金銀花四錢、黃菊花四錢、槐花三錢、木棉花六錢、雞蛋花三錢、葛花四錢、水翁花四錢、甘草一錢、佩蘭四錢、川萆薢五錢、蜜棗二枚。

用水9碗煎至4碗分數次服用

效：清熱利濕，肝熱眼紅，暑濕胸悶、腸炎泄瀉，酒濕體倦。

　呂偉佳通絡油是目前市內最止痛藥油之一，由於清涼、散瘀熱，止痛及無加溫熱藥，故不易皮敏，清涼止痛。
　　當我們身體某部份出現疼痛時就會想起用藥油外搽止痛；很少會分析疼痛原因，病因，是寒痛或熱痛。
　　按中醫理論「寒者熱之，熱者寒之」，因此選用藥油對治療成效有很大影響。
如：急性關節炎、痛風症、跌打扭&挫傷患處及關節出現紅、腫、熱疼痛等熱性痛症，應選擇不含冬青、玉桂、樟腦等溫熱藥物的藥油；否則火上加油，疼痛大增；
　　由於市面大部份「活絡油」藥油都是「含有冬青、玉桂、樟腦等溫熱藥物」的藥油，而【呂偉佳通絡油】是現時市面少有的不含冬青、玉桂、樟腦等溫熱藥物的藥油，是呂偉佳醫師針對現代都市病而設，經臨床使用二十年驗證，療效顯著，主要用：松節油、桉葉油、薄荷油、及清熱涼血，消腫止痛等名貴中藥（田七、乳香、沒藥、黃柏，芙蓉葉等）製成；對治療急性關節炎、痛風症、患處及關節出現紅、腫、熱疼痛等熱性痛症有顯著的療效。
　　并可用於傷風、發熱頭痛，暑熱頭身痛，輕度燙傷，蚊叮蟲咬癢痛，實為居家及旅行必備良藥。
　查詢電話：23861309

咳嗽〈熱性體質〉

辣椒、胡椒、油炸物、荔枝、桂圓、薑母鴨、當歸、羊肉、煙酒、沙茶醬、花生、蠶豆、橘子

過敏體質 〈如濕疹 、 蕁麻疹 、 哮喘 、 過敏性鼻炎〉

芋頭、香蕉、芒果、辛辣物、油炸物、荔枝、桂圓、帶殼海鮮、煙酒、草菇、冰、罐頭

痛風症

腦髓、動物皮 〈如雞皮 、 魚皮〉、肉汁、暴飲暴食、啤酒、咖啡，濃茶，肉湯，無鱗魚，淡菜，蠔豉，沙甸魚，動物內臟。

肢體酸疼〈筋絡病〉

香蕉、橘子、糯米類、酒、麻油

肝炎 〈熱象〉

煙酒〈烈酒〉、補品、少吃雞肉

痔瘡

空心菜、鯉魚、公雞肉、豬頭皮、花生、芋頭、茄子、芒果

皮膚病

海鮮、草菇、洋菇、毛豆、香菜、竹荀、雪裡紅、羊肉、甘蔗、芒果、荔枝、鳳梨、桂圓、汽水

高血壓

太鹹食品、蛋黃、動物內臟、乳酪、動物性油、腦髓

消化性潰瘍

汽水、香蕉、太甜食品、糯米類品

腎炎〈尿毒〉

香蕉、楊桃

心臟病

暴飲暴食、高膽固醇、太鹹食品

溼重體質

肥肉品、油膩類物、糯米食品、過甜

服蔘類、地黃類藥品者

蘿蔔

肝硬化

沙丁魚、青花魚、秋刀魚、金鯧魚

  用參苓白術散加減：黨參一兩、茯苓四錢、白術四錢、淮山四錢、扁豆六錢、蓮子肉四錢、炒苡仁五錢、大棗五枚去核、陳皮二錢、北耆五錢、豬橫脷一條，煲燙飲。【如飲湯數次仍瀉，下次煲湯時加：五倍子殼三錢，一齊煲飲之】(藥要洗干淨才可煲湯)。
【豬橫脷近代研究所得，對於糖尿病配山藥半斤煲湯，或煆灰用熱黃酒沖服，對睪丸腫瘤或甲狀腺腫大，有補助食療】
效：健脾益氣、和胃滲濕；
治：脾胃氣虛搛濕，見乏力形羸、完谷不化或吐瀉、胸脘痞滿、面色萎黃、苔白膩、脈緩虛；

