一、总则
杨式太极拳的基本特点：自然、柔和、优美，因而使人再运动中感到舒适。练拳时，要着意体现松、稳、慢、匀的运动特色，在这个基础上逐步学会运用内气，达到松、散、通、空。
松，就是全身放松，从神态到动作都不能紧张，要注意克服拙力，恢复自然，而且始终如一。松的先决条件是心静，就是要把心气放松，同时全身的关节和肌肉都要随之放松，一直松到足心的涌泉穴。内气往下松沉时，必须注意不要把全身的重量压在下肢上，膝盖和小腿不要过分着力，小腹须始终松软地鼓着而不能紧张地绷挺。“气沉丹田”是指内气在意念的引导下连续不断地徐徐向下、向丹田处沉降，而不能错误地理解成鼓荡气息去冲压丹田。松是积极的而不是消极的，要做到松而不懈。提起精神才能肢体灵活，做到以意导气，以气运身，当气血周流全身时，便可体验到通体舒服和泰然自若。
慢，就是运身缓慢。在练拳过程中，维持适当缓慢的速度，是为了便于以气运身，使内气能够从容运行而畅通无阻。随着动作的节奏，有规律的调节呼吸。同时，仔细的按照拳术原则要求塑造自己的姿势和动作，纠正偏差，体会收获。如果动作过快，就很难达到这种目的。显然，这并不是说为慢而慢，越慢越好，而是要求根据每个人的体质和意向，适当地控制练拳的速度。条件发生变化，就应当加以调整，这样才能做到慢而不僵。在缓慢的动作运行过程中仍能保持轻灵，才不至产生憋气和呆滞等有碍健康的毛病。
匀，就是动态均匀。无论动作、姿势、呼吸都要求均匀。在均匀的动态中体现松、稳、慢的特点。练拳一势接一势，要连绵不断。所谓“运劲如抽丝”，既不能时快时慢。同样，匀也不是被动的和绝对的。因为每一势都要重起点经过运行到达终点，然后开始变换到新势，在这里体现着连续性和节奏性的结合。在这一过程中要始终保持姿势的匀称，保持均匀而自然。这样才能使人感到和谐，并表明练习者的功夫已经达到了一定程度。
在这个基础上，进一步可以加深内功的锻炼，探索松、散、通、空的奥秘，这是练就太极拳功夫的必由之路。在运用内气使全身放松时，可以想象内气通过小腹丹田经两腿内微前侧下行，过内踝到达足心涌泉穴，再由外踝向两腿外侧上引至两胯，并且以意导气，向四周散出去，想象其形成一个直径约一米左右的气圈，胯在气圈之中。“散”的过程可以比喻为石头投入水中形成的波纹逐渐散开。运用这种想象之功，可以把内气散发出去。要做到散，就必须使内气遍布全身，畅通无阻，毫不停滞。在练拳的经验中，前人总结出“肘不张、肩不松、胸不开、气不通”的格言，使我们了解到张肘、松肩、开胸这些动作、姿势与内气通畅的密切关系。但必须注意：松肩不是懈肩，张肘不是翘肘，开胸不是挺胸，做到了开胸张肘，才能产生气通的效果。做到了通，才有可能达到“全体透空”的最高境界。因为内气通畅以后，体内脏腑得到调节，可使气血流通，不易受疾病的侵害，而且能够没有任何负担地主动应付环境。所以，松、散、通、空无论对于养生或技击都很重要。
二、身形
练太极拳时，对于身体主要部位的外形姿势有一些基本要求：对头部的要求，按老拳谱的提法是“虚灵顶劲”。对此有人做过通俗的解释叫做“顶头悬”，但由于这些概念不易理解，因此也就很难实行。实际上，这些说法无非是表明头顶要正直，意念向上虚空，和全身一样自然地保持中正安舒。这种姿势和动作主要是体现提起精神，防止萎靡不振。这样才能使大脑中枢神经指挥练拳的全部活动。头部达到要求的具体表现是，下颏微收，颈项和衣领的后部微贴。但要避免因强行僵项而造成头颈呆滞。要使头部和颈部保持灵活舒畅。
胸和背是前后对应的部位。老拳谱上有“含胸拔背”之说，意思是说不要挺胸，使意气内涵。但练不好往往会形成凹胸驼背。这种偏差极为常见，必须注意防止。 “含胸拔背”的主要目的是为了把身形调直，因此，理应提为“开胸和阔背”，使胸背在意气内涵的前提下开阔舒展。这样练拳才能感到舒适，而不致因紧缩而感到揪心。在技击中按照此要求去做才能支撑八面，自如地运用招术。
脊背至尾闾要在一条垂直线上，这是体现“中正安舒”的重点，。脊椎关节放松以及尾闾向下垂悬的基本功练习，对于养生架子的运用、技击架子的发劲都会起到极其重要的作用。
肩肘为上臂的两端，老拳谱上有“沉肩坠肘”之说。意思是说不要耸肩翘肘，那样会影响意气下沉。但是，练习时过于强调沉肩坠肘，会很容易失之于“塌肩夹肘”，动作反而更加僵滞。因此，应该注意“松肩张肘”，使肩肘在意气下沉的基础上，松张自如，并在意想中形成一个于两肩相平的气圈。这样练拳才能感到圆活，不至于拘束而别扭，在技击中也才能够灵敏多变，成为肘部配合手势进行功防的后援。
腕手相连，老拳谱上以“坐腕”表示基本手势。其实坐腕很容易形成手势僵化，因此应注意“鼓腕”。鼓起腕子使手势松软平直，有助于内劲由中指根发出和便于变换手势手法。灵活的手势手法自然会使人感到舒服，气血周流顺畅，这样即使在寒冷的天气里，赤手练拳也会是温暖的。相反，僵硬的手就容易因寒冷而受冻。手可变掌，也可变拳，还可变勾手，但都要避免僵硬。无论在什么动作中用掌，都要保持松软平直，手心中好象老是擎着一个圆活的小气球。无论在什么动作中用拳都不能死死握紧，手心应保留一定的松动余地。在做“单鞭”势的勾手时，手也不能过分弯曲，五指尖要自然下垂，让内劲通过手背由中指根发出。两手在任何时候都不能硬推、硬碰、硬杵，使人有遭受猛烈地碰撞的疼痛之感。
腰胯相通，老拳谱有“松腰松胯”之说，腰是全身动作的中轴，胯随腰转。放松腰胯是使全身动作灵活的关键，要在腰的周围形成一个气圈。要特别注意把腰、胯和全身的活动有机地、协调地联系起来，发挥其养生和技击的功能。在练习松腰松胯时，尤其要注意以中正安舒为标准。既要避免翘臀挺腰，也要防止弯腰驼背。
踝和足是人体的基底，支撑着全身的重量。老拳谱用“十趾抓地”表示双足在练拳时的一种状态。但是这仅仅是指发力的一瞬间而言的。平时练拳时，应该脚踏实地，以意使两足的涌泉穴与地吻接，足跟与足掌要自然地与地面接触。如果平时练拳柔手时，脚指用力抓地，会造成足、踝部的僵滞。双足在运动中同样需要松活。练拳时应意在足心，前进则足跟先落地，后退则足尖先落地，转动则一般以足跟未轴。无论何种步法，均要使重心在“二点”与“四点”之间处于灵活状态。
人体的上肢和下肢是对应的，老拳谱有“外三合”之说，“即手于足合，肘与膝合，肩与胯合”。意思是说运动中的上肢和下肢，尤其是相互对应的关节要互相配合和呼应。根据实践经验，在肩圈、腰圈、胯圈之间要以腰圈为主，上下相随，灵活运转。“外三合”不能简单地理解为外部活动的相互配合，而要不断体会它是用意念来接通有关部位。想象把肩圈接于腰圈之上，将胯圈接于腰圈之下。在练拳时，用意念把肘和腰虚接起来，膝则随腰圈转动，形成肘于膝的相互照应和配合；用意念使肩沉在腰圈上，胯也是随腰圈转动，形成肩于胯的相互照应和配合。通过这些关节的活动把手足带动起来，形成手于足的配合，这样，从整体活动看来就是“外三合”。
Tuesday, December 26, 2006
Friday, December 22, 2006
杨式太极弟子素描
牛春明(1881-1961)，满族，北京人。1901年在意大利天主教会福音医院(国施医院)学医，专攻骨科。适逢健侯师祖患足疾前来就医，牛春明恳请师祖传授太极功夫。健侯师祖已告老退隐，不再牧徒，见牛春明勤恳好学，于1902年命牛春明拜澄甫公为师，由健侯师祖代子传艺，赐名，镜轩”。1907 年，牛春明由医院推荐，任北京市消防队队医；，健侯师祖同时聘为消防队名誉武术教练；牛春明时常得到师祖指点，获益匪浅。1912年，牛春明在中央公园襄助澄甫公授拳；1914年，在杨家武馆任助教。健侯师祖不但将杨家太极之拳剑刀枪及内功心法倾囊相授，而且在晚年秘授点穴之术，可惜师祖未及传授解穴之法，就驾鹤西去。由于牛氏曾练点穴功夫，内劲直透指梢。．某次野餐，忘带开罐头刀，牛师伯即用手指点罐头盒盖。牛春明的听劲功夫极好，一般太极拳家必须身手相粘，方能听劲。牛师伯在散手角斗之时，身手不与对方接触，亦能听劲。例如，你想用右手打他，尚未出手，牛即说： “右手请过来厂你想用左足踢他，尚未起足，牛说： “左足请踢过来!”屡试不爽，令人惊奇。健侯师祖仙逝之后，牛春明曾一路行医，至山西大同、河北石家庄、江西抚州等地，寻师访友，但始终未曾遇见精于点穴术者。1920年，牛春明南下宁、沪、杭，曾在上海哈同路68号设立太极拳馆，’但不久即离沪去浙江，授拳于兰溪、永康一带。一日，永康某拳师来访，在客堂用茶时，此人突然偷袭，牛春明身不离座，转腰随手一送，拳师向后跌出，撞翻桌子，茶具尽碎。翌日，拳师带来三位拳友，分立客堂四角，同时向牛春明围攻，牛氏将四人一
一发出。四人请教以少胜多之秘诀。牛春明曰： “此乃太极听劲功夫，先听后发，疾如闪电，有此薄技在身，故能受困不惊，化险为夷也。”1928年，澄甫公任杭州国术馆教务长，牛春明前往襄助。澄甫公南下上梅、广州，牛春明继任杭州国术馆教务。抗日战争期间，牛春明避祸于乡间。1946年重返杭州，在开元路37号设立牛春明太极拳社，常与通臂拳师马雨荪、八卦拳师王卓诚切磋武艺。解放后，牛春明执教于浙江医科大学、浙江省军区医院、浙江大学。牛春明在杭州青年会教推手时，门徒身后铺垫稻草，牛师大吼一声，门徒即腾空跌出，摔在稻草垫上。1956年，牛春明到北京参加全国武术大会，各省青壮年选手与牛春明推手，均被发至寻丈之外，众人称他为“牛大力士”。牛日： “此言差矣!此乃内劲，并非力气。”1960年，有关方面为牛春明拍摄太极功夫记录片《万年青》。摄影师请求牛师伯露一手真功夫。牛师伯嘱人取一鸟笼，打开笼门，以手掌托住鸟雀，引至笼外，鸟翅扑腾，竟然无法挣脱牛之掌心吸力而起飞，观者莫不称奇，真乃健侯师祖一脉相传之太极功夫也11961年，牛春明师伯因癌症逝世(此乃吸烟过度之后果)。传其衣钵者为商世昌、潘志诚、顾启欧、瞿文、贺鸣声、丁水德等。其女牛筱灵在香港撰写《牛春明太极拳》一书，外孙孟宪民1996年在杭州成立春明太极拳馆，牛师伯后继有人矣。
