The Way of the Master

[Mahmood]

Dear Chun Yian sihing,

Thanks a lot for the feedback and for the continuation of this very enjoyable thread.

Shaolin Salute,
Mahmood

[Wong Chun Yian]

Hey there,

Sifu described the superiority of Shaolin Kungfu in combat as well as the brief history of fighting technique in the following chapter and here are the parts of the chapter......


Superiority of Shaolin Kungfu in Combat

When I was initially learning in Sifu Ho Fatt Nam’s school, I still spent a lot of time looking for and sparring with other martial artists. In my sifu’s school, we did not have the luxury of sparring partners imitating martial artists of other styles, like what students of Shaolin Wahnam do nowadays. In other words, in Shaolin Wahnam today, when a student wants to learn how to fight effectively against a Boxer, for example, a sparring partner will imitate how a Boxer fights so as to give the student systematic and progressive combat training.

In fact, during my time in Sifu Ho Fatt Nam’s school, we did not think of fighting against Boxers, Kick-Boxers or martial artists of other styles. We just trained to fight in Shaolin Kungfu, which I later found to be the best way of fighting.

But outside Sifu Ho Fatt Nam’s school when I sparred with martial artists of other styles, I used a little trick, or tactic. I did not think of my opponents using Karate, Taekwondo or any other martial arts. I thought of them using Shaolin Kungfu but with very bad forms. But I was aware that they had very good skills; they were fast and powerful.

This was actually the situation. All techniques in other martial arts were also found in Shaolin Kungfu, but other martial artists did not pay as much attention as Shaolin practitioners to picture-perfect form, which includes such factors like good stances, six harmonies, good balance, safe coverage and fluid movement. When a Karate exponent executes a punch, for example, he often throws his body forward, thus losing good balance. When a Taekwondo exponent kicks, he often exposes his groin, neglecting safe coverage.

Although I did not know much of Sun Tzu’s Art of War at that time, I knew his important maxim of knowing myself and knowing my enemy, and winning a hundred battles out of a hundred. My opponents’ bad form was their weakness. Their speed and power were their strong points. So when I sparred with them, I avoided their strong points and exploited their weakness. Coupled with another important teaching of Sun Tzu, i.e. don’t enter combat and hope to win, but enter combat to confirm victory, I was able to defeat other martial artists quite easily.

Soon I was not keen to spar with martial artists of other styles, because I was already confident of my own combat efficiency, unlike earlier I had to confirm my combat efficiency by sparring with others. In the later part of my kungfu development, I had sparring with masters. This was to enable me to go deeper into the art. But this came about only after my training with Sifu Ho Fatt Nam.

In Sifu Ho Fatt Nam’s school sparring was always in Shaolin Kungfu, never using techniques of other martial arts. Although I was unaware of the reason then, the underlying reason as I looked back with hindsight was because using Shaolin Kungfu for sparring gave us the best advantages.

For example, if an exponent wishes to punch or kick an opponent, he can do so in numerous ways. He can punch or kick like what an untrained person does. He can punch, kick or attack an opponent using Boxing or Kick-Boxing techniques. He can do so using techniques of Karate, Taekwondo, Judo, Aikido, Jujitsu, Wrestling, Muay Thai or any other martial arts. But if all other things were equal, he would have the best advantages by using Shaolin Kungfu.

Similarly to defend against any attack, one can use techniques of various martial arts or random movements of an untrained person. But if all other things were equal, he would have the best advantages by using Shaolin Kungfu.

Why is it that by using Shaolin Kungfu one can have the best advantages in both attack and defence? It is because Shaolin Kungfu has evolved by the largest number of practitioners for the longest period of history. While many martial arts have a developmental history of about 100 years, Shaolin Kungfu has developed over 1500 years.


Brief History of Fighting Techniques

When people first fought in the distant past, it was random and artless like what untrained people do nowadays. Gradually from their fighting experience they improved their manner of fighting by using elementary techniques similar to those in Boxing and Kick-Boxing, then more complicated techniques similar to those in other martial arts. Eventually, after many centuries of actual fighting and improvement, these fighting techniques became stylized as Shaolin techniques. Because of the long history of evolution, many of the Shaolin techniques have become so sophisticated that uninitiated persons may not recognize their combat functions.