　　雞一隻約一斤半，洗干淨，用少許生鹽搽勻雞身，用生姜及干蔥放進雞胸腔內，格水蒸20分鐘。

生苡米五錢　谷牙三錢　山楂二錢　竹葉二錢　雙鉤藤二錢　蟬蛻一錢　甘草一錢　水２碗煎至1碗溫服。

效：驅風定驚，消滯；

治：小兒消化不良，納呆，尿短赤，夜睡不寧；

冬菇、蠔豉、燒腩肉制作；才料：冬菇(一斤50)蠔豉、燒腩肉2肋；
冬菇去腳，(用生粉、生油一兩，水搞匀，浸過冬菇面一小時，要間中搞拌3次。撈起再啤水一小時，啤清生粉、生油，撈起待用)。跟著起油鑊，油熱加：雞油煎炸→去藥滓→加姜片→干蔥頭4個、蒜頭（一個）去衣切碎→冬菇→水(平口水)→片糖→粗鹽→味粉→炆一個半鐘，待汁尚未收乾即可。
蠔豉一斤，洗干淨，加入煲內，→加姜片→雞油2兩→片糖→粗鹽→味粉→胡椒粉→水(平口水)→炆約一個鐘(偶爾搞拌一下)，待汁尚未收乾即可。

　用鹽水灼硯開口，炒硯醬用：柱侯醬，沙爹醬，豆板醬，蒜蓉，洋蔥粒，紅椒粒，豆豉，生粉，糖，抽油；

　馬蹄粉糕方法【劉惠萍介紹】馬蹄粉~約454g(約一斤)，冰片糖325g(約十兩)，2碗半水開馬蹄粉，2碗半水開糖並煮滾後加水開馬蹄粉一殼搞勻。蒸25~30分鐘；
　偉佳認為：制馬蹄粉糕方法，馬蹄粉一斤，冰片糖十兩，3碗水開馬蹄粉漿(約15兩)，3碗水糖水煲滾後(用2~3匙粉(約1兩)放進糖水內，煮成糊)，與(約15兩)馬蹄粉漿搞勻。蒸30分鐘

小定風珠(《溫病條辨》)：淡菜3錢　生龜板6錢　阿膠2錢　雞子黃1枚(生用)  水5杯先煮龜板、淡菜，得2杯後去渣入阿膠溶化，再加雞子黃攪勻後服用。
治：肝風內動，出現〔手&足抽搐〕等症狀

A Peek Inside the 19th Century Hung Gun Wui Boxer Society

From Grandmaster Garrett Gee (Chu King Hung)

Written by: Richard Loewenhagen

 Numerous references are made in Chinese literature and modern treatises on the anti-Manchurian movement in China from the 17^th through the 19^th centuries. These references include many accounts of boxer rebellions generated by various boxer societies. In fact, there a number of groups that wore ‘Red Bandanas’ when they fought to help restore the Ming empire to the throne, but they were not members of the Hung Gun Wui Boxer Society. This article focuses specifically on the fighting arm of the Hung Mun Society, known as the Hung Gun Wui Boxer Society. It further focuses on the Hung Gun Wui Boxer Society culture prevalent during the intense 12 year fighting period from 1862 – 1874. Thousands of Hung Gun Wui Boxers gave their lives during this period for the express purpose of removing the Manchurian influence from China. Indeed, the Hung Gun Wui Boxer’s slogan was ‘Restore the Ming’. It should be noted that some other Red Bandana fighting organizations chanted the oath of ‘Restore the Ming’ as well, but that did not make them members of the Hung Gun Wui Boxers. 

