment to act. So he pointed at one of the women at random. Li quickly pushed the
woman into Du's arms, which drew a roar of laughter from the thugs standing in the doorway. Du
led the woman to his room and, having made sure that there was no one eaves-dropping outside, he
whispered to her to keep calm. Full of gratitude, the frightened woman fell to her knees, but he told
her to go to sleep while he sat up all night, full ready for any eventuality.
The next morning, Du thanked Li for his hospitality and expressed his wish to be Li's sworn brother.
Li was only too happy to agree to this proposal. Du threw a party that evening to celebrate the
occasion. During the feast, which was attended by all the bandits in the inn, Du toasted the health of
his "sworn brother" again and again until he and his thugs became dead drunk. He then went back to
his room to fetch an ancient sword and pretended to show it to Li Being in his cups, Li mistook it for
something nice to eat. As he craned his neck to have a taste, Du lifted the sward and slit his throat.
The notorious robber fell down dead on the floor without even uttering a cry. Then Du turned to
give the other eight drunk bandits a knock on the head to made sure that they would not come to

for sometime He took a bunch of keys from Li's pocket, opened the room in which six women were
locked, and told them to find some ropes to tie the bandits' hands. After locking up the bandits in a
room, Du searched the inn, found all the money and jewelry which the bandits had plundered, and
distributed them to the women to cover their travelling expenses back home.
Having escorted the women to a town from where they would each go their own way, Du went to
the county magistrate to report the death of Li Laoda and the capture of eight bandits. His story
seemed to be too good to be true for the county officials had for years failed to capture Li's gang.
The magistrate wanted to reward Du for ridding the area of a scandalous outlaw, but Du declined
and set off for Sichuan Province. During the years when he served as an escort, Du Xinwu had
encountered many distasteful phenomena, which changed his outlook: the corrupt officialdom, the
deceit of the merchants, the illegal drug traffic, and the rivalry among the escorts themselves....
While his exploits overawed the robbers, his honesty and success alienated him from some of his
colleagues. Embittered by all this, he gave up his post as an escort and returned to his home village
in Hunan Province.
From Martial Arts of China presents Grandmasters , Page 30