Hung Sing Kwoon: USA branch 美国鴻勝舘

Hung Sing Kwoon: USA branch 美国鴻勝舘 America's first, oldest, and longest running school of Chinese Gung Fu Try asking any of the elder martial artists such as Ralph Castro, Wally Jay, or even Y.C.

Wong, about the Hung Sing Kwoon in America and instantly Professor Lau Bun's name would come to mind. Because long before any of the “Old School Masters” ever set foot in the United states he had already been well established, tightly locked away within the confines of San Francisco's Chinatown for some time. Professor Lau Bun's memory alone breeds thoughts of what a true master really was, or even should be. A teacher. A fighter. A healer. Not only that, but he was a man with many loves and passions. In one sense you can say as a man, Professor Lau Bun exemplified the very meaning of Yin and Yang. On the hard side of the coin he was a seasoned fighter who grew up during revolutionary turmoil of the Ching Dynasty back in his homeland of Toi San, China. He Survived the extremely bloody “Tong Wars” in America between the 1920's to the 1940's, while living in a country that didn't really welcome him. On the soft side of the coin, he was a man with many talents from music and Art, to Chinese Philosophy and medicine. However, it has always been the darker side to his life that many Americans like focus on. Still, the Chinese are a very closed society, very rarely allowing outsiders into their world. Therefore, giving up information about someone such as Professor Lau Bun, was something many people that knew him weren't and still aren't willing to do so easily, unitl now. For the first time, a detailed history has been put together of the man, the gung fu pioneer, the Master and the legacy he left behind. Professor Lau Bun is a highly ranked 2nd generation master of the Fut San Hung Sing Kwoon (the biggest gung fu organization at that time in Southern China), and the founder of the 1st American Branch of Fut San's Hung Sing Kwoon. Meanwhile, he is also the first gung fu pioneer to establish a gung fu school on American soil. Professor Lau Bun was a native son to Toi San, China. He was born in 1891 and grew up during the tail end of the Ching Dynasty (1644-1911). Starting at a very young age he took up learning the Hung Ga style of gung fu as was very skilled with it. According to Professor Jew Leong (one of Lau Bun's eldest surviving students) “he didn't start learning Choy Lee Fut until he lost a friendly test of skills with one of his friends. As Professor Jew Leong recounts the story: “On his way to meet his friends for lunch one day, Professor Lau encountered two men carrying poles walking along the same path he was using. Words were exchanged between them and a fight ensued, with Professor Lau being the champion. He then continued on to meet with his friends where he excitedly explained what had happened to him. One of his friends who happened to study Choy Lee

Fut politely asked for a light weight match of skills after hearing this story. Lau Bun readily accepted the friendly challenge and as quickly as the match started it was over, with Lau Bun on the losing end. Impressed with his friends abilities, Lau Bun inquired to whom his teacher was. The friend admitted his sifu was Master Yuen Hai of the Fut San Hung Sing Kwoon, but was now retired from teaching. Still, Lau Bun was determined to locate this old master and convince him to change his mind. Somewhere in Canton Lau Bun finally found Master Yuen, who initially turned down Lau Buns request to be taken in as a student. Lau Bun wasn't going to take no for an answer, and offered to take Master Yuen and his wife into his own home and pay for their room and board if he would agree to teach him Hung Sing Choy Lee Fut. After discussing it over with his wife, Master Yuen Hai agreed to move into Lau Buns home where he taught Lau Bun the true essence, art, and spirit of Jeong Hung Sing's gung fu until his death. Lau Bun would then become Master Yuen Hai's final student." Under Master Yuen Hai, Lau Bun learned bonesetting skills, and Chinese Herbal medicines in which later on he became well known for his Dit Da Jow medicine. Not only that, after Master Yuen passed away, Lau Bun continued to care of Master Yuen's wife. In turn for his generosity, she honored him by teaching him a rare Shaolin 5 animals Internal form. He was the only person she had ever chose to teach in her life. Some time after this, Lau Bun chose to leave his homeland and head for "Gum San-Golden Mountain" in search of a better life (however there are a few rumors to why he left china when he did.) A GUNG FU PIONEER

