《大成拳樁法 － 渾圓樁 常志朗先生真傳大成拳樁法》風雲生

This article is part 15 of the Good Work Library collection Yiquan and Dachengquan - Texts of Wang Xiangzhai and the Lineage.

The English translation was prepared directly from the captured Traditional Chinese source text. The Chinese source text follows the colophon.

Dachengquan Hunyuan Standing

This standing method is an important link among the many forms of training in Dachengquan. It is not only a health-preservation standing method; it is also a combat standing method of the school. If one uses it for health preservation and relaxation, the requirements are relatively simple and easy. But if one wishes to obtain what combat requires, then it should be practiced only after one's work in the other combat standing methods has become deep and refined. A person whose Dachengquan work is deep can seek, in any frame, the force that ought to be obtained from every standing frame. As it is said, Dachengquan has only one standing and one force.

First stand with the two feet parallel, a little wider than the shoulders. The toes seem to be grasping a sponge. The body leans slightly backward. The whole body is reserved and contained. The head has the intention of being lifted upward by a fine thread. The two arms slowly raise until they stop at a place no higher than the eyebrows and no lower than the mouth. The two arms embrace in front of the chest, the fingertips facing one another. The wrist joints have the intention of bracing outward and lifting upward. The two large tendons at the wrists must be picked up. The tips of the ten fingers may be given a slight use of force.

Pay attention that the shoulders relax as much as possible. Do not bend your thought toward them. After a long time they will naturally loosen and sink. The legs bend. The buttocks sit downward. The two knees lift and draw upward. The two feet step and press downward, but they must not use strength. This too may be called lifting and settling within standing work.

The body's bones support the frame. One can experience the force of wanting to crouch and embrace a heavy object before one has actually embraced it. Preserve that feeling. At this time all the bones of the body are bracing and coming into strength; there is no place that is soft and collapsed. The head must be upright. The large tendons on the neck must be braced. When you embrace a heavy object, you do not shrink your neck.

In intention, the two arms may be embracing two balloons. Experience the feeling of loosening and tightening as the arms squeeze the balloons. Do not really use strength. The intention should always remain between seeming to exist and seeming not to exist. Carefully experience the opening and closing feeling in the joints of the fingers, the palms, and the wrists. The shoulders must relax. The muscles of the body should not use the least strength; they should completely loosen down. Use only the bones for support. The tendons are gradually picked up. Stand with the shoulders loose, and with the two hands as if suspended by threads.

In intention, the two feet may each be stepping on a boat, or one may be riding on a long piece of wood. This allows one quickly to experience clamping force. Later, when the two legs lightly clamp, there is clamping force; if one adds force, they can still clamp, and then loosen down. After beginners have gained a certain experience in this standing method, they may immediately turn to practicing Dachengquan combat standing methods.

Dachengquan Holding-Ball Standing

Through holding-ball standing one can obtain abundant boxing forces: the embracing force of the entire upper limbs, the closing force between the two legs, the elastic force of the whole body, and one's own evenness, loosening and tightening, empty and full, and contained reserve. All can receive extremely effective training.

Take the left form of this standing method as the example. First, stand with the feet in a step that is neither ding-shaped nor ba-shaped. At the beginning the weight on the two feet may be distributed three-tenths front and seven-tenths rear. Later it may be two-tenths front and eight-tenths rear, or one-tenth front and nine-tenths rear; all are acceptable.

The two arms embrace in a circle. The gaze must look out in a contained way from the wrist joints. The space between arms and head may be made somewhat even. The body leans slightly backward. The hair of the head has the intention of being lifted upward by fine threads. One may imagine that something presses down on the crown of the head and that I have the intention of propping upward. In this way the head and neck naturally stand upright. The buttocks have the intention of sitting downward.

The front leg's knee joint has the intention of pointing forward, while the toes have the intention of raking and grasping back. The heel is lifted slightly. The rear hip should close inward and contend backward, forming a front-and-back contending force with the left knee. The rear knee has the intention of wrapping slightly inward.