田兆麟(1891-1960)，乃北京消防队员，健侯师祖见其年轻力壮，勤恳好学，遂多加指点。健侯师祖授拳极其严格，一式架势未达到标准，决不肯教下一式。据田师伯回忆，当初无极式站桩和太极起势，就足足练了半年之久。由于基本功扎实，加上田兆麟甚有悟性，每日在杨家勤学苦练，功夫大有长进，多次请求拜师。因其性急好斗，健侯师祖不允。1915年，田兆麟24岁，被选为救火队领班，健侯师祖指定其向澄甫公叩头拜师，赐名“绍轩”，仍由师祖代子传艺。 1917年，师祖逝世，田师伯再投少侯宗师门下，苦练杨氏家传的快拳及
散手，身手柔绵而气势速猛。少侯公有“千手观音”之美誉，田兆麟手法多变而步法灵巧，颇有少侯公之风格。1921年，田兆麟随少侯公至杭州。杭州人力车夫素有“刨黄瓜儿”之恶习。田兆麟坐上车后，车夫听他是北方口音，遂索要双倍车费。田兆麟不允，车夫上前扯其衣袖，田师伯顺手一探，车夫跌了一个大筋斗。在路边候客的众车夫见状大哗，十余人一涌而上，将田师伯围在核心。但闻哼哈之声不绝于耳，倾刻之间，十余名车夫均被放倒在地。又一次，田兆麟在西湖边茶楼凭窗而坐，品茶观景。两名国民党下级军官要田让座，田兆麟不允。军官撒野动手，被田师伯发出丈外。军官回营召集十余名土兵前来围攻田兆麟，田师伯乘机大显身手，从从容容，将来人一一放倒。田师伯两次遭十余人围攻，所向披靡而本人毫发无损，于是名声鹊起，上门求艺者络绎不绝。1923年，澄甫公在北京重开山门，功夫炉火纯青。田兆麟闻讯后，专程赶回北京，与澄甫公试手。不料一出手即被澄甫公粘住，一筹莫展，连续数次被澄甫公发至丈外。田兆麟原以为自己熟练健侯师祖之中架子及少侯公之小架子快拳，杨家的功夫已集于一身，万万未曾想到澄甫公造诣如此深厚，不禁号啕大哭，跪地不起，重新叩头拜师，虚心求教。由于田师伯曾经得到健侯师祖以及少侯、澄甫两位
宗师亲传口授，功夫不同凡响，曾在杭州国术比赛擂台夺魁。30年代初，田兆麟在上海南市珠宝公所设馆授拳，．工商界人士慕名而来者甚众。田师伯又在外滩公园(现称黄蒲公园)设立拳场，公开授拳，历数十年之久。在50年代，我经常到外滩公园观看田师伯推手。不论功夫多深之徒弟，与田师伯一搭手，就受其控制，不过数分钟，即汗流浃背，不能支持，需要替换。田师伯“车轮大战”几十个回合，谈笑自若，额角上无一滴汗珠。早晨六时公园开门，田师伯即开始授拳，约十时许，到点心铺用一碗面，再与众门徒推丰直到中午十二点，方始回家。各方拳师慕名前来切磋者不少。田师伯一不问来者姓名，二不问是何门派，欣然接手，哼哈之声间，对方即已跌出，田师伯从未失手。有一位练少林拳的码头工人，能举二百余斤之石担：时常在旁边嘲笑田师伯推手并非真功夫。有一次，我在外滩公园观看田师伯与徒弟推手，此人突然在田师伯身后出拳猛击其背部，。田师伯并未回头，只听得他大吼一
声，身前之徒弟与身后之码头工人均跌至一丈以外。田师伯回过头来问此人是否摔痛。此人十分羞愧，满脸通红，解释道：．(‘老师请勿见怪。我想试试您的功夫是不是真的。”田师伯置之—笑。我曾经观摩张达泉、马岳梁、郝少如、何炳泉等各派名师太极推手，可谓各有千秋，然而田兆麟师伯确实与众不同，充分显示杨家 “出手见红”的风格。．’田兆麟早期弟子叶大密、陈志进、杨开儒及晚期弟子沈荣培均擅长推手。由田兆麟口述，弟子陈炎林笔录之《太极拳刀剑捍散手合编》， 1943年由上海国光书局出版，上下两册线装本，详细记录健侯师祖所授之大架、器械及内功基础，可惜未将健侯师祖所传之中架及少侯宗师所传之六十四式小架包括在内，如今杨式中架、小架已后继乏人。
李椿年(1894—1976)，河北交河县人，14岁拜陈殿福为师学少林，又拜傅昆庭为师学绵掌，20岁时与傅海田先生切磋技艺，一搭手即立足不稳，无计可施，连连跌倒，方知太极沾粘劲厉害。经傅先生介绍，李椿年在北京皇家公园(后改称中山公园)投入杨公澄甫门墙，除了在公园学拳架之外，又到杨家武馆研习，被健侯师祖赏识，于1914年嘱其向澄甫公叩头拜师，赐名“雅轩”，亲自代子传艺，除拳剑刀枪之外，师祖授以弹弓绝技。一弹飞出可将数十米外之铁皮大门打烂；以湿土泥丸打墙上的蚊虫，从墙上取下泥丸，蚊虫即粘于泥丸之中。’向空中发一弹丸；随即发放第二丸，可将第一丸击得粉碎；．雅轩师伯身手灵快，； ’推手善用松沉冷脆之短劲，粘枪功力深厚。1928年于南京中央国术馆与少林六合门张某比枪，用进步扔枪法将其摔出寻丈之外。十余位门人持竹剑围攻雅轩师伯，他借助身法步法之变化，化中带击，一一点中对方手腕。1929年，澄甫公在杭州任浙江国术馆教务长，雅轩师伯前往襄助。馆中少林拳师周声洪，手掌能开砖碎石，素有铁臂膊之称，与雅轩师伯闭门切磋，师伯右手虚扬，周某举臂急架，亮出肋部，李师伯立即乘势翻掌向其肋部发放寸劲，周某双臂抱胸蹲伏于地，不能出声；’师伯搀扶他回宿舍服七厘散养伤。事后周某赞曰：“杨门太极散手，神出鬼没。”澄甫公前往沪、粤授拳，雅轩师伯在杭州襄助牛春明大师伯，仍任浙江国术馆太极拳主任教员。1934年，李师伯任南京太极拳社社长。1937年抗日战争爆发，李师伯离南京避难，经徐州、郑州、汉口、沙市、宜昌到重庆、成都，定居四川。国民党骑兵师长徐俊，膂力过人，拜过不少外家拳名师，上门找李师伯比试，以猛虎下山之势猛扑，师伯顺势退步采例，徐俊连摔几个筋斗，翌日即叩头拜师。28集团军融司令郭勋祺
亦拜雅轩师伯为师。郭将军在解放战争中起义；解放后任四川省体委副主任。雅轩师伯于解放后亦担任成都市政仂委员、成都市体委教练，在四川省广授门徒，相对完整地保存了杨家太极拳、剑、刀、枪及推手、散手技艺，其传人有周子能、栗子宜、林墨根、张义敬及女儿李敏弟、女婿陈龙骧等。张义敬编著《太极拳理传真》，1986年重庆出版社出版。陈龙骧、李敏弟编写《杨氏太极拳械汇宗》，包括拳法精解、剑法精解及刀枪精解各一册，9(年代四川科技出版社出版，一再重版添印，备受海内刿拳友赞赏。牛镜轩、田绍轩、李雅轩均由健侯师祖代子传艺， “三轩”为杨式太极拳南传之开路先锋，数十年来唱中华武林各门派武师比试，从未失手，真乃杨门第四代传人中之翘楚也。
张钦霖(非澄甫公外甥张庆麟)河北邢台人，幼丧父母，15岁到杨家为僮仆。健侯师祖夜晚出门授挚；张钦霖每每手执灯笼跟随，耳濡目染，对太极功夫发生兴趣，暗中模仿学习杨氏父子武艺。健侯师祖告老封拳之后，亦将张钦霖选为第四代传人，代子传艺。张氏机敏勤勉，获益良多。1928年，自然门杜心五门人万某在中央国术馆考试名列前茅，欲到杨家一试身手；澄甫公打了通宵麻将，清晨坐在板凳上闭目养神，万某爽然大叫： “杨老师请教”右拳以黑虎偷心之势，直冲澄甫公前胸，澄甫公速将左臂敷粘于对方右臂之上，万某欲进则不能，欲退亦不得脱身，手臂已被粘住。此时张钦霖正侍立于澄甫公身旁，立即跃步上前，举右手侧掌猛劈万某被粘住之右拳，并且从墙上摘下两把半开口之龙泉剑，邀万某决斗。
万氏右拳被劈，已握不住剑，狼狈不堪而去。少林前辈刘百川，能将碗口粗树干用腿扫断，人称“江南第一腿”。刘氏曾请求澄甫公传授太极，澄甫公曰： “太极少林各有千秋，练法殊异，足下之铁腿堪称武林一绝，不必改习太极，各守门户可也”。虽未传艺，两人相敬如宾。刘百川听说万某偷袭杨澄甫，勃然大怒，遂往杜府登门问罪。杜心五深知万某决非刘百川对手，故亲自出马应战。刘百川攻势凌厉，杜心五退至墙角，刘百川见杜已无退路，飞起一腿猛踢，不料杜有轻功，纵身跃上两米高墙说道： “刘兄请上来比试”。刘百川用力过猛，将腿陷入墙内，拔出腿来说道： “杜兄请下来一见高低!”李景林闻讯，唯恐
二虎相争必有一伤，急忙率领澄甫公的徒孙郑佐平前来相劝。杜心五深知刘百川性格豪爽，急呼万氏出来拜见师傅。万氏立即跪下叩头，刘氏只得罢手。此事在武林传播甚广，有人以讹传讹，，说澄甫公在晨起洗漱之时，被万某背后偷袭滑倒于地。张钦霖乃身历其境之当事人，亲口将上述经过情形告知景华师。兹将事实真相被露于此，以正视听。澄甫公见张钦霖挺身相救，深感此人见义勇为。当晚将张钦霖留下，闭门切磋。张之拳艺乃健侯师祖及少侯
宗师传授，以往未曾与澄甫公交手。澄甫公曰： “今晚别无他人。你尽管施展生平所学之武艺，不必客气。”张钦霖屡次进攻，均被澄甫公接劲粘住，弹放至一二丈外。张再三叩拜曰： “吾师神威，弟子佩服，五体投地”。此后澄甫公每晚将张钦霖留下，于夜深入静之时，将杨门内功心法倾囊相授，共三个多月。张氏在健侯少侯门下熏陶多年，根基深厚，悟性甚高，又蒙澄甫公心传口授，精心培养，功夫猛进，化劲轻柔，发劲松沉，举手投足，酷似杨公，比试武艺，杨门师兄弟无出其右者。或云：某某晚戚之拳架颇似澄甫公。景华师曰：某某不过形似而已，徒具外表，未得内功心法真传，张钦霖大师兄深得杨师之真髓，可谓神似。张钦霖练成太极内功之后，拜别恩师，云游四方。山西武术家甚多，张钦霖在山西省与众武师比试，未尝失手，故有“盖山西”之美誉。传闻金丹派道长左蓬莱内功卓绝，张钦霖登门求教。左道长曰： “足下可用任何手法攻吾，决不还手”。张用搬拦捶发劲，左道长