At the time of Lau Bun's arrival to California, he entered the United States (via Mexico)illegally under the Paper Name of Wong, On Low during the very early 1920's. Naturally, he settled down in the Los Angeles Chinatown community, where he opened a small gung fu school called "Wah Keung(meaning Strong Chinese). In those days it was extremely possible that there were other gung fu masters in America due the to Railroad business, but Lau Bun was the only one known to open a gung fu school and teach Chinese Martial Arts here. Everything was running smoothly for Lau Bun until the day he had an altercation with a few Immigration Officers where two of them were gravely injured. Since Lau Bun was here illegally he couldn't afford to have any run-ins with the authorities. But on this day they cornered him in the bathroom on the 2nd floor of a building. They attacked and he responded. When everything settled down two lost their lives, and Lau Bun jumped out of the second story window and escaped. Within the Chinese Community this incident made Lau Bun a local celebrity since most Chinese had little respect for crooked police. Word got to the Los Angeles chapter of the Hop Sing Tong about what happened, and this peaked their interest in him. In the San Francisco bay area they were experiencing very bloody Tong wars and needed a real gung fu master to teach gung fu to their members. The Hop Sing Tong then approached Lau Bun and offered to get him out of L.A. and send him to San Francisco (1931) if he agreed to work for them, and he agreed. First he was hired as the Chief Gung Fu Instructor of the Hop Sing Tong, as well as a Body Guard, Bouncer and Enforcer. Some of the things he was hired to do was protect Hop Sing owned gambling houses and O***m Dens, as well as a few other duties. Since Lau Bun was the only one teaching gung fu in the bay area as well, most of the Hop SIng Tong members took their own children to learn gung fu from him. As the numbers of students and requests to take more students grew, Lau Bun eventually and officially re-opened his Wah Keung Kwoon in San Francisco's Chinatown in 1939 (exactly 100 years after the founding of the original Fut San Hung Sing Kwoon). Later, in order to reflect their true lineage, Lau Bun changed his schools name to the Hung Sing Kwoon. Old Style Teacher

When Lau Bun officially opened the doors of his school to the general Chinese community, he set down some very strict rules. First one was "don't expose your gung fu." He was dead set against any of his students showing off their skills. If anyone asked about gung fu they were to act clueless, and not answer. Lau Bun looked at gung fu as possessing a gun, you don't pull it out unless you planned to kill with it. Another of his most strictist of rules was "never teach outsiders." With a lot based on his own personal experience with the Americans ill treatment of Chinese, while in his mind "why should I teach the enemy our national treasure, and only form of self protection the Chinese had?" He often instructed his students if an outsider walks into the school stop what you are doing and sit down don't say anything. However, Lau Bun was a true master and Old Style Teacher. He trained his students in the exact same way his Sifu Master Yuen Hai taught him. For the first 6 months, you could spend doing the Jot Ma (Horse Stance Training). Unlike most schools today, just learning one hand form could take over 1 year to complete. Also, during class Lau Bun was known to sneak up behind you while you were practicing, expecting to be hit with effective strikes, or to check if you were using a strong horse. Either way, if you weren't you would go crashing to the floor because he wanted to you to understand why basic training was so important. During the 1950's and 60's Lau Bun's name was quickly circulatng amongst the American martial arts community. But dure to the lega issue of his residency here, they were forced to keep their mouths shut about him. However, would regularly come to pay their respects to him. Talents, Loves, Passions