The posture of the standing method is roughly like this. Yet many people have spent much effort on this standing method and stood for many years, and still have not obtained skill. At most they have only stood out a body full of dead strength. Fundamentally they have no elastic force to speak of. When touching hands with another, they cannot release force; all of it is held back in the body. It can be said that the training method itself is wrong, so they get half the result for twice the effort.

There are three points to emphasize as the keys to this standing method.

First: in Old Wang's The Right Track of Yiquan he points out, "When the tendons of the wrists and neck stretch, the tendons and channels of the whole body all open and extend." If years of standing work have made no progress, the cause is mostly here. At the beginning of standing practice, if one asks the whole body to relax while holding a ball or embracing a tree, seeking looseness and wholeness throughout, and if the root sections loosen, the middle sections loosen, and the tip sections naturally also loosen, then one will never obtain the true result of standing work. Thus the true transmission is one sentence; the false transmission is ten thousand scrolls. It is only this layer of window paper: once poked, it breaks.

When standing, the whole body should make use of relaxation. If one does not think of it, it will gradually loosen naturally. Only the tip sections of the four limbs should be given a little strength. They may have the intention of heaviness. In the lower limbs, from the calves to the toes, there may be an intention of sinking heaviness. Practicing standing work in this way, the tip sections tighten. The tendons and channels in the hands are abundant and link with the tendons and channels throughout the body, so the whole body's tendons and channels can be pulled open and propped up like rubber bands.

At the beginning of standing, the muscles act, and aching pain is hard to endure. But in the end the tendons begin to perform the supporting function and receive effective training. The body's large tendons will gradually be drawn up. Ordinarily there may be no visible difference, but when touching hands and receiving force from another, the large tendons immediately rise and appear fully in form. Without this work, when you touch hands you merely use muscle strength to resist, and what you issue is also crude muscular force. There is no elastic tendon-and-bone force to speak of.

Only when the large tendons are propped up, and when one truly experiences empty, lively uprightness in standing work, can one speak of evenness in the true sense. Therefore remember the following from Wang Xiangzhai's boxing treatises: "Force is born from bone and linked to tendon. When tendons are long, force is great. When bones are heavy and tendons are lively, the tendons stretch and the bones must contract; when the bones are lively, the force is solid." Also: "The bones are heavy like a bow's back, the tendons stretch like a bowstring. The stored force is like a full string; the large hand is like loosing an arrow." And: "When the four wrists brace, force is naturally solid; when qi sinks and teeth are clenched, the bones are naturally firm."

Second: spirit should be contained. At the instant a lion pounces on prey, it crawls forward, waits for the moment, and then suddenly launches when the proper opportunity arrives. During this process, the lion's limbs, muscles, and spirit are very contained. In practicing Dachengquan, whatever movement one does, one must maintain this state of containment. This is even more necessary in standing practice.

The body leans slightly backward. Each joint of the whole body seems to have a slight intention of opening and closing. When issuing force, one must suddenly contend, as if the whole person were leaning on a spring rope. Always maintain the feeling of having issued and not yet issued. If force needs to be issued, it can be issued at any time. Always preserve the state of having obtained force.

Later, through contained training in feeling force and other processes, when performing duanshou it will create great psychological pressure for the opponent. The kind of person who glares angrily before even contacting the enemy, with muscles stiff and tight, gives the opponent no threat at all. This is because his force has already issued outward and reached its end; it is no longer frightening.

The gaze must be contained, its light not spilling outward. In fact, after standing, when the internal feeling is best and the sense of intention is finally sufficient, the external feeling given by the eyes is very contained. This will certainly not train the kind of skill of injuring people with the eyes, which even Old Wang did not have. Rather, in duanshou, at the instant of having met the enemy but not yet touched, the spirit-light suddenly strikes up, and this truly can throw the enemy into disorder.