巍然不动，张之右拳触及道长身躯，即不由自主往后腾空弹出。张钦霖恳求左道长收为门徒，修炼道家功夫。澄甫公自粤返沪治病，黄泰亨医师在澄甫公丹田穴扎弯了三枚金针。景华师询问澄甫公：为何老师在丹田穴有若隐若显之气团?澄甫公猛然醒悟： “曼青与汝追随吾多年，已知太极拳体用之大要，但尚未学内功心法，功亏一篑。”遂修书一封，召回大师兄张钦霖，代师传授内功心法。濮冰如之父濮秋丞老先生慷慨资助大师兄往来之盘川与生活费用。但濮老甚感困惑：田绍轩与武汇川二位大师兄就在上海，为何舍近而求远?因此借设宴
为张钦霖接风洗尘之机会，请武汇川作陪，让两位大师兄一见高低。在客厅用茶之后，仆役报告濮公，酒席已经摆好。两位大师兄同时起立，各用右臂挽住对方后腰，躬身谦让道： “师
兄您先请!”不料身材极其魁梧的武汇川突然向前弹跳一步，张钦霖却岿然不动。景华师站在大师兄身后，濮公亦在场，看得清清楚楚，不必推手较技，功夫之深浅已经十分明显。张钦霖遵从师命传毕内功，对景华师及曼青师伯说道： “吾乃闲云野鹤，不耐都市繁华。”未留通讯地址。飘然而去，不知所终。
武汇川于1912年在北京中山公园从澄甫公学拳，1914年正式拜师入门，其拳艺未经健侯师祖传授，直接师承澄甫公。杨家结成对子之推手散手搭档，称为 “相手”。澄甫公身材魁梧异常，精心挑选身长力大、反应灵敏之门徒为“相手”。武汇川、李雅轩、董英杰均担任过杨公之“相手”，其中以武汇川担任“相手” 时间最长，平时陪练推手、散手、粘剑、粘枪以及与澄甫公表演之机会最多。澄甫公授拳，只示范，不多言。徒弟唯有在推手或粘杆对练之时，细心体会澄甫公之身势、发劲、表情，在挨打之中学习。武汇川体重200余斤，常被澄甫公发出一二丈外，因此熟悉澄甫公松沉发劲之方法，善发寸劲，人内透里，气势凶猛。武汇川亦精心挑选身材伟岸之张玉、吴云倬为人室弟子，此二人体重均在180斤以上，武汇川与他们演练活步推手、大履散手，如漆似胶，不即不离，突然发劲，则张、吴二徒必腾空飞出，失重落地之时，犹如山崩地裂，楼板剧烈震动。故上海武术界称田兆麟、武汇川为杨门“哼哈二将”，雅轩师伯亦称赞武师伯之松沉软弹劲深得杨公真传。武师伯心高气傲，标榜其所办之拳社为“杨氏首徒武汇川太极拳社”。1928年，叶大密受(申报)馆之委托，织各门派武术家义演，募集夜校助学金．。武汇川头戴礼帽，身披黑色斗蓬，昂首阔步进入会场，脱下：衣帽往张玉手中一丢，一副旁若无人之态。吴鉴泉从座位上起身相迎，武汇川稍微点点头，态度傲慢。表演之时，众武术家往往点到为止，武汇川连发猛劲，将张玉打得在地毯上翻滚。景华师大吃一惊，思忖澄甫公何等温厚谦虚，大师兄岂可如此鲁莽?武汇川原本练少林拳，1912年在中山公园与牛春明比试失利，遂改学太极。武汇川身强力壮，单臂握住一条桌腿，可将整桌酒席平稳举起，桌面上杯中之酒水丝毫不外溢。太极门一般不练沙袋。汇川师伯按照少林门习惯，在武馆大棵上吊挂6只200斤的沙袋，共1200斤。武师伯站在中间，将6只沙袋推开，沙袋因惯性同时荡回，武师伯拳打、足踢、头撞、肩靠、肘击，不断将沙袋打出，经过长期锻练，周身各处均可发劲。海上闻人张啸林聘请武汇川为武术教师，送他一辆包车，一块手牌，在张所管辖之青楼，均可免费自由出入，武汇川乐此不疲，酒食征逐夜夜不虚。又与人合作投资股票失利，半生积蓄付诸东流。武汇川练推手喜发猛劲，失手将某资本家打伤。此人多次雇用打手伺机报复，均被武汇川击败。资本家遂驾汽车将武师伯撞伤。武汇川在接二连三打击之下，一病不起，患急性肝坏死逝世。仅享年四十又七。陈微明师伯叹曰： “大师兄身如金刚，本当继承杨公衣钵，发扬光大，不料中途夭折，岂非天命？景华师曰： “大师兄只知刻苦练拳，不知修身养
性，可惜，可惜！
田诈霖，自幼师从张秀林学通臂拳，经张公举荐，拜澄甫公研习太极，将两门功夫融会贯通，擅长于散打。在复兴公园(解放前称法国公园)假山前设拳场授徒数十年。余幼年时期，家父在某医院任院长，聘请田师伯来院中授拳，为职工提供练武强身之机会。田师伯以两种拳术示范，多数职工不识太极拳之奥妙，均称愿学通臂。田师伯身法步法极快，站在一丈之外，倏忽之间便窜到眼前，将人腾空弹放而出。因个别职工学习拳法之后相互殴斗，田
师伯合约期满，家父决定不再续聘，十分可惜。解放之后，到公园练拳养生者多，习武者少。田师伯不善言词，推手散打出手甚重，学生不易适应，门徒日渐稀少，贫病交迫而死。复兴公园内之拳场，由其徒弟薛某继承。薛某乃马当路米铺伙计，颇有臂力，70余岁时，仍可将100斤米袋轻轻提起上抛。70年代初，正当 “文化大革命”后期阶段，余在薛某拳场观摩推手。薛某自称丹田内劲充盈，令众门徒用拳击打其下腹部。如果门徒用力按其丹田，则反被弹出。公园中游客感到好奇，亦可上前一试。此时有一位30余岁穿黄色军服之壮汉，用拳抵住薛某丹田穴，薛某咬牙用劲，面色发白，却无法将此人弹出。一望可知，此人乃拳术家。余深恐薛某受伤，遂上前抱拳作揖打圆场道： “薛老师已年迈，请高抬贵手。”遂将壮汉请到一旁交谈。壮汉自称其职业为武装警察，师从普陀山某僧练少林拳多年。当时党中央号召“深挖洞，广积粮”。普陀山亦挖防空洞。其师父可将双手深深插入搅拌水泥石子之铅桶内，徒手穿墙取砖易如反掌。如果与人交手，伸手即可穿胸洞肺。壮汉惊叹师傅神力。其师曰：“汝不知山外有山，天外有天!余年轻时，云游至上海，闻杨家太极拳之名，到田兆麟家登门请教。余一拳打去，如中败絮，随即被其往后反弹，向窗外腾空飞出，余急以
双腿钩住窗框，坐在窗沿上双手合掌高呼：阿弥陀佛!打得好，打得好!遂从窗上跳下，叩了三个响头，拜田兆麟为师兄。吾今日心血来潮，想念田师兄。汝可前往上海拜见师伯，领教太极功夫。”余告知壮汉：师伯已经作古。壮汉闻之怅然若失，告别而去。
崔立志，字毅士(1892--1970)，河北任县人。幼年师从镖师刘瀛州习三皇炮捶，然后向郝为真之门徒、孙禄堂之师兄李香远学武式开合太极小架， 1907年开始学习杨式大架太极拳，1909年正式拜澄甫公为师，成为人室弟子。1928到1936年，崔师伯随澄甫公南下，授拳于宁、沪、．杭、汉口、广州等地。杨公谢世之后，崔师伯自立门户，1945年回北京，解放初创立“北京永年太极拳社”，并任北京市武协委员。其拳、剑、刀、枪、推手、大捋均得杨师真传，尤其擅长推手及杨式大枪。崔立志之拳式宽大舒展，浑厚庄重，气势腾然，合乎澄甫公之早年风格。推手之时，先吸气蓄劲，在得机得势之时，骤然发劲，将对手腾空发出。崔师伯在上海永年拳社，曾经坐在凳子上与傅钟文的徒弟推手，‘师伯突然发劲，将地板震裂，凳足下陷于地板中。傅钟文面色陡变，但崔立志是其师伯，不便发作。崔立志之孙崔仲三，自幼习武，秉承家学，多次获北京市太极拳比赛冠军。 ．
陈微明(1881—1958)，湖北蕲水人，出生于书香门第，1901年与兄弟乡试同科中举，一门三魁。微明先生自幼体弱多病，于1915年拜孙禄堂为师，练形意、八卦，体魄由弱转强。1917年，拜澄甫公为师，学习杨式拳、剑、刀、枪、推手、散手。1925年，在上梅武昌路创办致柔拳社，推广杨氏太极，沪上名人王一亭、聂云台等均来就学，当年5月2日(申报)曾有详细报道。由澄甫公口授，陈微明笔录之(太极拳术)一书，采用澄甫公早年之拳照，于同年由中华书局出版，致柔拳社发行，为杨式太极重要参考资料。1929年，致柔拳社迁到西藏路宁波同乡会底层。当时同乡会四楼有少林武馆，由徐文甫、陈铎鸣二位任教授。徐文甫身材魁梧，能将百余斤重之石担用足尖挑起，然后单手抓举。陈铎鸣乃南京路华德钟表行经理，亦是身强力壮。徐文甫到致柔拳社挑战。陈微明乃身材矮小之文弱书生。徐文甫使用少林钻拉拳招数，连进三步。陈微明以倒撵猴式化解，连退三步，然后右手粘住来拳，，用野马分鬃式将徐腾空发出，跌倒于丈外，徐文甫身穿中装短褂，左胸月牙形表袋中的怀表摔得粉碎。微明师伯将其扶起。徐文甫、陈铎鸣即请求人社学太极拳。三个月后，两人开始学习四正推手，陈微明只用挤式，屡次将两人发出寻丈之外，撞在墙上。于是两人上楼摘下少林武馆招牌，专心学习太极。有一次，徐文甫收账回宁波，腰包中有数十枚银元，在船上被人发现。两名歹徒下船后尾随徐文甫，走了十余里路，来到一座木桥上。两名歹徒见四周无人，想乘机下手，徐文甫突然转身蹬脚，一名歹徒落水，另一名歹徒持刀冲上前来，徐文甫
一手采住歹徒持刀之右手，用了一招斜飞式，将此人打落水中。另一次，两名强盗到华德表行抢劫。陈铎鸣用采劲夺下歹徒手枪，将其押送老闸巡捕房，英国警官奖赏陈铎鸣银洋三百元。致柔拳社之甲种班，采用三年学制。第一年学太极拳、定步推手、太极剑。第二年学太极长拳(即快架)、动步推手。第三年学大掘、散手、对剑、太极枪。此乃杨氏太极之系统训练方法。致柔拳社第一届第一名毕业生赵敌七，基本功夫扎实，打遍上海日本柔道馆未逢对手，后来被日本浪人暗杀。 1951年，致柔拳社从宁波同乡会撤退，迁至永嘉路陈宅。除了(太极拳术)之外，陈师伯还编写了(太极剑(附太极长拳)) (1928年中华书局出版)、 (太极答问(附单式练法)) (1929年中华书局出版)，1936年，他又编写了(八卦掌擒拿图)，陈师伯确实是一位文武兼备的优秀武术教师。其关门弟子林炳尧于前年逝世。历史悠久之致柔拳社，终于后继乏人。