In hindsight, Lau Bun was well known for more than one reason. A true gung fu master, a known Tong member, a gung fu pioneer and America's first gung fu teacher, still, this is only one aspect of who he truly was. The strong and tough side of him are almost always the main topics of conversations. Yet, there are sides to him rarely ever discussed outside of his original students. Aside from being a great gung fu master, Lau Bun was a man with many talents , loves, and passions. Not only was he intelligent, an incredible teacher and skilled fighter, he was also a very cultured individual as well. Some of his talents lay with his love of music and art, while his passions were medicine and philosophy. At the same time he was a very talented Bone Setter as well. Lau Bun had a strong love for music and art. He was an accomplished Butterfly Harp Player, and loved to perform for the children of his students who were busy practicing their gung fu. While he played, he took this opportunity to share his philiosophy with the children since he had all of their attention. Chinese calligraphy was another of Lau Buns many talents. He was well known for his calligraphy, and specialized in Dai Gee, the writing of extremely large letters which usually took the skill of a gung fu master to do. At the Hung SIng Kwoon's current Head Quarters are a pair of couplets that were written in Lau Bun's own hand writing. In September of 1967 the Hung SIng people, Chinese and martial arts communities were left with a huge void at the passing of Professor Lau Bun, the founder of the American Hung Sing Kwoon. At the age of 76 he passed away from a massive heart attack, while living for some time with a Hernia. He left behind no wife or children, but an incredible legacy. Since the Hop Sing Tong was heavily apart of Lau Buns Hung Sing Kwoon history, they felt it was only right that a Hop SIng Tong member should fill the position, and backed Jew Leong who was one of Lau Buns more senior desciples. Jew Leong stepped up and assumed the responsibility of keeping the school and Lau Buns memory alive, therefore becoming the first successor of the American Hung SIng Kwoon. Professor Jew Leong (Jimmy Ming Jew) or Leong Goh (brother Leong) as he is called by his close friends was born on October 02, 1926, and is a native of Southern China’s Say Yup village in Canton. In the late 1930's Professor Jew’s family left their home and headed for the United States in search of a better life, and decided to move to San Francisco. As did many of the Chinese new to the bay area, they settled down in the city’s Chinatown district. In 1941 there were only about two gung fu teachers in the whole San Francisco area, they were Lau Bun a Hung Sing Choy Lee Fut master, and T.Y. Wong- a Shaolin Fut Ga master. Professor Jew was just a young boy then and really wanted to learn gung fu. A friend of his mentioned that he could possibly set up a meeting with Lau Bun since he was accepting new students. At the time Lau Bun, was calling his school "Wah Kueng" meaning "Strong Chinese" which was located at 916 Clay Street. Professor Jew couldn’t wait, and after meeting Lau Bun, at the age of 14 he expressed his wishes to become a student and Lau Bun accepted him into his school which later changed its name to Hung Sing Kwoon to reflect their lineage to the birthplace in Fut San. Lau Bun was recognized as one of the most authentic gung fu masters ever to set foot on American soil. A true master from the old school, and an old fashioned teacher. According to Professor Jew training under Lau Bun was tough because he demanded a lot from his students. Just the first 6 months could be spent doing the Jot Ma, or Horse Stance training before learning any hands. It was obvious that Professor Jew was dedicated to learning gung fu. "He was determined to train hard, and when he wasn’t at the gung fu school he would practice at home often. However, due to World War II Professor Jew had to cut his gung fu training short to serve in the Army/Aircore. Once the war was over, he returned to the Hung Sing Kwoon and continued his learning under Lau Bun. Lau Bun taught Professor Jew to pay strict attention to every detail of the techniques he was taught, which according to Grand Master Dino Salvatera later earned him the nickname of "The Master Technician" by his students. Between 1939-1967 public gung fu performances were a rare treat for most non-Chinese folks. Lau Bun’s Hung Sing Kwoon was the first to ever demonstrate Chinese gung fu to the general public. Professor Jew quickly rose in the ranks amongst the senior studenst while gaining much recognition for his awesome street performances. Due to his great physical shape and massive arms, his hand and weapon forms such as Sup Ji Kau Da, Tiger Fork, Steel Whip, Staff and the Kwan Do