Third: the formation of the frame and issuing force. Holding-ball standing can seek out powerful embracing force and penetrating force. One must train until, anytime and anywhere, as soon as the body sets its frame, strong embracing force immediately forms. This gradually increases as skill progresses. Only when the shoulder blades are solid, and when embracing force has a strong bodily feeling, can one then speak of feeling force.

Further experience the case in which the opponent has pressed me solidly: pressing down my arms, or using the force of the body leaning to press my body. If one can move, then move a little and adjust again. The sense of intention must be full, but one must not really move. First experience using the two arms to issue force and throw the opponent's whole body out. Then experience using the waist. True issuing force is only the force issued by the mutual contention of the bones; externally it is almost impossible to see.

At the beginning, for a long time one can make only one issuing of force. After the skill becomes deep, several issuings of force can be made in a short time. Only those who have passed this gate know it for themselves. Finally one must experience using the rear leg. As it is said, the whole message depends on the rear leg's push. After the opponent has pasted on solidly, the bones inside my rear leg suddenly contend and push the ground, issuing force and throwing the opponent out. In this process the body's joints cannot go soft.

The training method is no more than this. Yet as for those who can truly issue the rear-leg push in real combat, I have seen very few. This can only be understood in a second by people who understand boxing.

On Point-Heavy, Body-Loose

Skilled use of point-heavy, body-loose is the key to Dachengquan method. Whether in push-hands or duanshou, it can exert enormous power. In push-hands, locking horns, winning with the root of the arm, and using clumsy muscular force to resist are not Chinese martial arts, still less Dachengquan. Push-hands is a comprehensive embodiment of a person's whole martial level.

In the process of push-hands between two people, the forearms make contact and one senses the changes at the point of the opponent's force. If one has mastered point-heavy, body-loose, then whether in push-hands or duanshou, great power can be exerted. After training point-heavy, body-loose, your forearm has extremely heavy measure. When hands touch, it forces the opponent's limbs to become stiff, while your own limbs maintain a relaxed state. All your strength is placed on the opponent's body, though this is not the strength of leaning with the body. This kind of strength cannot be transformed away by the arm's left deflection or right hanging. The opponent supports you like a walking stick. Inevitably he cannot relax, cannot make various body changes, and cannot issue force. But you, whether shaking, releasing, slapping, hanging, and so on, can issue and release freely, following the heart's desire.

People who have trained boxing for many years often have this experience: when training alone they are often very natural, and in issuing force they themselves feel coordinated and even. To outsiders it may seem truly irresistible. Yet as soon as the opponent gives them force, they no longer have the same obtained-force feeling they had while training alone. Every part of the whole body, even the soles of the feet, becomes very stiff. This is not because they failed to seek looseness and harmony in standing practice. Rather, the opponent's force suddenly presses the whole body, and they can only use their own clumsy strength to prop and resist against him. This is because, when he gives you force at the point, your body does not know how to relax. Naturally, when the point is heavy, the body also becomes heavy.

Training point-heavy, body-loose likewise runs through every link of Dachengquan practice. Among these, supporting-and-pressing testing force can effectively seek out point-heavy, body-loose. Put plainly, this testing force uses the hands to swing the body up. In some methods the body leads the hands; that is a separate matter.

Under the feet, stand in the ding-ba step of the combat standing method. The body is contained. The two arms extend forward, the palms press downward, and the elbows may have a slight bend. The five fingers, wrists, and tip sections must brace and come into strength, but the body must relax. In intention, one may have a strong opponent's two arms touching mine. My two arms control the opponent. When pressing downward, imagine that the opponent exhausts his strength raising both arms to resist, while the sinking-solid force of my forearms is several times greater than his, and I pay no attention to his struggle as I press down. The body must definitely relax. Only experience the changes below the elbows. Every inch should make twisting, wrapping, and spiral action on the forearms. As the forearms press downward, the body slowly rises upward.