董英杰，河北任县人，自幼聪颖而体弱。董家之世交刘瀛州先生，介绍董英杰拜李香远先生为师，学习武式小架开合太极拳。李师使一中指以内劲微按肌肤，令其痛入骨髓。董师伯刻苦用功，数年之后，基础扎实，体魄魁梧，广纳四方豪杰，以武会友。慕杨氏太极之名，于1926年踵门跪求杨公澄甫收录为徒。杨公见其态度诚恳，怜其求艺苦衷，遂允其拜师入门，改习杨氏大师伯深得杨氏太极之精髓，轻灵沉着兼备，善用粘黏揉搓劲。推手之时，与人一搭手，对方即东倒西歪立足不稳，师伯乘机发劲。因陈济棠、李宗仁来函恭请，杨公于1933年率董英杰、杨守中等赴粤，任广东省政府参事，教授公职人员练拳，董英杰担任其主要助手与演练推手、散手时之“相手”。1935年，杨公水肿病复发，回沪就医，董英杰与师弟守中(杨公之长子振铭)共承衣钵，留粤传授太极拳。日寇占领广州、香港时，董师伯隐居澳门，不愿同流合污。抗日战争胜利后，师伯前往泰国授拳。泰拳善用肘击、膝打等各种毒招，令对手伤残，乃举世闻名之凶狠猛恶拳法。董师伯初至泰国之时，泰拳名手上门比试者络绎不绝，与董师伯交手，即被发出寻丈之外，无一幸免者。松柔和缓的太极拳，居然在尚武之乡泰国站稳足跟，发扬光大，岂非武林奇观?1948年，英杰太极拳学院出版师伯所著《太极拳释义)，包括董师伯本人之拳照，以及得白杨家之太极拳古典经论。董师伯之开
山弟子为刘同禄，在沪著名传人为乐焕之、董世祚，海外传人甚多，不及一一详记。
褚桂亭(1890—1977)，字德新，河北任邱县人。自幼习武，从程德录、黄柏年、姜玉和习形意八卦，从郝恩光学三合刀，从李景林学武当对剑。1929 年，在杭州拜杨公澄甫为师，学习杨式大架太极拳及器械、推手。解放前曾任国民党军队武术教官，解放后长期在上海授拳，于人民公园(即解放前之跑马厅)设立拳场；文化大革命后，在闵行区设场授拳，门徒众多，其传人为华春容。褚桂亭将太极、形意、八卦融为一体，与人比试时，善用连环手法。若对手化解其第一招，则第二招随后已到，若化解其第二招，则第三招已中其身，体现太极拳粘黏连随之风格。
郑曼青(1901—1975)，名岳，别号玉井山人、曼髯，浙江永嘉人。擅长诗、书、医、画、拳，人称“五绝”，深得博大精深中华传统文化之精髓，曾任上海暨南大学与美术专门学校教授，景华师曾向其学中国画。因患肺结核病，参加叶大密主办的武当太极拳社，与黄景华、濮冰如同学。1928年，杨公自宁来沪，经叶大密介绍，郑曼青、黄景架，潜心修练，得其要旨。经澄甫公口授，董英杰笔录，写成(太极拳使用法)一书，阐述杨氏太极拳理拳法，1931年由文光印务馆出版。此书内容极其丰富，而文字稍嫌俚俗，受到叶大密批评，澄甫公命景华师往书铺收回余书焚毁，故原始版本流传不广。但杨守中与董英杰曾在香港、泰国将此书再版，在海外流传。1983年夏，北京中国书店复制出版《中国传统武术丛书》，将此书选人《太极拳选编》，于1984年出版。此书披露澄甫公晚年之拳架以及散手对敌图，田兆麟与董英杰对练之粘枪图照，杨氏家藏秘传之拳经拳谱，乃研习杨氏太极之重要参考资料。董华、濮冰如等均请澄甫公指点，濮冰如因其父濮秋丞社会地位甚高，澄甫公来沪又鼎力相助，故首先拜师入门。郑曼青精于歧黄之术，太师母侯夫人患病，服其所开中药处方，霍然痊愈，澄甫公甚为感激。景华师练功刻苦，办事谨慎，担任守中师伯每日对练之“相手”，甚得杨公嘉许。故于．1930年之后相继拜师入门，成为杨公人室弟子。由澄甫公口授，曼青师伯与景华师笔录，写成(太极拳体用全书)，1933年由上海大东书局出版，除澄甫公本人之外，永嘉郑曼青与吴江黄景华均在书后版权页署名(作者及校者)。 1935年，澄甫公自粤返沪养病，考虑到郑曼青与黄景华均为身材瘦小之书生，若无卓绝内功，难以在武林立足，遂手谕张钦
霖大师兄回沪传授内功心法，兹后这两位后期弟子功力大进。郑曼青师伯与人比试时，善用太极长拳(即快拳)之滑步，上前贴身打短劲，虽然身材矮小，但发劲凌厉，仍可将人打伤。1939年，郑师伯至重庆任中央训练团武术教师，1940年至1944年，任教育部编审委员，参与编写(国术教材)。曼青师伯艺高胆壮，不但与各地武林名手切磋武艺，而且敢于挑战身高马大的西洋拳击手。郑师伯曾迎战英国军舰水兵拳击冠军，一出手即将对方击出丈外。另一次，在庆祝抗战胜利大型招待会上，郑师伯公开邀请各国使领馆武官比试，12名武官应声下场。郑师伯在倾刻之间战胜其中6人，另外6名武官自动放弃比试。郑师伯自此闻名遐迩。
1950年，郑曼青至台湾定居，将杨式拳架删繁就简，共47势，沿用许宣平“三世七”历史名称，定名为郑子简易37式太极拳。在成功中学设立时中拳社，入门弟子有梁栋材、叶秀挺、刘锡亨、黄性贤、陈志诚、宋志坚、罗邦桢等。1965年，郑师伯游历欧美，传播太极拳及经史书画等中国传统文化。1970年，在纽约设环球拳社，传授37式郑子太极拳。晚年受聘于文化大学，回台湾教授<易经)。1956年，叶秀挺、黄性贤前往新加坡、马来西亚授拳。1957 年，陈志诚在纽约设武馆，擅长于散手。此后梁栋材在波士顿、罗邦桢在旧金山设馆。1976年，刘锡亨在台北恢复时中拳社，退休后由徐忆中接任。宋志坚于 1978年开始募集基金，于1981年在台湾基隆成立中华太极馆，自任董事长，由其弟子吴荣辉任馆长，推广64式简易太极拳。由于郑氏师生数十年锲而不舍的勤奋开拓，体用兼备之杨氏松柔拳法在海外广为传播。郑氏不仅参与笔录杨公<太极拳体用全书)，又自撰<郑子太极拳十三篇)、<郑子太极拳自修新法)、英文版<太极拳)。郑师伯文武兼修，乃杨公后期弟子中之佼佼者也。
杨氏第四代传人，尚有王旭东、阎月川(仲魁)、徐岱山、尤志学、汪永泉等，未随澄甫公来沪，故本文略而不述。兹将杨氏在上海之第五代传人稍作介绍。
叶大密(1888-1973)，号柔克斋主，浙江文成人。1917年在杭州拜田兆麟为师，学杨式太极拳，乃田师伯开门弟子，1926年在上海倡办《武当太极拳社》，传授拳、剑、推手。郑曼青、黄景华、濮冰如在列入澄甫公门墙之前，均在叶大密拳社研习。叶大密传授之杨式大架，包含健侯师祖中架子部分内容，人称“叶家拳”。叶大密除太极拳之外，擅长婆罗门导引和推拿医术。解放后在复兴公园设场授拳，在黄浦区推拿门诊部行医。叶大密聪明好学而有急智。澄甫公教授人室弟子推手、散手之身法步法手法，往往亲身示范。每逢叶大密进门，澄甫公立即拂袖收势，端坐不动。待叶走后，澄甫公曰： “此人聪明。汝辈愚钝，吾再三示范，尚未弄明白。若此人旁观片刻，立即领悟，牢记在心。”解放前，叶大密在武馆授拳，有一名身材魁梧、手持三枚铁弹之黑道人物上门挑衅，要求比试。叶心中思忖，此等人物惹不起，不论输赢，均对拳社不利。于是对此人说道： “吾今日有事，明日再向足下请教。”遂出门雇黄包车沿霞飞路(现称淮海路)直奔杜美路(现称东湖路)。流氓立即跳上另一辆黄包车，紧紧尾随不舍。叶大密嘱车夫把车拉进杜公馆。流氓抬头一望，此乃祖师爷杜月笙宅邸，岂敢造次?从此销声匿迹，不敢前来比试。叶大密晚期弟子金仁霖研究拳经颇有心得；蔡松芳深得杨式太极松柔中定要旨，推手造诣甚高，人若击之，必反弹跌出，现在广东佛山授拳。
张玉是武汇川师伯之大弟子，武功人品均优。武师伯47岁逝世，遗下孤儿寡孀，无依无靠。张玉将每月授拳所得之酬金交付师母，抚育师弟，直至其成家立业。景华师敬重其人品，与其交往，切磋拳艺。张玉之拳架乃武?正川所传之“三世七”，由澄甫公老架演化而成，松沉中定，浑厚大方，在每个拳势定式之前，必以内劲鼓荡，气势腾然。张玉擅长推手，发长劲可将人击出丈外，发短劲则内脏震动。解放前，张玉即在复兴公园(当时称法国公园)授拳，有外地拳师前来挑衅，俗称 “踢场子”。张玉将其邀往家中，关门比试。此人以直拳猛击张玉胸部，张玉即用搬拦锤接劲化打，发短劲回击对方胸部，此人立即口吐鲜血，跪地不起。张玉给予盘缠，嘱此人回乡调理。解放初期，仍有人来“踢场子”。第一日，一名青年到复兴公园拳场与张玉试手，突发冷劲，张玉接劲将其弹出。第二日，另一名青年上场挑衅，亦被张玉打跑。张玉深诸江湖之道，嘱一门徒尾随其后，调查其背景。徒弟归来汇报，此人到嵩山路淮海公园，向其师父哭诉。张玉得知此位师父乃褚桂亭门徒，遂立即通报其师尊。第三日，该拳师至复兴公园张玉拳场寻仇，不料褚桂亭突然从竹亭内走出，喝道：“徒儿休得无礼!吾等均为杨门弟子，岂可同室操戈？张玉一位门生出面打圆场，请双方到复兴公园后门洁而精川菜馆聚餐，化解彼此恩怨。张玉之传人名王仲良，因胆囊手术医疗事故死亡，十分可惜。武师伯之另一位传人吴云倬，长期在中山公园(解放前称兆丰公园)授拳，其传人姚少平亦善发短劲。武师伯之胞侄武贵卿在襄阳公园(解放前称杜美公园)授拳，乃“半途出
家”，功力不及张玉、吴云倬两位师兄。
乐焕之是董英杰师伯在沪弟子，深得杨家松柔拳法精髓，曾在中法学校(现为黄浦区光明中学)担任国文教员。满族武术家佟忠义(1879—1％3)擅长于六合拳、摔跤与正骨伤科医术，曾经战胜日本柔道高手，在上海开设忠义拳术社，颇有声誉。中法学校聘请佟忠义担任校医，为本校运动员疗伤。乐焕之与佟忠义在中法学校共事多年，经同僚怂恿，友好切磋拳艺。佟忠义上前拉住乐焕之臂膀，欲用摔法。不料乐焕之柔若无骨，转腰一化，佟忠义反而失势跪倒。乐焕之急忙将佟扶起，两人友好如初。佟氏回拳社，即告诫徒众：太极拳借劲柔化，奥妙之极，此后遇到太极门行家，切不可轻易出手!董师伯另一位弟子董世祚，原为法商电力公司工程师，亦擅长推手、散手，经常以武会友，与各门派武师比试，未尝失手。闻心意拳家罗嵩高大名，遂登门请教。罗之身手冷快绝伦，董世祚一搭手即被击出，方知中华武术深奥无穷。另一位传人董斌，已80余岁，至今仍在人民广场上海市图书馆后侧授拳。