For example, the early combatants might just punch and kick randomly. Over time they discovered that certain manners of punching and kicking, like adopting suitable stances instead of throwing their body forward, or using one hand for coverage instead of swinging both arms wildly, would give them certain advantages in attack and defence. Eventually they also discovered more sophisticated techniques for felling and chin-na. Meanwhile some fighting experts discovered that by practicing certain meditative and respiratory exercises, they could remarkably improve their relaxation, mental clarity, stamina and striking power.

This development of combat efficiency became not only faster and wider but also more systematic and coherent when it becomes institutionalized. In other words, instead of a teacher teaching his students based on his own personal experience, the fighting arts were passed down in a school based on the accumulated attainment of many masters. The Shaolin Temple was the first of such institutions.

Hence, it is irrelevant to ask whether kungfu techniques can be used for fighting. They were actually evolved from centuries of actual fighting. But because they have been evolved over such a long time, what they are now are so different from what they were at the beginning, that students have to spend time learning how to use these techniques. Without systematic training in combat application, kungfu students will be unable to use the techniques effectively even when they can perform them beautifully in solo demonstration.

Simple fighting techniques, like straight-forward punches and kicks, can be learnt easier and faster. Sophisticated techniques need more time and effort. A good analogy is a bicycle and a car. Both are vehicles for transportation. It is easier and faster to learn how to ride a bicycle. But if you spend some time to learn how to drive a car correctly, it is not only more effective for transport, but also more comfortable. Similarly, once you have learnt how to use kungfu for combat, it is not only more effective but also gives other wonderful benefits.

Then, why are the majority of kungfu practitioners today, despite having spent many years practicing kungfu, cannot defend themselves effectively against Boxers, Kick-Boxers, Karatekas, Taekwondo exponents, Muay Thai fighters, Wrestlers, Mixed Martial Art fighters and practitioners of other martial systems? The answer is glaring and straight-forward, though many kungfu practitioners refuse to accept it. They have never learnt how to spar; they only learn demonstrative forms.

*Attached is a picture showing students in Sigung Ho Fatt Nam's school only use Shaolin Kungfu in sparring.

With Shaolin Salute,
Chun Yian

[Andy]

Thank you very much Chun Yian Sihing!

Thank you very much Sifu!


(the picture of Sigung and students makes me wish I could have been there to join in the fun!)

[joko]

Thank you, Chun Yian Sihing.

[Mahmood]

I used a little trick, or tactic. I did not think of my opponents using Karate, Taekwondo or any other martial arts. I thought of them using Shaolin Kungfu but with very bad forms. But I was aware that they had very good skills; they were fast and powerful.

Though I heard this before from Sifu, but it still adds a lot to my training.
Actually, I can consider this tactic as a secret given generously to the kungfu public of all styles.
Thanks a lot dear Sifu.


Shaolin Salute,
Mahmood

[Wong Chun Yian]

Dear brothers and sisters,

Probably Sifu will also consider to publish "The Art of War" and "36 Strategies" in the future so that all of us can apply tactics to make the combat or even our life more effectively. The publication of these books might be one of the means to further support the progress of the scholar project.

Sifu mentioned in "The Way of the Master" that learning the Shaolin arts is spiritual but not religious, as our school spread all over the world and practice by students with different religions. But some of us may not understand what is the different between spiritual and religious. Let us look at the explanation from Sifu which included in Chapter 22 in the book.


Spiritual but Not Religious

When I first went in 1971 to learn at Sifu Ho Fatt Nam’s house in Kuala Terengganu, which also acted as a temple, I was surprised to find many statues of Buddhas, Bodhisattvas and gods on an altar. I clearly remember saying to myself, “I come here to learn Shaolin Kungfu, not religion.”

Interestingly when I first learned Shaolin Kungfu earlier in 1954 at Soon Tuck Association in Penang under Uncle Righteousness, I was the one who tidied the altar dedicated to the Venerable Chee Seen, the First Patriarch of Southern Shaolin Kungfu, offered joss sticks and lighted an oil lamp before training began every night. But I regarded this as a novice’s duty without any religious significance.

