To consider a martial art to be original to Shaolin, it must contain Chan, health, and self-defense modalities. Further, these three components have to be united and consistent in terms of training methodologies, employment strategies, and philosophical focus.

Within the martial treasures of Shaolin, there are three layers of skills. The first of these three layers consists of the specialized skills (gung) that focus on combining qigong with physical conditioning but are not directly related to fighting skill. Examples in the Putian area consist of Iron Shirt / Golden Bell, Shaolin Thirty-Six Treasures, and Southern Shaolin One-Finger Chan. The second layer of skills involves the use of training sets or patterns (tao lu). These are the forms of Shaolin, functioning as both physical conditioning and meditational training, as well as serving as a means to preserve and communicate the principles and identity of a particular system. The third layer of skills is realistic fighting ability (ge dou). This is the actual ability of self-defense trained by the monks. In Southern Shaolin, these skills focused on bridge training (kiu sau).

The Southern Shaolin Temple in Putian, China

Armed with the knowledge of the the three treasures of Shaolin, Ving Tsun Museum research into Wing Chun history, specifically looking for the roots of Wing Chun, has identified two systems that contain all three treasures of Shaolin. In other words, both systems are complete in realms of Chan, health, and self-defense skills. These two systems come from the Weng Chun Dim in the Southern Shaolin Temple and the Hung Fa Ting led by the Hung Fa Wui revolutionary Anti-Qing secret society located just outside the Southern Shaolin Temple. Today they are referred to as Chi Sim Weng Chun and Hung Fa Yi Wing Chun.

Researchers more knowledgeable of the other systems referenced in this article should closely examine them for their adherence to the treasures of Shaolin as well. The next article in this series by the Ving Tsun Museum will focus specifically on Chi Sim Weng Chun and Hung Fa Yi Wing Chun adherence to Chan (Zen), internal and external qigong, and fighting skills and strategies. Specifically, it will highlight the consistent philosophy that knits these systems together.

A Note About the Authors: Sifu Benny Meng is the principle founder and Curator of the Ving Tsun Museum. He has traveled extensively throughout the world researching the roots of the art, and studying the training methods and applications employed in virtually every lineage of Wing Chun Kung Fu. Sifu Richard Loewenhagen is one of the founding committee members of the Ving Tsun Museum and currently serves as its Director of West Coast Affairs. Both authors are full time teachers of Wing Chun Kung Fu and are available for professional seminars on historical, as well as technical, aspects of the art and its training methods. Benny Meng can be reached at the Ving Tsun Museum, 5717 Brandt Pike, Dayton, Oh, 45424, phone (937) 236-6485 and emailed at BennyMeng@vtmuseum.org. Richard Loewenhagen can be reached at Meng's Martial Arts of Arizona, 3029 N. Alma School Rd, Suite 218, Chandler, AZ, 85224, phone (602) 820-2428) and emailed at sifu@mengsofaz.com.