to name a few was an incredible sight to behold. One of his trademark sets to perform was the Shaolin internal 5 animal form called Um Ying Kuen. Professor Jew followed in Lau Buns footsteps and also joined the Hop Sing Tong, . and eventually became a one time President Hop Sing as well as a Hop Sing youth group called Sing Keung. He also took on a night job working as a bartender at the "Buddha Bar" which is still located in San Francisco’s Chinatown today. He also began teaching gung fu to members of the Gee Tuck Sam Tuck Family Association on Waverly Street. Meanwhile, outside of the Hung Sing Kwoon, Professor Jew was keeping himself busy. He learned and began practicing making Dit Da Jow from Lau Bun as well as other herbal medicines and often supplied these medicines to the Chinese community free of charge for those who couldn’t afford it. Professor Jew and the Hung Sing Kwoon were hit with terrible news on September 06, 1967. The students of the Hung Sing Kwoon were informed that their sifu Lau Bun had passed away and this greatly affected Professor Jew because he often took care of Lau Bun, and truly honored the very close relationship they had together. As the uncontested and newly accepted successor, Professor Jew Leong moved the Hung Sing Kwoon to 38 Spofford Alley, one of the most notorious alleys in Chinatown known to be the battlegrounds for San Francisco’s tong wars. To the uninitiated, one would never guess by first glance that behind the doors of 38 Spofford alley would be the oldest gung fu school in the United States. To some of the Chinatown locals Professor Jew was recognized as the sifu of the "Red Door People (Hung Moon)." Some time later he moved the Hung Sing Kwoon to the Gee Tuck Sam Tuck Family Association due to skyrocketing increases in rent prices. Professor Jew continued to teach Hung Sing Choy Lee Fut in the same manner as Lau Bun had taught him, therefore preserving the integrity and tradition of the Hung Sing Kwoon. Although some may claim that he was a very tough teacher, he was even tougher to speak to since he was a man of very few words. He expected his students to practice hard and always stressed how important it was to perfect their gung fu. More often than not Professor Jew would only demonstrate a move once and expected his students to pick it up quickly. In 1987, Professor Jew announced in the Chinese newspaper that he was going into semi-retirement, and based on the recommendation of Ms. Adeline Luey, this 1987 news paper article stated that Dino "Jew, Tien Loong" Salvatera was to be his next successor. This article ran in the Sing Tao newspaper for 3 days. Then in 1995, Professor Jew Leong, a long-standing pillar in the Chinese community finally decided to retire from teaching for good after spending more than 56 years of his life in the martial arts, fully handing over the Hung Sing Kwoon to Dino Salvatera. Jew Leong still resides in San Francisco's Chinatown and can often be seen walking up Washington Street on his way to either play Mah Jong, make herbal medicines, or just hang out reading his newspaper at the Gee Tuck Sam Tuck Family Association on Waverly Street. Professor Jew Leong will always be loved and respected by his peers and as "The Man" by his countless number of students and grand students for years to come. The present Grand Master of the American Branch of Hung Sing Choy Lee Fut is its second-generation inheritor, Dennis "Dino" Salvatera. He is known and respected throughout the Chinese community as Jew, Tien Loong. On October 20, 1945, Dennis Salvatera was born at San Francisco’s Chinese Hospital. He was raised by someone his father completely trusted, and grew up on the streets of the South of Market district of San Francisco, which was a tough place for any child to grow up in. Since Salvatera (being mixed with Filipino and Chinese) was smaller in comparison to other children his own age. Schoolyard, and neighborhood bullies often thought him to be an easy target. Maybe for a short time he would be, until he got up. Out of necessity for survival, he began to fight back against the bullies and began earning himself a reputation as a fighter. In 1958, Salvatera got involved with a Chinese street gang called the Chinatown Deacons. The leader of this gang was a student of the Hung Sing Studio under Professor Lau, Bun. Salvatera was so impressed with the gang leaders fighting abilities he asked if he could be taught a few techniques to enhance his own fighting skills. This was his first introduction to the style of Choy Lee Fut. During the 1960’s, the American pop culture revolved around "S*x, Drugs, and Rock-N-Roll." Unfortunately, Salvatera fell victim to the temptation of drugs after being turned on to them by someone he completely trusted. His life was becoming more and more