When my two arms rise, imagine that the opponent uses the leaning force of his body to press my two arms. My body follows this and very slowly sits and leans downward. At the same time, the opponent is led by my rising arms until he loses his center of gravity. Repeatedly experience this. Spend much effort on slowness up and down. Remember: in the process of testing force, the arms do not swing greatly up and down. Rather, the body is carried up by the hands.

Also, in testing force, first make the movement smooth; then add intentional borrowing at the proper time. When making the movement, every minute motion should receive full concentration.

At ordinary times one can also practice feeling force. As soon as the two hands make contact, it is as if there is something pressed beneath them, and the body is swung up. Or rely only on the forearms' supporting and pressing to carry the entire body across.

In sum, the greater the tearing, pulling, contending, wrapping, saber, filing, hooking, and forking forces in the hands, the better; and the looser the body, the better. Some people call this "inverting weight": finding a way to move the exerted strength that previously could not issue from the body out to the tip sections of the four limbs. This is a very long process.

Colophon

Translated directly from the Traditional Chinese text of 《大成拳樁法 － 渾圓樁 常志朗先生真傳大成拳樁法》風雲生, captured from the HK Yiquan Society public article archive and live-verified against the archive index on June 2, 2026.

Published in the Good Work Library under rights clearance received by the New Tianmu Anglican Church on June 2, 2026.

The English translation was independently prepared from the captured Chinese source for the Good Work Library. Source-text punctuation and evident web or OCR artifacts are retained in the Chinese appendix; the English follows the sentence sense of the captured text.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 《大成拳樁法 － 渾圓樁 常志朗先生真傳大成拳樁法》風雲生

Source: HK Yiquan Society article 15

大成拳渾圓樁:
此樁法是大成拳殊多功夫鍛煉中一個重要環節。它不光是養生樁也是該機的技擊樁法，用它要求養生放鬆相對簡單容易，但欲使求得技擊之所需，就要求在其他技擊樁法功夫精深後方可練習，大成拳功深者可以在任何一個裝架中求得各樁架所應得之力，所謂大成拳只一樁一勁。 首先，兩腳平行站立，二足略寬於肩，足趾似有抓海綿，身體略微後靠，周身含蓄，頭部如有細線上拉之意，二手臂徐徐上擡到高不過眉低不過嘴處止，二手臂環抱於胸前，指尖相對，腕關節有外挺上提之意，腕部二大筋要挑起，十指指尖可微加用力，注意肩部儘量放鬆，不屈想他，時間長了自然就會松下來。腿部彎曲，臀部下靠，二膝向上提縱，二腳向下踩按，但不可用力，此亦可謂樁功中之提頓。身體個骨骼支撐，可以體會欲蹲身抱起重物沒抱的那個勁，保持住那個感覺，此時身體各骨骼全挺上勁了，沒有任何打軟的地方，頭要正，脖子上大筋要挺住了，你抱重物時是不會縮脖子的。 可意念雙手臂間環抱二個氣球，體會手臂擠壓氣球時一松一緊的感覺，不可真的用力，意念要總保持似有似無之間，細心體會手掌各指關節及腕關節開合的感覺，肩部要放鬆，身上肌肉一點力也不要用，要完全松下來，只用骨骼支撐著，筋逐漸地挑起來，站的肩膀松松，二手好象被線吊起來似的。雙腳可意念各踩一條船，或騎在一天長木頭上，這樣可迅速體會出夾勁，今後二腿輕輕一夾就有夾勁再加力還能夾，便松下來了，初學者站此樁有一定的體會後就可馬上轉入大成拳技擊樁的練習。