With hindsight, I would regard such matters as spiritual, and not as religions. Anyone of any religion or not of any official religion may follow or disregard these matters without affecting his religious or non-religious beliefs. This is the same as kungfu and chi kung. Kungfu and chi kung are non-religious. Anyone of any religion or not of any official religion can practice and benefit from kungfu and chi kung without affecting his or her religious or non-religious beliefs.

But kungfu and chi kung, i.e. genuine kungfu and genuine chi kung, are spiritual, though non-religious. I prefix the adjective “genuine” because much of kungfu and chi kung practiced throughout the world today has lost their purpose.

What is the purpose of practicing kungfu, any kungfu? It is to be able to defend oneself. What is the purpose of practicing chi kung, any chi kung? It is to have good health. But most people who practice kungfu today cannot use their kungfu to defend themselves, and many people who practice chi kung today do not have good health. If the arts they practice do not fulfill the purpose the arts are meant to fulfill, their arts cannot be considered genuine.

Genuine kungfu and genuine chi kung are spiritual. It means that besides cultivating the practitioners’ body, they also cultivate the practitioners’ spirit. This important concept is expressed as “sun sum seong sau” (身心双修) in Cantonese, or “shen xin shuang xiu” in Mandarin, which means cultivation of both the body and the spirit.

It is pertinent to mention that the Chinese word “shen” meaning “body” and the Chinese word “shen” meaning “spirit” are spelt in the same way in Romanized Chinese, but pronounced differently in tone. Most Westerners, however, may not be able to tell the tonal difference. The written Chinese characters are different. “Shen” meaning “body” is written as “身” and “shen” meaning “spirit” is written as “神”.


Heart and Body

In the expression “shen xin shuang xiu” (身心双修) “xin” means “heart”. But in Chinese, especially classical Chinese, “heart” refers not only to the organ heart, but to the spirit or mind, and sometimes to the emotions. Hence, cultivation of the heart means emotional, mental and spiritual cultivation. The Chinese has a two-dimensional classification, the cultivation of the body and the spirit. In Western concept this will be described as physical, emotional, mental and spiritual cultivation.

It is understandable that many people think that a four-dimensional classification into physical, emotional, mental and spiritual is more advantageous than a two-dimensional classification into body and heart. But in my experience, especially in healing, I have found that the two-dimensional classification is often more useful.

For example, a patient has lost his appetite and is frequently afraid. Medical tests show that there is nothing wrong with his physical body. But he complains that he thinks an evil spirit is disturbing him. To solve his problem, a healer using the four-dimensional classification has to define whether his disorder is emotionally, mentally or spiritually caused. It is simpler for a healer using the two-dimensional classification. It is a “heart” problem.

Although when I first entered Sifu Ho Fatt Nam’s school, I was concerned seeing many statues of Buddhas, Bodhisattvas and gods, my spiritual development, which includes the emotional and the mental, was through my kungfu training. Indeed I was extremely lucky to undergo this development, as the training of many other martial artists is only physical, and sometimes even detrimental to their spiritual.

It is worthwhile to remind ourselves again that spiritual is not the same as religions. If a person is depressed or nervous, but after his training he becomes cheerful and confident, his training is highly spiritual. When a person is depressed, his spirit is low. When he is nervous, his spirit is weak. This training has uplifted and strengthened his spirit.

However, today many martial artists become more stressful and more angry as a result of their martial art training. Their training has stressed and agitated their spirit.


Best wishes,
Chun Yian

[sancrica]

Thank you :-)

Dear Chun Yian Sihen,

Thank you so much for sharing this wonderful pieces with us. They are truly amazing.

Thank you Sifu for your endless dedication and your incredible teachings. I feel very lucky to receive your teachings and to belong to this wonderful family. :-)

With love, care and Shaolin Salute,

Santiago

[Kevin_B]

Dear Sipak Chuan Yian,

Thank you so much for offering these glimpses and for all your hard work on Sigung's next literary masterpiece. I am looking forward to it so much.

The photograph of the students sparring in Sitaigung Ho's school is stunning. Thank you so much for sharing.