complex, and in the meantime the combination of drugs and his gang activity caused him to go in and out of incarceration until 1966. Feeling the desperate urge to make a change in his life, Salvatera made an attempt at escaping the torments of drugs, jail, and gangs by receiving his High School Diploma, quit abusing drugs, and chose to add some discipline to his life by joining a gung fu school. On May 11, 1967, Salvatera officially joined the Lup Mo gung fu studio under Master Bing Chan, a student of Professor Lau, Bun. Unfortunately, Master Bing Chan passed away less than a year later, and Salvatera with some of the other students of Lup Mo transferred over to the Hung Sing Studio under Professor Jew Leong, Master Bing Chans Senior classmate. About this time, Salvatera was introduced to Professor Lau, Bun by a senior classmate (Adeline Louie) who acted as translator when the Professor asked if he wished to become a student of his school. But his current teacher was a student of the Professor, and Salvatera politely declined the gracious offer. Meanwhile, Salvatera had become a member of the Hop Sing Tong, and it was shortly after this that he joined the "Wah Ching,"- one of San Francisco’s most notorious Chinese gangs. Although he was working at straightening out his life, gangs were the only family he knew. Street fighting came with the territory, and Salvatera often took advantage of these situations by testing out the gung fu he was learning. On August 10, 1968, Salvatera joined the Hung Sing Gung Fu Studio, which was headed by Grand Master Jew, Leong. He would practice at Hung Sing every day for 4-5 hours, even when he was the only one that showed up to class. Over the years, he developed, refined and perfected his gung fu abilities. He was quickly becoming the main attraction in the gung fu / lion dance street performances, which were held all over the Bay Area from San Francisco to Marysville. It was at this point that he began building his reputation as a gung fu practitioner, becoming the most recognizable and charismatic student in Hung Sing due to his dazzling hand and weapons demonstrations. In 1970, at the age of 25, Salvatera began to privately teach. His first student (Yusef Hannibal) was a member of San Francisco’s Black Muslims. But many wanted to learn from Salvatera, and the demand was so great, he would need a place to teach. So, at the advice of his first student, he began teaching other members of the Black Muslims, the Black Panthers, and other youths and adults at the Famous Glyde Memorial Church. At the same time, he was teaching San Francisco’s version of the "Red Guard" at the old historical Hungry I. Approximately 1975, with the encouragement of his students and friends, Salvatera opened his own school in the Sunset District in San Francisco, calling it the "Tien Loong Gung Fu Club". In the meantime, Salvatera continued to study at the Hung Sing Studio as often as he could and regularly returned to assist his Sifu in supervising all the lion dance performances. Then, in 1987, Grand Master Jew, Leong went into semi-retirement. *It was at this point when Adeline Louie, Salvatera’s senior classmate, was instrumental in convincing Grand Master Jew that Salvatera had the skill, loyalty, and dedication to handle the welfare of the school, and the responsibilities should be passed on to him. Grand Master Jew then announced that Dennis (Dino) "Jew, Tien Loong" Salvatera was appointed to the permanent position of "Chairperson in Charge" by placing it in the San Francisco Chinese Newspaper. Salvatera, with his newly appointed title, worked feverishly to promote his school of Choy Lee Fut, teaching students numbering in the many hundreds, as well as from all walks of life. He has performed for many of San Francisco’s city officials such as current Mayor Willie Brown, and former mayors Art Agnos, Diane Feinstien, Joseph Alioto, Police chief Fred Lau, and March Fong Yu. He has also worked along with famous Chinese actors like Jacky Chan, Shek Kin (Mr. Han from Enter The Dragon), the eternal Kwan Tak Hing (original Wong Fei Hung) and the late great Hung Sing Choy Lee Fut Master- Lee Koon Hung. In 1995, Grand Master Jew, Leong officially retired from teaching gung fu, naming Salvatera as his only successor, as well as next Grand Master of the American Branch of Hung Sing Choy Lee Fut. Salvatera has since changed his school’s name of "Tien Loong Gung Fu Club" to the "Hung Sing Studio" in order to preserve and uphold the prestige, respect, and honor this school has earned over the years. He has moved the Chinatown based headquarters into his home where he has built a small gymnasium and continues to teach select groups of students, and has produced a number of qualified instructors who operate their own schools around the United States.