傅钟文乃澄甫公之远戚。健侯师祖之长子兆熊，字少侯，号梦祥；次子兆元早亡；三子兆清字澄甫。兆元之女杨聪，配赵树堂，生子名赵斌，女儿名赵桂珍。傅钟文乃赵桂珍之夫婿，杨兆元之外孙女婿，澄甫公之侄外孙女婿也。傅钟文、傅声远、傅清泉编著之《嫡传
杨式太极拳教练法》第4页12行，提及傅钟文与杨公之“侄外甥女结亲”。 “外甥”与“外孙”，音同字不同，仅一字之差，傅钟文即由第五代升至第四代，与其堂舅杨振
铭同辈矣!此系笔误抑或排版错误?非也!书前之图照第6页，第二张照片之下注明： “傅声远与师叔崔毅士先师及师叔牛春明先师合影。”按照《太极学报》第19期于志钓教授文章，傅钟文生于1908年。傅氏三代所编《嫡传练法》一书，第4 张图照下注明：傅钟文出生于1903年。牛春明师伯1901年遇健侯师祖，于1902年拜澄甫公为师。崔毅士师伯1907年至杨家学拳，于1909年拜澄甫公为师。即使傅仲文确实生于1903年，怎有可能成为牛、崔
二位师伯之师兄?试问：他在何年何月拜师?当年傅钟文在盛和花号当伙计，每周六到杨家住一宿，星期天整日练拳。永年家乡风俗称外公为姥爷，澄甫公排行第三，故傅钟文称澄甫公为三姥爷，称杨振铭为大舅，杨振基为二舅，称澄甫公之弟子为师伯、师叔。当时在杨家学拳之人极多，澄甫公空闲之时，偶而亲自指点，一般即向众位师伯、师叔请教。此乃傅钟文在杨氏太极门中之真实地位也。傅氏子孙忽然将其抬高至牛春明、崔毅士之上，成为第四代掌门大师兄，岂非自欺欺人?! 如果摒弃此等画蛇添足之举动，傅钟文确实有其贡献。一是为
堂舅杨振基、杨振铎介绍工作，使其生活安定。二是在上海长期免费授拳，推广外形比较合乎规矩之杨式拳架。如能根据事实稍作更正，则《嫡传教练法》仍不失为一本可用之启蒙读物，社会公众对傅氏三代亦必定更为尊重。建议将此书图照14页之“推手发劲”照片删去。
杨氏太极不论发长劲或短劲，均不可能出现发劲者后足跟离地之奇怪姿势!刊登如此离谱之拳照，实在有损于杨氏太极之清誉。
顾留馨，1908年生，上海市人，1925年在上海南洋高级商校毕业，考入文治大学。1926年从刘震南学六合拳，1927年人陈微明致柔拳社，然后参加汇川太极拳社学杨式太极拳，两次学拳均不满一年，养生拳架尚未练顺，更谈不上任何太极功夫。顾氏于1934年人共青团，不久又加人中国共产党。因其对革命有功，解放后曾任黄浦区区长，1950年任上海市武术协会主席，后来又主持市体育宫工作，成为上海武术界最高领导人(当时杨门第四代传人张钦霖已人山修道，武汇川因病早逝，董英杰、杨守中、郑曼青在海外，牛春明在杭州、李雅轩在四川)，地位崇高，极受尊敬。上海地灵人杰，为杨门传人最为集中之处。外滩公园有田兆麟，复兴公园有田作霖、叶大密、张玉、华春容(此人后来转至衡山公园设场)，褚桂亭在人民公园，吴云倬在中山公园，武贵卿在襄阳公园，陈微明在宁波同乡会，傅钟文、傅钟元在南京路仙乐书场门外路边空地设场授拳。此外尚有不担任拳教师之黄景华、濮冰如。上海具有如此丰厚之杨氏太极拳第四、第五代人才资源，若顾氏不负党与人民重托，加以精心呵护，妥善管理，则发扬中华武术精华大有希望。可惜事态之发展并非如此。顾氏本身并非武师，却以武坛盟主自居，说一不二。顾留馨组织各路拳师参加学习，首先关注田兆麟。因其继承健侯、少侯、澄甫三位宗师之大、中、小拳架及推手、散手、器械技艺，集杨家功夫之大成，故请其献宝，揭示杨家秘传真功。田兆麟功夫乃数十年挨打、苦练而成，岂肯无缘无故轻易泄漏?于是他摸摸光头装糊涂，推托道： “吾年纪大了，都不记得了。”田作霖、陈微明只知练拳必须有真功夫，不知一切均须服从党的领导，见顾氏毫无功夫，自然心中不服。1950年，上海武术界在陕西南路体育馆举办抗美援朝捐献飞机大炮义演，吾亦买票前往观摩。田兆麟表演推手，挥手即将对方弹放而出。某少林拳师不服，入场向田兆麟挑战。田兆麟乐不可支，一摸光头，就想动手施展当年在杭州打群架之身手。佟忠义一看光景不对，立即下场向两边作揖相劝，并且与孙女表演一套拐子进剑，作为打圆场。顾氏深知功力深厚之第四代杨门前辈无法驾驭，一方面鼓吹陈王廷造拳谬论，褒陈而贬杨。另一方面，将傅钟文升格为杨式太极拳“代表人物”，借助各种传媒大树特树，并且故意冷落田兆麟、田作霖、陈微明等资深前辈，聘请傅钟文在体育宫教杨式拳架，聘请张玉在武协教杨式推手。陈微明因爱徒赵敌七被人暗杀、独子陈邦武英年早逝，心灰意冷，吃素念佛，又遭唐豪、顾留馨批判，愤郁而终。田作霖晚年贫病交迫，丧葬费由复兴公园武术组长张玉出面募集。田兆麟空有一身功夫，甚至不能在体育宫谋一个教练职位，只能以民间艺人身份，在公园设场授拳，无固定工资收入，有时不免借酒消愁。某弟子送两瓶高浓度白酒，与田师伯共饮。弟子走后，田师伯举杯独酌，将所剩之白酒饮完。翌晨，家属呼唤田师伯起床，始发觉其酒精中毒身亡。此后学习杨式太极拳者日渐增多，不过是徒有其表之柔软晨操而已。欲觅 “哼哈二气”、 “出手见红”、 “四两拨千斤”之杨氏太极真功夫，可谓难上加难。传闻四川李师伯、杭州牛师伯以及海外董、杨、郑师伯一脉真传尚存，吾辈当焚香祝祷，望其发扬光大，保存杨门武技之精粹!
一发出。四人请教以少胜多之秘诀。牛春明曰： “此乃太极听劲功夫，先听后发，疾如闪电，有此薄技在身，故能受困不惊，化险为夷也。”1928年，澄甫公任杭州国术馆教务长，牛春明前往襄助。澄甫公南下上梅、广州，牛春明继任杭州国术馆教务。抗日战争期间，牛春明避祸于乡间。1946年重返杭州，在开元路37号设立牛春明太极拳社，常与通臂拳师马雨荪、八卦拳师王卓诚切磋武艺。解放后，牛春明执教于浙江医科大学、浙江省军区医院、浙江大学。牛春明在杭州青年会教推手时，门徒身后铺垫稻草，牛师大吼一声，门徒即腾空跌出，摔在稻草垫上。1956年，牛春明到北京参加全国武术大会，各省青壮年选手与牛春明推手，均被发至寻丈之外，众人称他为“牛大力士”。牛日： “此言差矣!此乃内劲，并非力气。”1960年，有关方面为牛春明拍摄太极功夫记录片《万年青》。摄影师请求牛师伯露一手真功夫。牛师伯嘱人取一鸟笼，打开笼门，以手掌托住鸟雀，引至笼外，鸟翅扑腾，竟然无法挣脱牛之掌心吸力而起飞，观者莫不称奇，真乃健侯师祖一脉相传之太极功夫也11961年，牛春明师伯因癌症逝世(此乃吸烟过度之后果)。传其衣钵者为商世昌、潘志诚、顾启欧、瞿文、贺鸣声、丁水德等。其女牛筱灵在香港撰写《牛春明太极拳》一书，外孙孟宪民1996年在杭州成立春明太极拳馆，牛师伯后继有人矣。
田兆麟(1891-1960)，乃北京消防队员，健侯师祖见其年轻力壮，勤恳好学，遂多加指点。健侯师祖授拳极其严格，一式架势未达到标准，决不肯教下一式。据田师伯回忆，当初无极式站桩和太极起势，就足足练了半年之久。由于基本功扎实，加上田兆麟甚有悟性，每日在杨家勤学苦练，功夫大有长进，多次请求拜师。因其性急好斗，健侯师祖不允。1915年，田兆麟24岁，被选为救火队领班，健侯师祖指定其向澄甫公叩头拜师，赐名“绍轩”，仍由师祖代子传艺。 1917年，师祖逝世，田师伯再投少侯宗师门下，苦练杨氏家传的快拳及
散手，身手柔绵而气势速猛。少侯公有“千手观音”之美誉，田兆麟手法多变而步法灵巧，颇有少侯公之风格。1921年，田兆麟随少侯公至杭州。杭州人力车夫素有“刨黄瓜儿”之恶习。田兆麟坐上车后，车夫听他是北方口音，遂索要双倍车费。田兆麟不允，车夫上前扯其衣袖，田师伯顺手一探，车夫跌了一个大筋斗。在路边候客的众车夫见状大哗，十余人一涌而上，将田师伯围在核心。但闻哼哈之声不绝于耳，倾刻之间，十余名车夫均被放倒在地。又一次，田兆麟在西湖边茶楼凭窗而坐，品茶观景。两名国民党下级军官要田让座，田兆麟不允。军官撒野动手，被田师伯发出丈外。军官回营召集十余名土兵前来围攻田兆麟，田师伯乘机大显身手，从从容容，将来人一一放倒。田师伯两次遭十余人围攻，所向披靡而本人毫发无损，于是名声鹊起，上门求艺者络绎不绝。1923年，澄甫公在北京重开山门，功夫炉火纯青。田兆麟闻讯后，专程赶回北京，与澄甫公试手。不料一出手即被澄甫公粘住，一筹莫展，连续数次被澄甫公发至丈外。田兆麟原以为自己熟练健侯师祖之中架子及少侯公之小架子快拳，杨家的功夫已集于一身，万万未曾想到澄甫公造诣如此深厚，不禁号啕大哭，跪地不起，重新叩头拜师，虚心求教。由于田师伯曾经得到健侯师祖以及少侯、澄甫两位
宗师亲传口授，功夫不同凡响，曾在杭州国术比赛擂台夺魁。30年代初，田兆麟在上海南市珠宝公所设馆授拳，．工商界人士慕名而来者甚众。田师伯又在外滩公园(现称黄蒲公园)设立拳场，公开授拳，历数十年之久。在50年代，我经常到外滩公园观看田师伯推手。不论功夫多深之徒弟，与田师伯一搭手，就受其控制，不过数分钟，即汗流浃背，不能支持，需要替换。田师伯“车轮大战”几十个回合，谈笑自若，额角上无一滴汗珠。早晨六时公园开门，田师伯即开始授拳，约十时许，到点心铺用一碗面，再与众门徒推丰直到中午十二点，方始回家。各方拳师慕名前来切磋者不少。田师伯一不问来者姓名，二不问是何门派，欣然接手，哼哈之声间，对方即已跌出，田师伯从未失手。有一位练少林拳的码头工人，能举二百余斤之石担：时常在旁边嘲笑田师伯推手并非真功夫。有一次，我在外滩公园观看田师伯与徒弟推手，此人突然在田师伯身后出拳猛击其背部，。田师伯并未回头，只听得他大吼一