All the best,

Kevin

[Jimbeaux]

... in Chinese, especially classical Chinese, “heart” refers not only to the organ heart, but to the spirit or mind, and sometimes to the emotions. ...

I find this quote very insightful. It leads me to new interpretations of "Black Tiger Steals Heart".

Thank you Sigung for all that you share.
Jim Peterson

[Wong Chun Yian]

Hi brothers and sisters,

It's always a pleasure to share the parts of Sifu's new book before its formal publication. I'm very glad to know some of us are being inspired by Sifu's book which make our life become better.

Following some introductions to the first three masters that Sifu had learned from, Sifu described how he learned from his last master, Sigung Choe Hoong Choy, starting in Chapter 27 and subsequent chapters. In fact, Sifu's initial intention was to learn "Tit-Ta" from Sigung Choe, who was the Patriarch of Choe Family Wing Choon Kungfu.


Tit-Ta or Kungfu Medicine

In the past “tit-ta” (跌打) was an important part of kungfu tradition. “Tit-ta”, which is in Cantonese pronunciation and literally means “fall-hit”, but is often mispronounced as “thit-ta” meaning “iron-hit”, is a branch of traditional Chinese medicine that specially deals with injuries sustained from falls and being bit, like fractures, joint dislocations and internal injuries. It is sometimes called bone-setting, but I think the term is inadequate because bone-setting is only a part of this medical practice. In my book on “The Complete Book of Chinese Medicine” I refer to it as “traumatology”, or “shang ke” (伤科) in Chinese, as it deals with injuries rather than illness.

In traditional Chinese medical philosophy, a distinction is made between injury and illness. This distinction is useful because treating an injury as an illness may be detrimental. In an illness, the life-maintaining systems of a patient are not functioning normally due to interference from disease-causing agents. For example, an organ may function below normalcy due to an attack by a disease-causing agent, like bacterial attack. The therapeutic principle is to remove the disease-causing agent and increase the rate of functioning of the organ.

In an injury, the life-sustaining systems of a patient function normally but are temporarily impaired due to some damage from a destructive impact, like a physical strike. The therapeutic principle is to repair the damage and restore the normal functioning of the life-maintaining systems.

If a healer treats an injury as an illness, the therapeutic principle will not be correct. Suppose a patient was hit by a powerful strike to his chest causing him energy blockage resulting in breathing difficulty and temporary mal-function of his lungs. If the healer prescribed antibiotics and stimulant to his lungs, it would make his condition worse. The antibiotics would kill his healthy cells and the stimulant makes his lungs work more than necessary despite the energy blockage that restricts the functioning of the lungs. What the healer should do is to repair the damage by clearing the energy blockage using an appropriate method like chi kung therapy, massage, acupuncture or herbs. When the damage is repaired the lungs will regain their natural functions.

The interesting feature about “tit-ta” or traumatology is that the practitioners are usually kungfu masters rather than traditional Chinese doctors. Indeed “tit-ta’ is often practiced outside mainstream traditional Chinese medicine. Hence, it may be regarded as kungfu medicine. All great kungfu masters in the past were also tit-ta specialists. All the three kungfu teachers I had learnt from, Uncle Righteousness, Sifu Chee Kim Thong and Sifu Ho Fatt Nam, were tit-ta masters.

Hence, as I was a close disciple of my sifu, Sifu Ho Fatt Nam, when an opportunity arose, I asked my sifu if I could learn some “tit-ta” from him. He was kind and generous to accept me. But that was towards the end of my training with him in Kuala Terengganu. So I did not have the chance to learn much though he was a rare expert. Indeed my sifu was so good at “tit-ta” that the Chief Orthopedics of the General Hospital in Kuantan, the capital of the nearby state of Pahang, routinely referred patients with complicated fractures to him.

This was because of the following occurrence. During school holidays I returned to Penang, and my sifu went to Penang to visit me. On his way home he had a motor accidence in Kuantan, when his leg was fractured at six parts besides other injuries. After preliminary treatment at the Kuantan General Hospital, my sifu asked permission from the Chief Orthopedics to be discharged. The Chief Orthopedics was very kind and explained to my sifu that his condition was very serious and he had to be warded for many months in the hospital for his recovery.