大成拳抱球樁：
通過抱秋樁可以獲得豐富的拳勁。如整個上肢的抱勁，雙腿間的合勁與整體的彈力以及自身的勻整，鬆緊。虛實，含蓄的都可以得到極有效的鍛煉。以此樁的左式爲例，首先要求腳不丁不八步站好，兩足重量初步可分配爲前三後七，進而可前二後八，前一後九都可以。雙臂環抱，眼光需從腕關節含蓄望出，手臂與頭部之間隔可以略均一些，身體略微後靠，頭部毛髮猶如細線上提之意，此可以意念頭頂有物下按，我有上頂之意，這樣頭頸部自可豎起，而臀部有下座之意，前腿膝關節有前指而腳趾有回扒抓之意，足跟微微擡起，後胯要白癡裏合後掙與左膝形成前後之掙力，後膝有向內微裹之意。樁法的姿勢大致如此，但很多人在此樁法上下了不少功夫站了很多年卻依然沒有得到功夫，充其量不過站出一身死勁而已，根本沒有任何彈力可言，與人搭手放不出勁來全憋在身上，可以說根本是練功方法就錯了，所以事倍而功半。就三點強條此樁法之關鍵所在：一，王老《意拳正軌》指出：“伸筋腕頸[手足四腕與脖頸]則渾身之筋絡皆開展”。多年樁功沒有進展，原因大多於此。開始站樁就要求渾身放鬆抱球，抱樹去站，整體的求松，求整，根節松，中節松，梢節自然也松了，那將永遠得不到樁功正果。所以真傳一句話，假傳萬卷書。就這麽一層窗戶紙，一捅就破了。咱狀時渾身皆利用放鬆，不想它自然就逐漸松下來，只有四肢梢節應該稍微加用力，可有“重感”之意想，下肢從小腿肚到足指皆可有沈重之意想。這樣練習樁功，梢節緊了，手上的筋絡豐富與身體各筋絡相聯絡，渾身筋絡可以如皮筋般被拉開撐起。開始站樁時密集肉起作用，酸痛難忍，但是最後筋開始起支撐作用，回的到有效的鍛煉，身體大筋會逐漸的拔起，平時無異，但與人搭手吃勁大筋馬上騰起盡顯於形。沒這個功夫你搭手只是用肌肉力抗著所發也是肌肉的生駑之勁力，沒有任何彈性筋骨之勁力可言。也只有大筋撐起，在樁功中真正體會出虛靈挺拔才可以談得上是真正意義上的勻整。所以請記住王鄉齋拳論中以下內容：“力生與骨，而連於筋，筋長力大，骨重筋靈，筋伸骨要縮，骨靈則勁實”再如：“骨重如弓背，筋伸似弓弦，雲勁如弦滿，大手似放箭”“四腕挺勁力自實，沈氣扣齒骨自堅”。二，精神含蓄：獅子在撲獵物的一刹那匍匐前進，司機而發，待帶合適時機突然啓動，這個過程中獅子的肢體，肌肉，精神是非常含蓄的。練習大成拳做任何動作都要保持含蓄狀態。站樁時更要如此。身體略微後靠，渾身個骨節似有微開合之意，發力時要猛的一掙，好象整個人靠在一個彈簧繩上一樣，總保持發而未發之感，要發力隨時可以發出來，總保持得勁的狀態。今後再通過摸勁等過程的含蓄的訓練，斷手時回給對方心理上造成很大壓力。那種與敵未接早已怒目而視，肌肉僵緊不會給對方任何威脅。因爲勁已發到外，到頭了，不可怕了。眼光要含蓄，光不外溢，其實後站樁體內感覺最好意感終於充足時，眼神給人外在的感覺是非常含蓄的，但這決不會練成以目傷人的連王老也不會的功夫，而是斷手時與敵接而未觸的刹那神光猛然打起，確能給敵造成慌亂。~~三，間架的形成與發力：抱球樁可以求出強大的抱勁與穿透力。要練成隨時隨地身體一擺間架馬上就形成很強的抱勁此隨功夫進展而逐漸增大。也只有肩胛瓷實了抱勁有了強烈的體感後放可以談摸勁。進一步體會對方把我按瓷實了，[按住我的胳膊或用身體的拊靠之裏按住我的身體]，能動就運一下再調整，意感要足不可以真的動，要先體會用雙臂發力把對方整體扔處處，既而體會腰用力，真正的發力只是骨骼相掙所發之力，外形是幾乎看不出來的。開始很長時間只能做出一個發力，工夫深了以後短時間可以做出好幾個發力，這只有過關者自知了。最後要體會用後腿，所謂消息全憑後腿蹬，對方貼瓷實後，我後腿內骨骼猛一掙蹬地發力將對方扔出，這一過程的身體關節是不能打軟的。練的方法不過如此，然而後腿蹬在實戰中真能發出來的，餘所見實在甚微，次只有懂拳人雅然一秒度罷了。