有不少中國文獻及現代論文都有參考資料關於17至19世紀的反滿清運動。事實上，當時有很多頭戴紅巾起義去幫助反清復明，但他們不是紅巾會的會員。這文章集中有關洪門社團的武裝部隊，亦是紅巾會拳術會。本文更進一步集中紅巾會拳術會的文化在（清代同治年）1862 – 1874的12年的盛行。在這段時間成千上萬的紅巾會支持者為了把滿清由中原驅逐而不惜犧牲自己的生命。同期也有其他以紅巾裹頭的武裝組織以”反清復明”為誓言，但這不能使這些人成為紅巾會的成員。

To fully understand the Hung Gun Wui Boxers, we must always recognize that they were first and foremost Hung Mun (洪門) secret society members. 要全面瞭解紅巾會組織，我們必須承認他們是最先及最早期的洪門秘密社團成員。

As Hung Mun members, they honored Hung Mun traditions dating back to the formation of the Ming Dynasty (明朝). These included blood oaths, adherence to the 36 Oaths of Conduct and Obedience, the Three Hung (三洪) tradition, performance of the Saam Bai Bun Huen (三把半香) (3 ½ Point Incense Ceremony) complete with the 4 Bows honoring the four legends reflecting the Hung Mun moral principles of loyalty and righteousness, and the presentation of red flowers prior to the bows. Members were expected to cherish loyalty and righteousness above all else. New members were expected to prove their loyalty and their backgrounds were thoroughly reviewed to determine their measure in terms of righteousness.作為洪門成員，他們尊重傳統可追溯至明朝時期，這包括滴血為盟，遵守36條規定，三洪的傳統，進行拜三把半香的儀式，最後以4鞠躬以示對4位以正直及忠義為道德標準的先賢的尊敬，在鞠躬前還要奉上紅花。作為成員的條件是把忠義及正直放在最高的位置。新成員要証明自己對組織的忠誠，在調查新成員的背景時正直是評價他們的標準。

Some things still cannot be revealed about the Hung Gun Wui Boxers due to Hung Mun traditions, but many activities related directly to the restoration of the Ming (明)and removal of the Ching (清) can be addressed if certain provisos are met. In essence, when Hung Gun Biu (紅巾彪) retired from the Boxer Society and passed on his Wing Chun, he did so with oaths reflecting the same responsibilities as those in the Hung Mun. However, he left room for certain release from certain oaths should the decision be made to share the Kung Fu with the public. Specifically, the person with the authority to seek release from the oaths must take certain actions over the course of three years. Some of that conduct during that period requires the releaser to refrain from celebrating his own birthday for 3 years. A person’s birthday is considered very important in Chinese culture. To avoid celebration is considered a serious commitment to a purpose and represents significant time for reflection prior to taking serious action. During that same time period the releaser must also refrain from photographs and public recognition of any kind. These requirements for release from certain oaths are the precise reason why much of the following information has not been presented until now.

由於洪門的傳統，很多關於紅巾會組織的事件不為人知，但很多與反清復明的活動由於其他事件而可以追溯。精確而言，當紅巾彪從組織退休並將詠春流傳，他已按洪門的規定盡忠於誓言，同時他保留應否把他的功夫公開予大眾學習的決定空間予當時的決策者。當決策者尋求放寬有關誓言規定時要經過3年時間的行動，在此期間決策者要約束3年不去慶祝自己生辰，慶祝一個人的生辰在中國傳統是一件很重要的事。不去慶祝個人的生辰被視為去一個目標的一個嚴肅承諾，也代表在作去重要決定前的一個思考的時期。放寬部份誓言正是為何很多資料沒有在世上呈現的主要原因。