My sifu explained that he himself was a “tit-ta” expert and he could heal himself. After much discussion and after my sifu had signed a letter taking full responsibility for his own request for discharge, the Chief Orthopedics permitted my sifu to leave the hospital. A few months later when my sifu was completely healed, he went to the Kuantan General Hospital to thank the Chief Orthopedics. The Chief Orthopedics was utterly surprised that my sifu could heal himself so fast and so completely. Subsequently, manifesting a true doctor with the patients’ interest at heart, he unofficially recommended complicated cases to my sifu.

When I was posted to Kedah as a school teacher, thus enabling me to return to Penang every weekend, I wanted to continue my tit-ta studies. Sifu Choe Hoong Choy (曹雄才) was a well known tit-ta master in Penang. He was also the Patriarch of Choe Family Wing Choon Kungfu (曹家詠春拳). The best part was that he was a personal friend of my father, which made it easier to have an opportunity to learn from him.


Sifu Choe Hoong Choy

Choe Family Wing Choon was a secretive art, and not normally taught to people without special recommendation. “Tit-ta” was exclusive and was normally taught in a one-to-one master-disciple relationship. My father, Wong York Sang (黄育生), introduced me to Sifu Choe Hoong Choy, and explained my intension. I was quite surprised that Sifu Choe Hoong Choy accepted me promptly and readily.

“I’ve heard praises about your kungfu attainment from many people,” Sifu Choe Hoong Choy said to me. “Tit-ta will further enhance your kungfu achievements.”

“I’m very happy that sifu accepts me as your student. I’ll do my best to justify your teaching,” I said.

“You don’t have to call me sifu, calling me Choy Kor will do,” Sifu Choe Hoong Choy said smilingly in his typical modest manner.

“Choy Kor” (才哥), which is in Cantonese pronunciation, means Elder Brother Choy. “Kor” is an affectionate term. It means the person addressed to, accepts you as his younger brother. I felt much flattered that even on our first meeting, this great sifu was so kind and generous to accord me this privilege.

“Sifu” is also an affectionate term. It means the person addressed to, accepts you like a son. It is therefore an honour when a great master answers you when you address him as “sifu”.

There was a difference between being addressed as “sifu” or, as in the case of Sifu Choe Hoong Choy, as “Choy Kor”. Both terms were endearing, indicating that the master accepted you like a family member. Being addressed as “sifu” indicated a father-son relationship, whereas being addressed as “Choy Kor” indicated an elder brother-younger brother relationship.

Chinese is a beautiful language with subtle connotations, which many Chinese themselves may not know. If your sifu is named Chen, for example, you address him as “sifu”, and not as “Sifu Chen”. Addressing him as “Sifu Chen” is distancing yourself from him. Addressing him as “Mr Chen” is worse, implying that you do not consider what he teaches you as genuine. Address him as “Chen” is very rude, showing that you do not know any manners. The public who knows he teaches kungfu will address him as “Sifu Chen”. Those who do not know he teaches kungfu will address him as “Mr Chen”.

My relationship with Sifu Choe Hoong Choy was interesting. I always regard him as my sifu, though I followed his instruction to call him “Choy Kor” instead of “sifu”, but he regarded me as his equal. In fact, once during a class at Poon Yu Association where he taught Wing Choon Kungfu, in a rare occurrence in kungfu history he told his students that he and I were of the same hierarchy in kungfu. This gave me some special privileges that even his close disciples did not have. I could, for example, choose what to learn and he “showed” it to me in a few days, instead of many months students would normally take to learn from a master.

My learning of “tit-ta” or traumatology from him was also special. Although it was a traditional master-apprentice relationship, learning from him on a one-to-one basic from direct experience, much of his teaching, in order to save time, was also from notes systematically prepared by him, structured like in a university education. Hence I had the benefits of both worlds – the classical and the modern.

Sifu Choe Hoong Choe encouraged me to practice the “tit-ta” I learned. So I prepared and carried about when needed a large hand bag, male version, containing necessary tit-ta apparatus and medicine like a burner, some wine, bandages and various types of Chinese herbal medicine in powdered form.