*Adeline Louie was the first to train Salvatera, and a major influence in the refinement of his movement. Ms. Louie has been an active member of the Martial Arts and Chinese communities for more than 30 years, and is currently active in promoting Chinese Opera. She is also credited with implementing and coordinating the lion dance and martial arts demonstrations for the Self Help For The Elderly Foundation. Together, she and Salvatera continue to work side by side in many of San Francisco’s Chinatown affairs.

09/10/2026
09/09/2026

CHEUNG HUNG SING
The Warrior Behind the Hung Sing Kwoon
By Sifu Frank Mccarthy
Among the many names preserved within the history of Southern Chinese martial arts, few carry the weight of Cheung Hung Sing.
Known historically as Cheung Yim (張炎) and remembered through the name Cheung Hung Sing, he stands at the center of the tradition that became known as the Fut San Hung Sing Kwoon—a branch of Choy Lee Fut that would eventually spread far beyond Foshan and become one of the most influential fighting traditions within the Choy Lee Fut family.
Yet Cheung Hung Sing's historical importance is not simply that he was one of the early masters of Choy Lee Fut.
His importance lies in what he did with the art.
He inherited martial knowledge, developed it through his own experience, gathered people around him, established a fighting-oriented training culture, and created a lineage whose identity became sufficiently powerful that generations of practitioners continued to call themselves Hung Sing.
To understand Hung Sing Choy Lee Fut, therefore, one must first understand the man behind the name.
THE MAN KNOWN AS CHEUNG YIM
Cheung Hung Sing is generally identified historically as 張炎 — Cheung Yim.
Later generations often encountered his name through the title Hung Sing, and the institution he established in Foshan became known as the Hung Sing Kwoon.
It is important to understand that the historical Cheung Yim should not be reduced to the familiar modern formula that simply describes him as "the founder of Hung Sing Choy Lee Fut."
His story belongs to a much more complicated period in nineteenth-century Guangdong.
This was a time when martial arts were transmitted largely through personal relationships rather than standardized organizations, when political instability could make associations dangerous, and when the written record was often incomplete.
Names, dates, teachers, students, and events consequently survived through a mixture of written records, local historical materials, oral transmission and later recollection.
Within that difficult historical environment, Cheung Yim's name survived because of the community that grew around him.
That community became the Fut San Hung Sing Kwoon.
FROM CHOY LEE FUT TO HUNG SING
The larger Choy Lee Fut story begins with Chan Heung, whose martial development brought together teachings associated with the Choy F**k, and Lee Yau San.
But the subsequent history of Choy Lee Fut was not a single straight line.
It developed through different teachers, regions, training cultures and interpretations.
Cheung Yim represents one of the most important of those developments, the Fut in Choy Lee Fut.
The Fut San Hung Sing tradition developed its own identity and character under Cheung Yim. It retained the broader Choy Lee Fut technical foundation while emphasizing qualities that became particularly associated with Hung Sing: speed, power, mobility, practical application, aggressive combinations, fighting spirit and functional training.
This distinction is important.
Hung Sing was not simply a different name attached to an otherwise unchanged system.
It became a living martial culture.
The art was practiced, tested, modified and transmitted through people.
And Cheung Yim was at the center of that process.
THE FUT SAN HUNG SING KWOON
The establishment of the Fut San Hung Sing Kwoon in 1851 was one of Cheung Yim's greatest historical contributions.
Foshan was already one of the great martial-arts centers of southern China. It was a city where commerce, migration, guilds, opera, traditional medicine and martial arts intersected.
A martial-arts school in such an environment could become much more than a place where people learned forms.
It could become a community.
Under Cheung Yim, the Hung Sing Kwoon became precisely that.
Students entered not merely to memorize routines but to acquire fighting skills, physical conditioning and a martial identity.
The reputation of the school grew through its students.
And those students carried the Hung Sing name into other communities.
This is one reason the later history of Hung Sing cannot be understood simply by studying Cheung Yim alone.
To understand his influence, we must follow the people who came after him.
THE MEN WHO CARRIED HIS ART
Historical accounts preserve the names of numerous disciples associated with Cheung Yim.
Among them were men such as:
Yuen Hai (阮系), Chan Sing (陈盛), Lei Can (雷灿), Huang Kuan (黄宽), Cheung Sam Bing (张三炳), Li En (李恩), Tam Lap (谭立), Huang Si (黄四), Li So (李苏) and others.
The significance of this list is easy to overlook.
These were not merely names on a genealogy.
They represent the mechanism through which Hung Sing survived.
Cheung Yim could establish the school, but his students had to carry the art forward.
Some remained connected with Foshan.
Others traveled.
Some established schools.
Some taught privately.
Some became teachers of the next generation.
Through them, the Hung Sing identity continued to expand.
YUEN HAI — A WINDOW INTO CHEUNG YIM'S EARLY GENERATION
Among these disciples, Yuen Hai (阮系) is particularly fascinating.
Historical material associated with Chen Yilin and Zhou Yitian, as well as later research by Deng Guangmin, places Yuen Hai within the early Hung Sing generation and the first to open a Hung Sing Kwoon in Hong Kong.
But Yuen Hai's importance goes even further.
Yuen Hai was reportedly already an accomplished practitioner of Hung Kuen (洪拳) when he became associated with the Fut San Hung Sing Kwoon. His relationship with Chan Sing was particularly significant and, in many ways, unique.
Before Chan Sing came under the direct instruction of Cheung Hung Sing (Cheung Yim), he had already been a student of Yuen Hai, who had taught him Hung Kuen. This placed Yuen Hai in the position of being Chan Sing's earlier martial teacher, while Cheung Hung Sing would later become his Hung Sing Choy Lee Fut teacher.
The relationship took on an interesting dimension following Cheung Hung Sing's death. With the passing of Cheung Hung Sing, Chan Sing—having become one of his senior disciples—naturally assumed a higher position within the Fut San Hung Sing Kwoon hierarchy. This did not necessarily create a conflict with Yuen Hai, however, because Yuen Hai had already established his own Hung Sing Kwoon in Hong Kong and was continuing his own branch of the tradition there.
In this sense, their relationship reflects the fluid nature of nineteenth-century martial-arts lineages. A teacher could remain a respected elder while his former student, through another teacher and another branch of the tradition, eventually rose to a senior position within the broader Hung Sing community.