声，身前之徒弟与身后之码头工人均跌至一丈以外。田师伯回过头来问此人是否摔痛。此人十分羞愧，满脸通红，解释道：．(‘老师请勿见怪。我想试试您的功夫是不是真的。”田师伯置之—笑。我曾经观摩张达泉、马岳梁、郝少如、何炳泉等各派名师太极推手，可谓各有千秋，然而田兆麟师伯确实与众不同，充分显示杨家 “出手见红”的风格。．’田兆麟早期弟子叶大密、陈志进、杨开儒及晚期弟子沈荣培均擅长推手。由田兆麟口述，弟子陈炎林笔录之《太极拳刀剑捍散手合编》， 1943年由上海国光书局出版，上下两册线装本，详细记录健侯师祖所授之大架、器械及内功基础，可惜未将健侯师祖所传之中架及少侯宗师所传之六十四式小架包括在内，如今杨式中架、小架已后继乏人。
李椿年(1894—1976)，河北交河县人，14岁拜陈殿福为师学少林，又拜傅昆庭为师学绵掌，20岁时与傅海田先生切磋技艺，一搭手即立足不稳，无计可施，连连跌倒，方知太极沾粘劲厉害。经傅先生介绍，李椿年在北京皇家公园(后改称中山公园)投入杨公澄甫门墙，除了在公园学拳架之外，又到杨家武馆研习，被健侯师祖赏识，于1914年嘱其向澄甫公叩头拜师，赐名“雅轩”，亲自代子传艺，除拳剑刀枪之外，师祖授以弹弓绝技。一弹飞出可将数十米外之铁皮大门打烂；以湿土泥丸打墙上的蚊虫，从墙上取下泥丸，蚊虫即粘于泥丸之中。’向空中发一弹丸；随即发放第二丸，可将第一丸击得粉碎；．雅轩师伯身手灵快，； ’推手善用松沉冷脆之短劲，粘枪功力深厚。1928年于南京中央国术馆与少林六合门张某比枪，用进步扔枪法将其摔出寻丈之外。十余位门人持竹剑围攻雅轩师伯，他借助身法步法之变化，化中带击，一一点中对方手腕。1929年，澄甫公在杭州任浙江国术馆教务长，雅轩师伯前往襄助。馆中少林拳师周声洪，手掌能开砖碎石，素有铁臂膊之称，与雅轩师伯闭门切磋，师伯右手虚扬，周某举臂急架，亮出肋部，李师伯立即乘势翻掌向其肋部发放寸劲，周某双臂抱胸蹲伏于地，不能出声；’师伯搀扶他回宿舍服七厘散养伤。事后周某赞曰：“杨门太极散手，神出鬼没。”澄甫公前往沪、粤授拳，雅轩师伯在杭州襄助牛春明大师伯，仍任浙江国术馆太极拳主任教员。1934年，李师伯任南京太极拳社社长。1937年抗日战争爆发，李师伯离南京避难，经徐州、郑州、汉口、沙市、宜昌到重庆、成都，定居四川。国民党骑兵师长徐俊，膂力过人，拜过不少外家拳名师，上门找李师伯比试，以猛虎下山之势猛扑，师伯顺势退步采例，徐俊连摔几个筋斗，翌日即叩头拜师。28集团军融司令郭勋祺
亦拜雅轩师伯为师。郭将军在解放战争中起义；解放后任四川省体委副主任。雅轩师伯于解放后亦担任成都市政仂委员、成都市体委教练，在四川省广授门徒，相对完整地保存了杨家太极拳、剑、刀、枪及推手、散手技艺，其传人有周子能、栗子宜、林墨根、张义敬及女儿李敏弟、女婿陈龙骧等。张义敬编著《太极拳理传真》，1986年重庆出版社出版。陈龙骧、李敏弟编写《杨氏太极拳械汇宗》，包括拳法精解、剑法精解及刀枪精解各一册，9(年代四川科技出版社出版，一再重版添印，备受海内刿拳友赞赏。牛镜轩、田绍轩、李雅轩均由健侯师祖代子传艺， “三轩”为杨式太极拳南传之开路先锋，数十年来唱中华武林各门派武师比试，从未失手，真乃杨门第四代传人中之翘楚也。
张钦霖(非澄甫公外甥张庆麟)河北邢台人，幼丧父母，15岁到杨家为僮仆。健侯师祖夜晚出门授挚；张钦霖每每手执灯笼跟随，耳濡目染，对太极功夫发生兴趣，暗中模仿学习杨氏父子武艺。健侯师祖告老封拳之后，亦将张钦霖选为第四代传人，代子传艺。张氏机敏勤勉，获益良多。1928年，自然门杜心五门人万某在中央国术馆考试名列前茅，欲到杨家一试身手；澄甫公打了通宵麻将，清晨坐在板凳上闭目养神，万某爽然大叫： “杨老师请教”右拳以黑虎偷心之势，直冲澄甫公前胸，澄甫公速将左臂敷粘于对方右臂之上，万某欲进则不能，欲退亦不得脱身，手臂已被粘住。此时张钦霖正侍立于澄甫公身旁，立即跃步上前，举右手侧掌猛劈万某被粘住之右拳，并且从墙上摘下两把半开口之龙泉剑，邀万某决斗。
万氏右拳被劈，已握不住剑，狼狈不堪而去。少林前辈刘百川，能将碗口粗树干用腿扫断，人称“江南第一腿”。刘氏曾请求澄甫公传授太极，澄甫公曰： “太极少林各有千秋，练法殊异，足下之铁腿堪称武林一绝，不必改习太极，各守门户可也”。虽未传艺，两人相敬如宾。刘百川听说万某偷袭杨澄甫，勃然大怒，遂往杜府登门问罪。杜心五深知万某决非刘百川对手，故亲自出马应战。刘百川攻势凌厉，杜心五退至墙角，刘百川见杜已无退路，飞起一腿猛踢，不料杜有轻功，纵身跃上两米高墙说道： “刘兄请上来比试”。刘百川用力过猛，将腿陷入墙内，拔出腿来说道： “杜兄请下来一见高低!”李景林闻讯，唯恐
二虎相争必有一伤，急忙率领澄甫公的徒孙郑佐平前来相劝。杜心五深知刘百川性格豪爽，急呼万氏出来拜见师傅。万氏立即跪下叩头，刘氏只得罢手。此事在武林传播甚广，有人以讹传讹，，说澄甫公在晨起洗漱之时，被万某背后偷袭滑倒于地。张钦霖乃身历其境之当事人，亲口将上述经过情形告知景华师。兹将事实真相被露于此，以正视听。澄甫公见张钦霖挺身相救，深感此人见义勇为。当晚将张钦霖留下，闭门切磋。张之拳艺乃健侯师祖及少侯
宗师传授，以往未曾与澄甫公交手。澄甫公曰： “今晚别无他人。你尽管施展生平所学之武艺，不必客气。”张钦霖屡次进攻，均被澄甫公接劲粘住，弹放至一二丈外。张再三叩拜曰： “吾师神威，弟子佩服，五体投地”。此后澄甫公每晚将张钦霖留下，于夜深入静之时，将杨门内功心法倾囊相授，共三个多月。张氏在健侯少侯门下熏陶多年，根基深厚，悟性甚高，又蒙澄甫公心传口授，精心培养，功夫猛进，化劲轻柔，发劲松沉，举手投足，酷似杨公，比试武艺，杨门师兄弟无出其右者。或云：某某晚戚之拳架颇似澄甫公。景华师曰：某某不过形似而已，徒具外表，未得内功心法真传，张钦霖大师兄深得杨师之真髓，可谓神似。张钦霖练成太极内功之后，拜别恩师，云游四方。山西武术家甚多，张钦霖在山西省与众武师比试，未尝失手，故有“盖山西”之美誉。传闻金丹派道长左蓬莱内功卓绝，张钦霖登门求教。左道长曰： “足下可用任何手法攻吾，决不还手”。张用搬拦捶发劲，左道长
巍然不动，张之右拳触及道长身躯，即不由自主往后腾空弹出。张钦霖恳求左道长收为门徒，修炼道家功夫。澄甫公自粤返沪治病，黄泰亨医师在澄甫公丹田穴扎弯了三枚金针。景华师询问澄甫公：为何老师在丹田穴有若隐若显之气团?澄甫公猛然醒悟： “曼青与汝追随吾多年，已知太极拳体用之大要，但尚未学内功心法，功亏一篑。”遂修书一封，召回大师兄张钦霖，代师传授内功心法。濮冰如之父濮秋丞老先生慷慨资助大师兄往来之盘川与生活费用。但濮老甚感困惑：田绍轩与武汇川二位大师兄就在上海，为何舍近而求远?因此借设宴
为张钦霖接风洗尘之机会，请武汇川作陪，让两位大师兄一见高低。在客厅用茶之后，仆役报告濮公，酒席已经摆好。两位大师兄同时起立，各用右臂挽住对方后腰，躬身谦让道： “师
兄您先请!”不料身材极其魁梧的武汇川突然向前弹跳一步，张钦霖却岿然不动。景华师站在大师兄身后，濮公亦在场，看得清清楚楚，不必推手较技，功夫之深浅已经十分明显。张钦霖遵从师命传毕内功，对景华师及曼青师伯说道： “吾乃闲云野鹤，不耐都市繁华。”未留通讯地址。飘然而去，不知所终。
武汇川于1912年在北京中山公园从澄甫公学拳，1914年正式拜师入门，其拳艺未经健侯师祖传授，直接师承澄甫公。杨家结成对子之推手散手搭档，称为 “相手”。澄甫公身材魁梧异常，精心挑选身长力大、反应灵敏之门徒为“相手”。武汇川、李雅轩、董英杰均担任过杨公之“相手”，其中以武汇川担任“相手” 时间最长，平时陪练推手、散手、粘剑、粘枪以及与澄甫公表演之机会最多。澄甫公授拳，只示范，不多言。徒弟唯有在推手或粘杆对练之时，细心体会澄甫公之身势、发劲、表情，在挨打之中学习。武汇川体重200余斤，常被澄甫公发出一二丈外，因此熟悉澄甫公松沉发劲之方法，善发寸劲，人内透里，气势凶猛。武汇川亦精心挑选身材伟岸之张玉、吴云倬为人室弟子，此二人体重均在180斤以上，武汇川与他们演练活步推手、大履散手，如漆似胶，不即不离，突然发劲，则张、吴二徒必腾空飞出，失重落地之时，犹如山崩地裂，楼板剧烈震动。故上海武术界称田兆麟、武汇川为杨门“哼哈二将”，雅轩师伯亦称赞武师伯之松沉软弹劲深得杨公真传。武师伯心高气傲，标榜其所办之拳社为“杨氏首徒武汇川太极拳社”。1928年，叶大密受(申报)馆之委托，织各门派武术家义演，募集夜校助学金．。武汇川头戴礼帽，身披黑色斗蓬，昂首阔步进入会场，脱下：衣帽往张玉手中一丢，一副旁若无人之态。吴鉴泉从座位上起身相迎，武汇川稍微点点头，态度傲慢。表演之时，众武术家往往点到为止，武汇川连发猛劲，将张玉打得在地毯上翻滚。景华师大吃一惊，思忖澄甫公何等温厚谦虚，大师兄岂可如此鲁莽?武汇川原本练少林拳，1912年在中山公园与牛春明比试失利，遂改学太极。武汇川身强力壮，单臂握住一条桌腿，可将整桌酒席平稳举起，桌面上杯中之酒水丝毫不外溢。太极门一般不练沙袋。汇川师伯按照少林门习惯，在武馆大棵上吊挂6只200斤的沙袋，共1200斤。武师伯站在中间，将6只沙袋推开，沙袋因惯性同时荡回，武师伯拳打、足踢、头撞、肩靠、肘击，不断将沙袋打出，经过长期锻练，周身各处均可发劲。海上闻人张啸林聘请武汇川为武术教师，送他一辆包车，一块手牌，在张所管辖之青楼，均可免费自由出入，武汇川乐此不疲，酒食征逐夜夜不虚。又与人合作投资股票失利，半生积蓄付诸东流。武汇川练推手喜发猛劲，失手将某资本家打伤。此人多次雇用打手伺机报复，均被武汇川击败。资本家遂驾汽车将武师伯撞伤。武汇川在接二连三打击之下，一病不起，患急性肝坏死逝世。仅享年四十又七。陈微明师伯叹曰： “大师兄身如金刚，本当继承杨公衣钵，发扬光大，不料中途夭折，岂非天命？景华师曰： “大师兄只知刻苦练拳，不知修身养