Hung Gun Biu – Famed Warrior Leader of this Period

紅巾彪-當時有名的戰士

Hung Gun Biu’s given name at birth was Chu Tien Jow ( 朱天就). 紅巾彪原名朱天就。Orphaned at the age of 10 he went to live with his mother’s family, the Chan’s. 朱天就在10歲時成為孤兒而與母親陳氏的家人同住，These were the same Chan’s who learned Wing Chun Kung Fu directly from Cheung Ng.陳氏是從一位名為鄭吾處學得詠春功夫。 All were well educated in the classics, finance, arts, martial arts, and Buddhist philosophy. 陳氏在經典，財務，藝術，武術，佛學等哲學都受到很好的教育。As he was growing up and learning all things Chan, Chu took on his new family’s name and became known as Chan Biu (陳彪).當朱天就成長並在陳氏處學習到全部知識後，他將其姓氏改為陳，因此而為人知的陳彪。 The Chan family Kung Fu practitioners were also known for their internal Chi Kung training developed through Buddhist meditation and training. 陳家的家傳功夫亦以練習由佛家靜坐冥發展成的內氣功而聞名。Consequently, Chan Biu’s training emphasized internal development as well as external. 最後，陳彪的鍛鍊以內家及外家同時發展。By the time he reached adulthood he was an outstanding fighter and a highly respected boxer of the Hung Mun Society. 當陳彪成年後，他已是一位傑出的戰士，並是洪門組織備受尊重的一個武術家。It was within the Hung Mun that his name became Hung Gun Biu (Red Bandana Biu). 因為在洪門而有紅巾彪之名。Hung Gun Biu’s status and responsibilities within the Hung Mun grew steadily and he became one of the high ranking military leaders of the Hung Gun Wui Boxers Society.紅巾彪在洪門的地位及責任逐漸增加而成為在紅巾會組織內地位很高的軍事領袖之一。

 Educated as broadly as he was, Hung Gun was not only a gifted teacher of fighters, but also a poet. His most favored poetry focused on the moral imperatives of the Hung Mun Society. The following poem treasured by Hung Gun Biu’s direct Wing Chun Kung Fu descendants accurately reflects his Hung Mun focus:

由於受過廣博教育，紅巾彪不只是一位有天份的老師，而且是一個戰士及一位詩人。他最喜愛的詩文集中於洪門的道德規範。以下的詩篇是由紅巾彪直屬的詠春功夫的後世流傳下來正確反映其對洪門關注。

      [ Insert Poem in Chinese Characters]

Classical Chinese cannot be word for word translated to English and retain its original meaning. Without a classical Chinese education, it is impossible to make a direct translation from the above characters. Liberally translated to retain its intended meaning, the poem reads as follows in English:

經典的中文不能以字譯字的形式翻譯成英文仍保留其原有意思，沒有接受過正統中文教育，是不可能將以下的中文直接翻譯，以保留其原意的翻譯為主：

         紅花義

         五湖四海一朵花

         三江人馬來尋香

         三八二一存忠義

         紅花亭火照汗青

         清朝同治年間紅巾會堂主紅巾彪題

        In all directions, only one flower stands out (one purpose)

China’s warriors come from every direction seeking this flower

Hung is a secret code (3821) that expresses the moral principles of          loyalty and righteousness

Hung Fa Ting passion is forever preserved in the annals of history. 

While in the Hung Gun Wui Boxer Society of the Hung Mun, Hung Gun Biu trained thousands of warriors in a general military training fashion where specific structures and tactics are trained to meet specific threats. In this environment, there is no time to train an entire system. Training is tailored to the development of general knowledge and attributes designed to meet defeat regional threats. This training was called ‘Hung Fa Boxing’ (紅花拳) (Red Flower Boxing).在洪門紅巾會時，紅巾彪以一般軍事訓練訓練了數以千計的戰士，為了應付不同威脅亦配合訓練針對性的軍事結構及策略。

The true fighting period of the Hung Gun Boxers was 1862-1874. 紅巾會組織真正的戰鬥時期是1862-1874年間。They fought fiercely, but were ultimately were defeated. 他們的戰鬥非常激烈，但最終被打敗。The challenge was greater than their numbers could surmount. 挑戰遠大於紅巾會的人數所能克服。Many Chinese known as the Hakka (a very old traditional culture of China) sided with the Manchurian Ching. 很多中國人被稱為客家(一個非常傳統中國文化)站在滿清政府的一邊，Additionally, the Western Empires from Europe and the United States opted to support the Ching counterinsurgency effort as well. 加上西方如歐洲及美國等國家選擇支持清政府的反暴動行動。Ultimately, the Red Boxers were simply outnumbered and outgunned.最終紅巾會因在人數及武器上不敵。 