Rather than diminishing Yuen Hai's position, Chan Sing's advancement illustrates how the Hung Sing lineage expanded: Yuen Hai's earlier teachings continued through Chan Sing, while Chan Sing's later position was shaped by his training under Cheung Hung Sing. The two men therefore became connected not only as teacher and student, but as important links in the continuing development and transmission of the Hung Sing tradition.
This detail is historically valuable because it shows that the martial world surrounding Cheung Yim was not isolated from other southern Chinese martial traditions.
People entered the Hung Sing Kwoon with previous knowledge.
They exchanged techniques.
They taught one another.
They continued studying outside the school.
The historical picture is therefore much richer than the modern idea of martial arts existing as perfectly sealed systems.
Yuen Hai provides us with a glimpse into that reality.
CHAN SING AND THE REPUTATION OF CHEUNG YIM
Another important figure in the historical narrative is Chan Sing (陈盛).
The surviving accounts describe an encounter in which Chan Sing challenged Cheung Yim.
The story became part of the historical memory surrounding the Hung Sing Kwoon because Chan Sing reportedly discovered through direct fighting that Cheung Yim possessed skills of a level he had not anticipated.
Rather than allowing pride to prevent him from learning, Chan Sing became associated with Cheung Yim's school.
Whether every detail of the traditional account can be independently verified is another question.
But the larger historical point is significant:
Cheung Yim's reputation was built through people who experienced his martial ability directly and subsequently became part of his transmission.
That is how martial reputations were often created in nineteenth-century Guangdong.
Not through certificates.
Not through social media.
Not through modern ranking systems.
Through people.
A MARTIAL ART BUILT FOR FIGHTING
The character of Hung Sing eventually became closely associated with practical fighting.
This is one of the reasons the name Hung Sing became so important to later generations.
The emphasis was not merely on beautiful forms.
Forms were important.
Weapons were important.
Conditioning was important.
But the underlying purpose remained martial.
The practitioner was expected to understand how the movements functioned against an opponent.
Long-range techniques, short-range techniques, footwork, combinations, power generation and continuous attacks all became part of the Hung Sing training culture.
This is where the later description of Choy Lee Fut as possessing "Southern Hands and Northern Feet" fits naturally into the Hung Sing mentality.
The hands could be powerful and explosive.
The feet had to move.
The body had to enter and leave range.
The practitioner had to understand distance.
And above all, the techniques had to work.
THE WHIPPING POWER OF HUNG SING
One of the characteristics that later Hung Sing practitioners emphasize is the explosive, whipping quality of the striking methods.
A strike such as the sow choy was not intended merely to be swung with the arm.
The entire body contributed.
The waist turned.
The stance connected to the ground.
The shoulders and arms transmitted the movement.
The hand arrived with acceleration.
This is why Hung Sing practitioners historically placed such importance on developing the ability to generate power while moving.
A technique was not considered complete simply because it looked correct.
The practitioner had to develop the physical ability to deliver it.
That philosophy became one of the hallmarks of the Hung Sing training culture.
CHEUNG YIM'S GREATEST LEGACY
Cheung Yim's greatest legacy may therefore not be any single form, technique or weapon.
It was the culture of training he helped create.
The Hung Sing Kwoon became identified with people who trained hard, fought hard and preserved the martial character of the system.
That identity became so strong that the word Hung Sing eventually functioned as more than a school name.
It became a statement of lineage.
A statement of identity.
A statement of martial character.
And eventually, a statement of resistance.
THE HISTORICAL SHADOW OF THE QING PERIOD
The nineteenth century was not an easy period in which to preserve martial history.
Southern China experienced enormous political and social upheaval.
The aftermath of the Taiping Rebellion, the suppression of anti-Qing movements, secret-society activity and government suspicion toward martial organizations created an environment in which people did not necessarily record everything they knew.
This matters when studying Cheung Yim.
The absence of a document does not automatically prove that an event never happened.
At the same time, an oral tradition cannot automatically be treated as documented fact.
The responsible historian must hold both possibilities at once.
Some Hung Sing traditions survived precisely because they were transmitted person-to-person.
The same conditions that helped preserve the tradition orally may also explain why portions of its early history remain difficult to document today.
CHEUNG YIM AND THE QUESTION OF FOUNDERS
Modern martial-arts history often wants a simple answer:
Who founded Choy Lee Fut?
Who founded Hung Sing?
Who taught whom?
But nineteenth-century martial history does not always fit neatly into those questions.
Chan Heung stands at the beginning of the broader Choy Lee Fut tradition.
Cheung Yim stands at the center of the development of the Fut San Hung Sing branch.
Those statements do not have to contradict one another.
Cheung Yim's historical importance is not diminished by recognizing the larger Choy Lee Fut tradition that preceded him.
Quite the opposite.
His significance becomes clearer.
He was one of the men who transformed an inherited martial tradition into something with a distinctive local identity and enduring institutional life.
FROM FOSHAN TO HONG KONG
The history becomes even more significant when Hung Sing begins moving beyond Foshan.
The connection of early disciples such as Yuen Hai with Hong Kong demonstrates that Hung Sing was never permanently confined to one city.
The martial knowledge moved with people.
Students became teachers.
Teachers became founders.
And schools became branches of a much larger network.
This eventually helped create the conditions through which Hung Sing Choy Lee Fut could travel beyond Guangdong altogether.
The transmission was not instantaneous.
It was generational.
Cheung Yim's students became the bridges.
Their students became new bridges.
And eventually the Hung Sing tradition crossed oceans.
THE LINEAGE THAT REACHED AMERICA
Many generations later, this same transmission would become part of the lineage that reached America through Lau Bun.
That is where Cheung Yim's historical importance becomes personal for your own lineage.
The chain we preserve is:
Cheung Hung Sing / Cheung Yim