論點重身松
熟練運用點重身松是大稱拳法之關鍵所在，無論推，斷手都可以發揮出巨大的威力，在推手中頂牛，以胳膊根贏人，這種以肌肉拙力相抗的運動不是中國武術，更不是大成拳。推手是一個人武功整體水平的全面體現。在雙方推手過程中，小臂互搭，感覺對方的力的點上的變化，如果掌握了點重身松，則無論推斷手都可發揮巨大威力。經過點重身松訓練，你的小臂分量極重，搭手時迫使對方肢體僵緊，而自身肢體保持放鬆狀態，你的全部力量放在對方身上{不是身體的倚靠之力}，這種力量靠胳膊的左偏右挂是化不開的，對方如拐棍一樣地托著你，必然無法放鬆更做不出各種身體變化與發力，而你無論抖，放，拍，挂等都發放自如，從心所欲。練拳多年的人往往有這樣的體會，一個人練時往往很自然，發力有自感協調，均整，給人外在感覺似乎真的勢不可擋，一旦對方給上你勁，就再也沒有了自己練時的得勁，渾身各部乃至腳底都十分僵緊{這並不是站樁重沒有求到松與和}，力量一下壓迫全身，只有用自身拙力撐頂這對方，這是因爲再點上給你勁，你身體不會放鬆的緣故，自然點重身上也重了。點重身松的鍛煉同樣貫穿於大成拳練習重的每個環節。其中扶按試力咳有效地求出點重身松。此試力說俗了就是用手把身子耍起來，{某些方法中用身體帶動手，另當別論}。腳下按技擊樁的丁八步站立，身體含蓄，雙臂前伸，手掌下按，肘部可略有彎曲，五指腕部梢節要挺上勁，但身體要放鬆，意念可與以強壯對手雙臂相搭，我之雙臂控制住對方，下按之時意念對方竭力雙臂上托以抵抗，而我之小臂力量沈實大於對方數倍，毫不理會對方之掙扎而下按，身體一定要放鬆，只體會肘部以下的變化，每一寸都應再小臂上作出擰裹螺旋，身體隨小臂下按而漫漫向上升起，我雙臂上揚時意念對方身體倚靠之力按我之雙臂，我身體隨之極慢向下坐靠，同時對方被我之上揚之雙臂帶得失去重心，如此反復去體會，要多再緩慢上下功夫，切記再試力過程中手臂的上下蕩動不大，而是身體被手帶起。另外試力要再動作做順了再適時加入意念假借。作動作時每一微動都應全神貫注。此外平時也可練練摸勁，雙手一搭就好象下面按著東西，把身體悠起來似的。或只靠小臂的扶按把整個身體帶過去。總之手上之撕扯掙裹，刀挫勾叉勁越大越好，身上越松越好，有些人把這叫“倒重”，把以往身上發不出去的著力想辦法到四肢梢節上，這是一個相當長的過程。

Source Colophon

Source text: article 15 of the HK Yiquan Society article archive, captured in articles_with_content.json on June 2, 2026, and live-verified against the public archive index the same day.

The source appendix includes only the article text. Photographs, book scans, manuscript images, and separate book-page editorial matter are not reproduced here.

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