Sometimes, to look more professional I even had a student carry the tit-ta hand-bag for me. In a grand Karate Show held at the impressive Han Chiang High School Hall in Penang, for example, where I was invited as a tit-ta consultant in case of any injuries sustained in demonstrations, my senior student, Goh Kok Hin (吴国兴), attended the function with me carrying my tit-ta bag.

*Attached is a picture of Sigung Choe Hoong Choy, but the picture is a bit blur.

With Shaolin Salute,
Chun Yian

[Andy]

Wonderful stories of our kungfu forefathers

Thanks again Chun Yian Sihing,

[Claudien S]

What wonderful posts

Thank You so much Sifu for sharing with us such knowledge.

Thanks Chun Yian Sihing

Best regards,
Claude

[Guest]

Awesome read, can't wait for the book to come out Thanks alot for sharing these stories, Siheng.

[Wong Chun Yian]

Hi brothers and sisters,

More stories about Sigung Choe to catch up in the following chapter! Besides, Sifu also start to describe the painful betrayal in Chapter 28. A lot more bitter betrayal to follow in subsequent chapters. Indeed, Sifu had gone through many obstacles in order to set up the school and spread the Shaolin arts regardless of race, culture and religion.


Be Humble in Learning

Sifu Choe Hoong Choy taught Wing Choon Kungfu at night at the Poon Yu Association (番禺会馆) at Chulia Street in Penang. He wanted to start a lion dance troupe. I was quite good at lion dance, so one day he asked me whether I would help him to teach lion dance to his students. I agreed without any hesitation.

I was both fast and generous in my teaching. I believe that if students could learn in three weeks, a teacher should not take three months to teach them. Soon the Wing Choon Lion Dance Troupe of Poon Yu Association was quite good despite being one of the newest. Indeed we had the rare privilege of performing lion dance at the famous Kek Lok Si Temple (极乐寺), or the Temple of Eternal Bliss, in Penang. As far as I know the Wing Choon Lion Dance Troupe was the only one that had performed in this world famous temple.

There was an illuminating incident which may benefit many students. Lion dance was a supplement at Poon Yu Association, the main teaching was Wing Choon Kungfu. Because many people kindly considered me a kungfu genius even at that time, many Wing Choon students also asked me for guidance in their training, and Sifu Choe Hoong Choy encouraged them to do so.

The Chairman of the Poon Yu Association Lion Dance Troupe had his eldest son enrolled in the Wing Choon class as well as the lion dance class of the association. As any father would, he wanted his son to get the best teaching in both classes. So he specially asked me to take good care of his son’s training. I did. Whenever I was at the Wing Choon and lion dance classes, without other people knowing, I paid special attention to his son.

One night while he was performing Siu Lin Tou, the fundamental set of Wing Choon Kungfu, I found his elbow raised. This was a serious mistake, affecting both combat efficiency and internal force training. A kungfu saying, “cham chang lok pok” (沉肘落膊), which means “drop elbows lower shoulders”, highlights this important point.

I went over to him, pointed out his mistake and demonstrated how the technique should be performed. But instead of correcting his mistake, he told me, “I know that already.”

Remembering his father’s request, I gave him a second chance. I told him that what he did was incorrect, showed him the correct form and asked him to repeat after me. Again he said, “I know that already.”

I just smiled and walked away.

I recalled that when I was learning from Sifu Ho Fatt Nam, sometimes my sifu taught me techniques that I already knew and could perform very well. But I learned them as if it were my first time learning them. Then I discovered it was not because my sifu had forgotten he had taught me those techniques before but because performing those techniques well was necessary for progressing to the next stage of development.

This reminded me of a story a school colleague told me when I was teaching in Dungun English Secondary School. When this teacher was studying at university a famous professor explained how to solve a mathematical problem. The explanation took many steps. The teacher already knew how to solve the problem in fewer steps, so he did not pay attention to the professor’s explanation.

But at the end of the lengthy explanation, the professor told the class that the problem could be solved in a few steps, but the many steps were necessary to understand some basic concepts. My colleague later discovered that these basic concepts were necessary to solve other mathematical problems. So he had to spend a lot of extra time catching up in the library and from his friends what he had missed in the lecture.

My father’s words, “Son, be humble in your learning”, kept echoing in my ears.