After 1874, Hung Gun Biu retired from the boxer society and remained in hiding as a private citizen for many years. 紅巾彪於1874年後從紅巾會組織退休，但仍隱匿多年。Before he died, he passed on his Wing Chun knowledge to a distant relative, who in turn passed it on to the Wahng family. 在去世前，他將詠春武術傳給一位遠親。In honor of Hung Mun moral principles and in remembrance of the Red Flower Boxers he’d fought with for so many years, Hung Gun Biu chose to call his Wing Chun ‘Hung Fa Yi’ (紅花義) (Red Flower Righteousness). 為了紀念道德教義及紀念他多年奮鬥的紅花會，紅巾彪選擇將詠春為紅花義。

Recognition and Communication Codes of the Hung Gun Boxers

As noted earlier, there were thousands of Hung Gun Boxers. Members used various codes to communicate and identify each other when they met to carry out resistance activities. 如前述，當時有數以千計的紅巾會成員，成員之間的溝通及相互確認身份都是以密碼去進行反抗活動。There were also codes to alert other members of emergencies requiring assistance (without giving away the identities of the other resistance fighters).亦有密碼通知其他成員其緊急情況以要求協助(在沒有洩露其他反抗成員的名字的情況下)，Some of these codes took the form of simple tea cup arrangements and the manner in which tea was poured and/or consumed.其中一些聯絡的密碼是以簡單的茶杯排列及斟茶/飲茶的方式顯示。If the arrangement was performed incorrectly, or the tea was consumed in an improper sequence, the perpetrator could well have been a Ching spy.如茶杯排列錯誤，或斟茶/飲茶的次序錯誤，犯錯者很可能被視為奸細。Great care was taken in these arrangements. 因此這些密碼的排列/次序要非常小心，Some of these tea ceremony codes are as follows.部份茶儀式的密碼如下：

Anti-Manchu Signal

Note this symbol for the word ‘Manchu’. (清) [Insert Character] Three staffs to the left and two characters, one above the other. When the tea cups are arranged in this fashion and one person fills the middle cup on the left, then throws the contents away, he has identified himself as anti-manchu. When a second person fills the other 4 cups, then the 5^th cup and drinks from that same 5^th cup, he has identified himself as a fellow anti-manchu compatriot.請看”清”字的組合，左邊三個職員加右邊上下兩個字，當茶杯作此排列時，有人將左邊中間的茶杯斟茶後再將茶倒去，此人証明自己是反清之士；當第二位將4個杯斟滿後再斟第5個杯，之後把第5杯的茶喝掉，此人証明自己是反清的同仁。

[Need Drawing]

Restore the Ming

匡復明室

This symbol means ‘Ming’.(明)Note the two boxes on the left and the 2 ½ boxes on the right. 明字的左邊是兩個盒，右邊有兩個半盒By arranging the cups as a square with 4 corners with a 5^th cup in the center we represent the 2 closed boxes on each symbol with the half box represented by the center positioned cup.將四個茶杯放在四角，第五隻放在中央，代表2個密封的盒子及而中間的杯代表半個盒子。 [Need Drawing]. When the center cup is picked up first and consumed it means the person doing the drinking is a Ming loyalist.當中間的茶杯被最先拿來飲即表示飲者為擁護復明的忠士。

Emergency or Distress Signal

緊急或危急訊號

When the cups are arranged two over two with the 5^th cup alone on the right hand side and the tea pot adjacent to the outside cup, this represents distress or emergency. The person arranging the cups needs boxer support to escape capture, etc. [Need Drawing].當兩隻杯疊在另兩隻杯之上，第五隻杯單獨放在右邊而茶壺貼著放在這杯的外面，代表有危急事情，這人需要組織的支援去逃避追捕。

Configuration of a Hung Gun Wui Boxer Tong

紅巾會堂的結構

Tong’s were used for ceremonies and remembrance of the Hung Mun’s purpose. 堂是用於洪門的儀式及紀念活動，Ceremonies were extremely important within the Hung Mun Society and Tong’s were carefully configured. 儀式在洪門組織內是非常重要而堂的結構亦非常嚴謹。As noted earlier, these ceremonies carried over to the Hung Gun Wui Boxers meetings and functions, so great care was given to the preparation of a proper Tong. 如前述，這些儀式延續紅巾義和拳的會議及功能，因此要非常審慎地去預備一個適合的堂The following drawing depicts the proper configuration plaques and flags in a Hung Gun Wui Boxer Tong. 以下的繪圖描繪出恰當的紅巾會徽章及旗幟。