Yuen Hai and the early Hung Sing generation

Lau Bun

Jew Leong

Dino Salvatera

Frank McCarthy
The distance between nineteenth-century Foshan and modern America is enormous.
But the principle is simple:
A teacher teaches a student.
The student becomes a teacher.
The teacher's student teaches another generation.
And the name survives.
That is lineage.
CHEUNG HUNG SING'S REAL LEGACY
Cheung Hung Sing did not live in an age when he could know what his name would mean more than a century later.
He could not have known that students carrying his martial tradition would eventually establish Hung Sing schools throughout the world.
He could not have known that his name would still be spoken in California.
He could not have known that descendants of his martial tradition would continue arguing, researching and reconstructing the history of his school.
But that is precisely what makes his legacy remarkable.
The man disappeared.
The school remained.
His students disappeared.
Their teachings remained.
The nineteenth-century world that produced the Hung Sing Kwoon disappeared.
But the martial identity survived.
HUNG SING
The word Hung Sing therefore represents more than a historical label.
It represents a martial tradition forged in a particular place and time, shaped by people who trained, fought, taught and transmitted what they had received.
Cheung Yim stands at the center of that story.
He was not simply a name between Chan Heung and later generations.
He was a builder of a martial community.
A teacher of fighters.
A transmitter of Choy Lee Fut.
And the central figure in the creation of the Fut San Hung Sing Kwoon tradition.
His students carried that tradition into the next generation.
Those generations carried it farther.
Eventually, it crossed the Pacific.
And today, when a Hung Sing practitioner stands in a training hall, raises his hands, settles his stance and prepares to strike, he is participating in a chain that began long before him.
That is the enduring significance of Cheung Hung Sing.
Not simply that he had a name.
Not simply that he had students.
But that what he taught survived.
And as long as the Hung Sing tradition continues to be taught, practiced and transmitted with integrity, the work of Cheung Yim continues.
From Fut San to Hong Kong.
From Hong Kong to America.
From teacher to student.
From generation to generation.
Hung Sing lives because the lineage lives.

09/09/2026

2 MAN HUNG SING SPAR FORM.

09/06/2026
08/18/2026

MY STUDENT ROB WAS IN TAIWAN, TOOK A SANDA LESSON WITH SANDA CHAPION HUANG JUNBIN VIN WHILE THERE. THIS IS FOOTAGE OF IT.

SIFU FRANK'S HIP HOP TRACK ABOUT PROFESSOR LAU BUN.
08/11/2026

SIFU FRANK'S HIP HOP TRACK ABOUT PROFESSOR LAU BUN.

Note: this is a training video, not an instructional one.The Hung ...

08/08/2026

SIFU FRANK MCCARTHY'S (SENIOR STUDENT OF GM DINO SALVATERA) HUNG SING KWOON SPARRING CLIPS.

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