My help and guidance in kungfu training as well as my successful teaching of lion dance in Sifu Choe Hoong Choy’s Wing Choon school, however, created some unpleasant feelings amongst my kungfu schoolmates at Chin Wah Hoong Ka Kungfu Gymnasium towards me. No one, except my siheng, Sifu Wong Choy Wah, expressed their objection to me openly, probably because except my siheng, all the others were my juniors in kungfu, i.e. seniority according to when one started learning from the same sifu, and thus following kungfu culture it would be rude of them to openly express opposition to me.


The Start of Painful Betrayals

My siheng, Sifu Wong Choy Wah, asked me why I taught lion dance to the Wing Choon students and enlightened them in kungfu. I could have answered “Why not?”, but out of respect for him, I answered that Sifu Choe Hoong Choy was also my sifu, and if my sifu asked me to do something, I as his student would not say no. My siheng could not deny this honorable principle.

It was also at that time that many Chinese were passionate about spreading Chinese culture, frequently championing the phrase “fatt yeong kong tai” (发扬光大), which is in Cantonese pronunciation meaning “manifest and spread gloriously and extensively”. Lion dance was regarded by many people as the best representative of Chinese culture, especially in Malaysia at that time, and many people at Chin Wah Hoong Ka Kungfu Gymnasium championed this ideal.

“I am fulfilling this ideal of manifesting and spreading Chinese culture gloriously and extensively.” I told my siheng.

“You can teach it in our school, but not out of our school,” he retorted.

“This will be restricting Chinese culture, not manifesting and spreading it,” I was quick to answer.

Although the others in the Chin Wah Hoong Ka Kungfu Gymnasium did not say out their objection, it was obvious from their attitude towards me. I changed from being the most welcomed individual, because I taught them kungfu skills that they had no chance to learn anywhere else, to being the most ignored person in the school.

Previously as soon as I arrived at the school training ground rented from the Penang Youth Centre at Acheen Street, kungfu schoolmates and students of the school would crowd around me asking for explanation and demonstration. Later as soon as I arrived, everyone would move away without even bothering to give any excuse. Previously, I was arduously invited to demonstrate my kungfu at the annual celebration of the school. Later I was not even informed of the date of the celebration.

Of course, no person with any self respect would present himself if unwelcomed. I picked up their unwelcome attitude clearly, and I had self respect. Hence, instead of spending my time to teach high-level kungfu skills at the Chin Wah Hoong Ka Kungfu Gymnasium, I spent my time teaching lion dance and sometimes sharing my kungfu knowledge at the Wing Choon school.

It was only those who regularly trained at the Chin Wah Hoong Ka Kungfu Gymnasium who clearly demonstrated this unwelcome attitude towards me. Most other people associated with Uncle Righteousness’ lineage, like my simu, i.e. Uncle Righteousness’ wife, her family members, and other schoolmates who did not train at the Chin Wah Hoong Ka Kungfu Gymnasium were affectionate towards me. Some of them, like Sifu Yeong Khun Chi (杨昆慈), who later became the Grandmaster of Georgetown Chin Woo Athletic Association, were annoyed with their unbecoming attitude.

Two kungfu schoolmates, who were very senior in Uncle Righteousness’ lineage though they were still junior to me, Sifu Lau Weng Woh (刘禜和) and Sifu Lee Yew Choe (李耀祖), demonstrated their support for me by joining me to teach lion dance at the Wing Choon school. Later due to my other commitment when I no longer taught lion dance at the Wing Choon school, Sifu Lau Wing Woh took over my post. Sifu Lee Yew Choe was instrumental in enriching lion dance drumming.

Nevertheless, it was painful to know that some schoolmates and students whom I had selflessly helped in their kungfu attainment could turn against me because I taught lion dance in another school. But this was only the start of many painful betrayals to follow. Betrayals which should not happen in such a noble art as Shaolin Kungfu, actually happened frequently!

*Attach is a picture showing Wing Choon Lion Dance Troupe at Kek Lok Si Temple. Can you guess where is Sifu?

With Shaolin Salute,
Chun Yian

[Guest]

Great lessons, and awesome picture to add to my collection Sifu would be the second on the stairs Thanks for sharing, Siheng!