      [ Need Drawing]

The center of the photo depicts a plaque bearing the symbols shown.中心的照片描述出徽章的標誌，The meaning of these symbols translates as follows.那些標誌的意思可翻譯如下： The line of symbols across the top mean ‘Loyalty and Righteousness Hall’.( 忠義堂) 在標誌上在頂端橫向的線代表忠義堂。The first 4 symbols down the right edge translate as ‘5 Lakes and 4 Seas’. (五湖四海水)在右邊緣的頭4個符號詮釋為五湖四海，These words represent a poetic alliteration for an entire population (in this case ‘all boxers’). 這些字句表現一種詩詞的頭韻，The top 4 center symbols mean ‘Hung Gun Wui Boxer Society. 在最頂的中央4個符號代表紅巾會組織。The top 4 symbols down the left hand side literally translate to ‘Thousands of Years’ (千秋萬歲香)(in this case meaning eternity). 在最頂的4個符號的左下的另4個符號譯為千秋萬世(在此為永恆之意)。The 5^th symbol from the top on the left hand side means ‘water’ (水) (a life extension symbol) and the 5^th symbol down the right hand side means ‘incense’. (香) 在頂部的左邊有第五個符號的意思為”水”(生命延續的符號)，第5符號的右下為”香”的意思。These two words (water and incense) were code words. 水和香兩字是密碼字，There meaning may be discussed at a later date. 兩字的意思日後再詳述。Finally, the symbols across the bottom of the center plaque repeat the Hung Gun Wui (紅巾會)Boxers slogan, ‘Restore the Ming’. (號令壹心復大明)最後，在橫亙於徽章下中央為重覆紅巾會的口號：(號令壹心復大明)

The flag to the right of the center plaque depicts the Hung Mun moral principle of ‘Loyalty’. (忠) 在徽章中央的右方的旗幟表示洪門的道德標準”忠”The flag on the left depicts the Hung Mun moral principle of ‘Righteousness’.(義) 在徽章左方的旗幟表示洪門的道德標準”義”

Collectively, the Tong reminds all warriors, worldwide, that the struggle to restore the Ming must follow the moral principles of loyalty and integrity throughout eternity.總而言之，堂提醒所有在世界不同地方的戰士，匡復明室的戰鬥必須遵守忠，誠兩主要守則直到永遠。

Conclusion

Much of the information in this and a previous article was closely held within the Hung Mun Society and not available for release due to oaths of secrecy. 本文及前一文章的資料是無流傳於世是因為洪剔的保密誓詞的因素。The extensive effort for release from certain oaths to reveal this information was undertaken in the interests of fairness to Hung Gun Biu and all of his descendents. 把這些資料公諸於世主要是因為對紅巾彪及其後人的公平為考量點，I’m most honored to be in a position allowing engagement in these efforts.我有幸能參與其中作出微薄力量， It is now appropriate that Hung Gun Biu take his place in recorded history. 這是適當時候讓紅巾彪在歷史記錄上留下痕跡。It is also appropriate that his descendents have a true picture of his contributions and those of the Hung Gun Wui Boxers to the richness of their Kung Fu heritage. 這亦是適當時候讓其後人對紅巾彪的貢獻及發揚他豐碩功夫的紅巾會有一個真實瞭解。

About Grandmaster Gee:

Garrett Gee is the 8^th generation inheritor of Hung Fa Yi Wing Chun, a fighting system with its roots in the Southern Shaolin Temple and so-named by Hung Gun Biu, a renowned Hung Gun Wui Boxer leader following the Hung Gun Wui Boxer Rebellion. Grandmaster Gee has a kwoon in San Francisco and teaches instructors internationally.

Garrett Gee 是第八代洪花義詠春的傳人，這是一套由南少林寺演變出的武術，由著名的紅巾會組織，追隨紅巾會義和拳起義為使命的領袖-紅巾彪而命名。

Gee大師在美國三藩市設立其”館”並教授有關武術。

Contact：www.hungfakwoon.com or www.hfy108.com

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