性，可惜，可惜！
田诈霖，自幼师从张秀林学通臂拳，经张公举荐，拜澄甫公研习太极，将两门功夫融会贯通，擅长于散打。在复兴公园(解放前称法国公园)假山前设拳场授徒数十年。余幼年时期，家父在某医院任院长，聘请田师伯来院中授拳，为职工提供练武强身之机会。田师伯以两种拳术示范，多数职工不识太极拳之奥妙，均称愿学通臂。田师伯身法步法极快，站在一丈之外，倏忽之间便窜到眼前，将人腾空弹放而出。因个别职工学习拳法之后相互殴斗，田
师伯合约期满，家父决定不再续聘，十分可惜。解放之后，到公园练拳养生者多，习武者少。田师伯不善言词，推手散打出手甚重，学生不易适应，门徒日渐稀少，贫病交迫而死。复兴公园内之拳场，由其徒弟薛某继承。薛某乃马当路米铺伙计，颇有臂力，70余岁时，仍可将100斤米袋轻轻提起上抛。70年代初，正当 “文化大革命”后期阶段，余在薛某拳场观摩推手。薛某自称丹田内劲充盈，令众门徒用拳击打其下腹部。如果门徒用力按其丹田，则反被弹出。公园中游客感到好奇，亦可上前一试。此时有一位30余岁穿黄色军服之壮汉，用拳抵住薛某丹田穴，薛某咬牙用劲，面色发白，却无法将此人弹出。一望可知，此人乃拳术家。余深恐薛某受伤，遂上前抱拳作揖打圆场道： “薛老师已年迈，请高抬贵手。”遂将壮汉请到一旁交谈。壮汉自称其职业为武装警察，师从普陀山某僧练少林拳多年。当时党中央号召“深挖洞，广积粮”。普陀山亦挖防空洞。其师父可将双手深深插入搅拌水泥石子之铅桶内，徒手穿墙取砖易如反掌。如果与人交手，伸手即可穿胸洞肺。壮汉惊叹师傅神力。其师曰：“汝不知山外有山，天外有天!余年轻时，云游至上海，闻杨家太极拳之名，到田兆麟家登门请教。余一拳打去，如中败絮，随即被其往后反弹，向窗外腾空飞出，余急以
双腿钩住窗框，坐在窗沿上双手合掌高呼：阿弥陀佛!打得好，打得好!遂从窗上跳下，叩了三个响头，拜田兆麟为师兄。吾今日心血来潮，想念田师兄。汝可前往上海拜见师伯，领教太极功夫。”余告知壮汉：师伯已经作古。壮汉闻之怅然若失，告别而去。
崔立志，字毅士(1892--1970)，河北任县人。幼年师从镖师刘瀛州习三皇炮捶，然后向郝为真之门徒、孙禄堂之师兄李香远学武式开合太极小架， 1907年开始学习杨式大架太极拳，1909年正式拜澄甫公为师，成为人室弟子。1928到1936年，崔师伯随澄甫公南下，授拳于宁、沪、．杭、汉口、广州等地。杨公谢世之后，崔师伯自立门户，1945年回北京，解放初创立“北京永年太极拳社”，并任北京市武协委员。其拳、剑、刀、枪、推手、大捋均得杨师真传，尤其擅长推手及杨式大枪。崔立志之拳式宽大舒展，浑厚庄重，气势腾然，合乎澄甫公之早年风格。推手之时，先吸气蓄劲，在得机得势之时，骤然发劲，将对手腾空发出。崔师伯在上海永年拳社，曾经坐在凳子上与傅钟文的徒弟推手，‘师伯突然发劲，将地板震裂，凳足下陷于地板中。傅钟文面色陡变，但崔立志是其师伯，不便发作。崔立志之孙崔仲三，自幼习武，秉承家学，多次获北京市太极拳比赛冠军。 ．
陈微明(1881—1958)，湖北蕲水人，出生于书香门第，1901年与兄弟乡试同科中举，一门三魁。微明先生自幼体弱多病，于1915年拜孙禄堂为师，练形意、八卦，体魄由弱转强。1917年，拜澄甫公为师，学习杨式拳、剑、刀、枪、推手、散手。1925年，在上梅武昌路创办致柔拳社，推广杨氏太极，沪上名人王一亭、聂云台等均来就学，当年5月2日(申报)曾有详细报道。由澄甫公口授，陈微明笔录之(太极拳术)一书，采用澄甫公早年之拳照，于同年由中华书局出版，致柔拳社发行，为杨式太极重要参考资料。1929年，致柔拳社迁到西藏路宁波同乡会底层。当时同乡会四楼有少林武馆，由徐文甫、陈铎鸣二位任教授。徐文甫身材魁梧，能将百余斤重之石担用足尖挑起，然后单手抓举。陈铎鸣乃南京路华德钟表行经理，亦是身强力壮。徐文甫到致柔拳社挑战。陈微明乃身材矮小之文弱书生。徐文甫使用少林钻拉拳招数，连进三步。陈微明以倒撵猴式化解，连退三步，然后右手粘住来拳，，用野马分鬃式将徐腾空发出，跌倒于丈外，徐文甫身穿中装短褂，左胸月牙形表袋中的怀表摔得粉碎。微明师伯将其扶起。徐文甫、陈铎鸣即请求人社学太极拳。三个月后，两人开始学习四正推手，陈微明只用挤式，屡次将两人发出寻丈之外，撞在墙上。于是两人上楼摘下少林武馆招牌，专心学习太极。有一次，徐文甫收账回宁波，腰包中有数十枚银元，在船上被人发现。两名歹徒下船后尾随徐文甫，走了十余里路，来到一座木桥上。两名歹徒见四周无人，想乘机下手，徐文甫突然转身蹬脚，一名歹徒落水，另一名歹徒持刀冲上前来，徐文甫
一手采住歹徒持刀之右手，用了一招斜飞式，将此人打落水中。另一次，两名强盗到华德表行抢劫。陈铎鸣用采劲夺下歹徒手枪，将其押送老闸巡捕房，英国警官奖赏陈铎鸣银洋三百元。致柔拳社之甲种班，采用三年学制。第一年学太极拳、定步推手、太极剑。第二年学太极长拳(即快架)、动步推手。第三年学大掘、散手、对剑、太极枪。此乃杨氏太极之系统训练方法。致柔拳社第一届第一名毕业生赵敌七，基本功夫扎实，打遍上海日本柔道馆未逢对手，后来被日本浪人暗杀。 1951年，致柔拳社从宁波同乡会撤退，迁至永嘉路陈宅。除了(太极拳术)之外，陈师伯还编写了(太极剑(附太极长拳)) (1928年中华书局出版)、 (太极答问(附单式练法)) (1929年中华书局出版)，1936年，他又编写了(八卦掌擒拿图)，陈师伯确实是一位文武兼备的优秀武术教师。其关门弟子林炳尧于前年逝世。历史悠久之致柔拳社，终于后继乏人。
董英杰，河北任县人，自幼聪颖而体弱。董家之世交刘瀛州先生，介绍董英杰拜李香远先生为师，学习武式小架开合太极拳。李师使一中指以内劲微按肌肤，令其痛入骨髓。董师伯刻苦用功，数年之后，基础扎实，体魄魁梧，广纳四方豪杰，以武会友。慕杨氏太极之名，于1926年踵门跪求杨公澄甫收录为徒。杨公见其态度诚恳，怜其求艺苦衷，遂允其拜师入门，改习杨氏大师伯深得杨氏太极之精髓，轻灵沉着兼备，善用粘黏揉搓劲。推手之时，与人一搭手，对方即东倒西歪立足不稳，师伯乘机发劲。因陈济棠、李宗仁来函恭请，杨公于1933年率董英杰、杨守中等赴粤，任广东省政府参事，教授公职人员练拳，董英杰担任其主要助手与演练推手、散手时之“相手”。1935年，杨公水肿病复发，回沪就医，董英杰与师弟守中(杨公之长子振铭)共承衣钵，留粤传授太极拳。日寇占领广州、香港时，董师伯隐居澳门，不愿同流合污。抗日战争胜利后，师伯前往泰国授拳。泰拳善用肘击、膝打等各种毒招，令对手伤残，乃举世闻名之凶狠猛恶拳法。董师伯初至泰国之时，泰拳名手上门比试者络绎不绝，与董师伯交手，即被发出寻丈之外，无一幸免者。松柔和缓的太极拳，居然在尚武之乡泰国站稳足跟，发扬光大，岂非武林奇观?1948年，英杰太极拳学院出版师伯所著《太极拳释义)，包括董师伯本人之拳照，以及得白杨家之太极拳古典经论。董师伯之开
山弟子为刘同禄，在沪著名传人为乐焕之、董世祚，海外传人甚多，不及一一详记。
褚桂亭(1890—1977)，字德新，河北任邱县人。自幼习武，从程德录、黄柏年、姜玉和习形意八卦，从郝恩光学三合刀，从李景林学武当对剑。1929 年，在杭州拜杨公澄甫为师，学习杨式大架太极拳及器械、推手。解放前曾任国民党军队武术教官，解放后长期在上海授拳，于人民公园(即解放前之跑马厅)设立拳场；文化大革命后，在闵行区设场授拳，门徒众多，其传人为华春容。褚桂亭将太极、形意、八卦融为一体，与人比试时，善用连环手法。若对手化解其第一招，则第二招随后已到，若化解其第二招，则第三招已中其身，体现太极拳粘黏连随之风格。
郑曼青(1901—1975)，名岳，别号玉井山人、曼髯，浙江永嘉人。擅长诗、书、医、画、拳，人称“五绝”，深得博大精深中华传统文化之精髓，曾任上海暨南大学与美术专门学校教授，景华师曾向其学中国画。因患肺结核病，参加叶大密主办的武当太极拳社，与黄景华、濮冰如同学。1928年，杨公自宁来沪，经叶大密介绍，郑曼青、黄景架，潜心修练，得其要旨。经澄甫公口授，董英杰笔录，写成(太极拳使用法)一书，阐述杨氏太极拳理拳法，1931年由文光印务馆出版。此书内容极其丰富，而文字稍嫌俚俗，受到叶大密批评，澄甫公命景华师往书铺收回余书焚毁，故原始版本流传不广。但杨守中与董英杰曾在香港、泰国将此书再版，在海外流传。1983年夏，北京中国书店复制出版《中国传统武术丛书》，将此书选人《太极拳选编》，于1984年出版。此书披露澄甫公晚年之拳架以及散手对敌图，田兆麟与董英杰对练之粘枪图照，杨氏家藏秘传之拳经拳谱，乃研习杨氏太极之重要参考资料。董华、濮冰如等均请澄甫公指点，濮冰如因其父濮秋丞社会地位甚高，澄甫公来沪又鼎力相助，故首先拜师入门。郑曼青精于歧黄之术，太师母侯夫人患病，服其所开中药处方，霍然痊愈，澄甫公甚为感激。景华师练功刻苦，办事谨慎，担任守中师伯每日对练之“相手”，甚得杨公嘉许。故于．1930年之后相继拜师入门，成为杨公人室弟子。由澄甫公口授，曼青师伯与景华师笔录，写成(太极拳体用全书)，1933年由上海大东书局出版，除澄甫公本人之外，永嘉郑曼青与吴江黄景华均在书后版权页署名(作者及校者)。 1935年，澄甫公自粤返沪养病，考虑到郑曼青与黄景华均为身材瘦小之书生，若无卓绝内功，难以在武林立足，遂手谕张钦
霖大师兄回沪传授内功心法，兹后这两位后期弟子功力大进。郑曼青师伯与人比试时，善用太极长拳(即快拳)之滑步，上前贴身打短劲，虽然身材矮小，但发劲凌厉，仍可将人打伤。1939年，郑师伯至重庆任中央训练团武术教师，1940年至1944年，任教育部编审委员，参与编写(国术教材)。曼青师伯艺高胆壮，不但与各地武林名手切磋武艺，而且敢于挑战身高马大的西洋拳击手。郑师伯曾迎战英国军舰水兵拳击冠军，一出手即将对方击出丈外。另一次，在庆祝抗战胜利大型招待会上，郑师伯公开邀请各国使领馆武官比试，12名武官应声下场。郑师伯在倾刻之间战胜其中6人，另外6名武官自动放弃比试。郑师伯自此闻名遐迩。
1950年，郑曼青至台湾定居，将杨式拳架删繁就简，共47势，沿用许宣平“三世七”历史名称，定名为郑子简易37式太极拳。在成功中学设立时中拳社，入门弟子有梁栋材、叶秀挺、刘锡亨、黄性贤、陈志诚、宋志坚、罗邦桢等。1965年，郑师伯游历欧美，传播太极拳及经史书画等中国传统文化。1970年，在纽约设环球拳社，传授37式郑子太极拳。晚年受聘于文化大学，回台湾教授<易经)。1956年，叶秀挺、黄性贤前往新加坡、马来西亚授拳。1957 年，陈志诚在纽约设武馆，擅长于散手。此后梁栋材在波士顿、罗邦桢在旧金山设馆。1976年，刘锡亨在台北恢复时中拳社，退休后由徐忆中接任。宋志坚于 1978年开始募集基金，于1981年在台湾基隆成立中华太极馆，自任董事长，由其弟子吴荣辉任馆长，推广64式简易太极拳。由于郑氏师生数十年锲而不舍的勤奋开拓，体用兼备之杨氏松柔拳法在海外广为传播。郑氏不仅参与笔录杨公<太极拳体用全书)，又自撰<郑子太极拳十三篇)、<郑子太极拳自修新法)、英文版<太极拳)。郑师伯文武兼修，乃杨公后期弟子中之佼佼者也。
杨氏第四代传人，尚有王旭东、阎月川(仲魁)、徐岱山、尤志学、汪永泉等，未随澄甫公来沪，故本文略而不述。兹将杨氏在上海之第五代传人稍作介绍。
叶大密(1888-1973)，号柔克斋主，浙江文成人。1917年在杭州拜田兆麟为师，学杨式太极拳，乃田师伯开门弟子，1926年在上海倡办《武当太极拳社》，传授拳、剑、推手。郑曼青、黄景华、濮冰如在列入澄甫公门墙之前，均在叶大密拳社研习。叶大密传授之杨式大架，包含健侯师祖中架子部分内容，人称“叶家拳”。叶大密除太极拳之外，擅长婆罗门导引和推拿医术。解放后在复兴公园设场授拳，在黄浦区推拿门诊部行医。叶大密聪明好学而有急智。澄甫公教授人室弟子推手、散手之身法步法手法，往往亲身示范。每逢叶大密进门，澄甫公立即拂袖收势，端坐不动。待叶走后，澄甫公曰： “此人聪明。汝辈愚钝，吾再三示范，尚未弄明白。若此人旁观片刻，立即领悟，牢记在心。”解放前，叶大密在武馆授拳，有一名身材魁梧、手持三枚铁弹之黑道人物上门挑衅，要求比试。叶心中思忖，此等人物惹不起，不论输赢，均对拳社不利。于是对此人说道： “吾今日有事，明日再向足下请教。”遂出门雇黄包车沿霞飞路(现称淮海路)直奔杜美路(现称东湖路)。流氓立即跳上另一辆黄包车，紧紧尾随不舍。叶大密嘱车夫把车拉进杜公馆。流氓抬头一望，此乃祖师爷杜月笙宅邸，岂敢造次?从此销声匿迹，不敢前来比试。叶大密晚期弟子金仁霖研究拳经颇有心得；蔡松芳深得杨式太极松柔中定要旨，推手造诣甚高，人若击之，必反弹跌出，现在广东佛山授拳。
张玉是武汇川师伯之大弟子，武功人品均优。武师伯47岁逝世，遗下孤儿寡孀，无依无靠。张玉将每月授拳所得之酬金交付师母，抚育师弟，直至其成家立业。景华师敬重其人品，与其交往，切磋拳艺。张玉之拳架乃武?正川所传之“三世七”，由澄甫公老架演化而成，松沉中定，浑厚大方，在每个拳势定式之前，必以内劲鼓荡，气势腾然。张玉擅长推手，发长劲可将人击出丈外，发短劲则内脏震动。解放前，张玉即在复兴公园(当时称法国公园)授拳，有外地拳师前来挑衅，俗称 “踢场子”。张玉将其邀往家中，关门比试。此人以直拳猛击张玉胸部，张玉即用搬拦锤接劲化打，发短劲回击对方胸部，此人立即口吐鲜血，跪地不起。张玉给予盘缠，嘱此人回乡调理。解放初期，仍有人来“踢场子”。第一日，一名青年到复兴公园拳场与张玉试手，突发冷劲，张玉接劲将其弹出。第二日，另一名青年上场挑衅，亦被张玉打跑。张玉深诸江湖之道，嘱一门徒尾随其后，调查其背景。徒弟归来汇报，此人到嵩山路淮海公园，向其师父哭诉。张玉得知此位师父乃褚桂亭门徒，遂立即通报其师尊。第三日，该拳师至复兴公园张玉拳场寻仇，不料褚桂亭突然从竹亭内走出，喝道：“徒儿休得无礼!吾等均为杨门弟子，岂可同室操戈？张玉一位门生出面打圆场，请双方到复兴公园后门洁而精川菜馆聚餐，化解彼此恩怨。张玉之传人名王仲良，因胆囊手术医疗事故死亡，十分可惜。武师伯之另一位传人吴云倬，长期在中山公园(解放前称兆丰公园)授拳，其传人姚少平亦善发短劲。武师伯之胞侄武贵卿在襄阳公园(解放前称杜美公园)授拳，乃“半途出
家”，功力不及张玉、吴云倬两位师兄。
乐焕之是董英杰师伯在沪弟子，深得杨家松柔拳法精髓，曾在中法学校(现为黄浦区光明中学)担任国文教员。满族武术家佟忠义(1879—1％3)擅长于六合拳、摔跤与正骨伤科医术，曾经战胜日本柔道高手，在上海开设忠义拳术社，颇有声誉。中法学校聘请佟忠义担任校医，为本校运动员疗伤。乐焕之与佟忠义在中法学校共事多年，经同僚怂恿，友好切磋拳艺。佟忠义上前拉住乐焕之臂膀，欲用摔法。不料乐焕之柔若无骨，转腰一化，佟忠义反而失势跪倒。乐焕之急忙将佟扶起，两人友好如初。佟氏回拳社，即告诫徒众：太极拳借劲柔化，奥妙之极，此后遇到太极门行家，切不可轻易出手!董师伯另一位弟子董世祚，原为法商电力公司工程师，亦擅长推手、散手，经常以武会友，与各门派武师比试，未尝失手。闻心意拳家罗嵩高大名，遂登门请教。罗之身手冷快绝伦，董世祚一搭手即被击出，方知中华武术深奥无穷。另一位传人董斌，已80余岁，至今仍在人民广场上海市图书馆后侧授拳。
傅钟文乃澄甫公之远戚。健侯师祖之长子兆熊，字少侯，号梦祥；次子兆元早亡；三子兆清字澄甫。兆元之女杨聪，配赵树堂，生子名赵斌，女儿名赵桂珍。傅钟文乃赵桂珍之夫婿，杨兆元之外孙女婿，澄甫公之侄外孙女婿也。傅钟文、傅声远、傅清泉编著之《嫡传
杨式太极拳教练法》第4页12行，提及傅钟文与杨公之“侄外甥女结亲”。 “外甥”与“外孙”，音同字不同，仅一字之差，傅钟文即由第五代升至第四代，与其堂舅杨振
铭同辈矣!此系笔误抑或排版错误?非也!书前之图照第6页，第二张照片之下注明： “傅声远与师叔崔毅士先师及师叔牛春明先师合影。”按照《太极学报》第19期于志钓教授文章，傅钟文生于1908年。傅氏三代所编《嫡传练法》一书，第4 张图照下注明：傅钟文出生于1903年。牛春明师伯1901年遇健侯师祖，于1902年拜澄甫公为师。崔毅士师伯1907年至杨家学拳，于1909年拜澄甫公为师。即使傅仲文确实生于1903年，怎有可能成为牛、崔
二位师伯之师兄?试问：他在何年何月拜师?当年傅钟文在盛和花号当伙计，每周六到杨家住一宿，星期天整日练拳。永年家乡风俗称外公为姥爷，澄甫公排行第三，故傅钟文称澄甫公为三姥爷，称杨振铭为大舅，杨振基为二舅，称澄甫公之弟子为师伯、师叔。当时在杨家学拳之人极多，澄甫公空闲之时，偶而亲自指点，一般即向众位师伯、师叔请教。此乃傅钟文在杨氏太极门中之真实地位也。傅氏子孙忽然将其抬高至牛春明、崔毅士之上，成为第四代掌门大师兄，岂非自欺欺人?! 如果摒弃此等画蛇添足之举动，傅钟文确实有其贡献。一是为
堂舅杨振基、杨振铎介绍工作，使其生活安定。二是在上海长期免费授拳，推广外形比较合乎规矩之杨式拳架。如能根据事实稍作更正，则《嫡传教练法》仍不失为一本可用之启蒙读物，社会公众对傅氏三代亦必定更为尊重。建议将此书图照14页之“推手发劲”照片删去。
杨氏太极不论发长劲或短劲，均不可能出现发劲者后足跟离地之奇怪姿势!刊登如此离谱之拳照，实在有损于杨氏太极之清誉。
顾留馨，1908年生，上海市人，1925年在上海南洋高级商校毕业，考入文治大学。1926年从刘震南学六合拳，1927年人陈微明致柔拳社，然后参加汇川太极拳社学杨式太极拳，两次学拳均不满一年，养生拳架尚未练顺，更谈不上任何太极功夫。顾氏于1934年人共青团，不久又加人中国共产党。因其对革命有功，解放后曾任黄浦区区长，1950年任上海市武术协会主席，后来又主持市体育宫工作，成为上海武术界最高领导人(当时杨门第四代传人张钦霖已人山修道，武汇川因病早逝，董英杰、杨守中、郑曼青在海外，牛春明在杭州、李雅轩在四川)，地位崇高，极受尊敬。上海地灵人杰，为杨门传人最为集中之处。外滩公园有田兆麟，复兴公园有田作霖、叶大密、张玉、华春容(此人后来转至衡山公园设场)，褚桂亭在人民公园，吴云倬在中山公园，武贵卿在襄阳公园，陈微明在宁波同乡会，傅钟文、傅钟元在南京路仙乐书场门外路边空地设场授拳。此外尚有不担任拳教师之黄景华、濮冰如。上海具有如此丰厚之杨氏太极拳第四、第五代人才资源，若顾氏不负党与人民重托，加以精心呵护，妥善管理，则发扬中华武术精华大有希望。可惜事态之发展并非如此。顾氏本身并非武师，却以武坛盟主自居，说一不二。顾留馨组织各路拳师参加学习，首先关注田兆麟。因其继承健侯、少侯、澄甫三位宗师之大、中、小拳架及推手、散手、器械技艺，集杨家功夫之大成，故请其献宝，揭示杨家秘传真功。田兆麟功夫乃数十年挨打、苦练而成，岂肯无缘无故轻易泄漏?于是他摸摸光头装糊涂，推托道： “吾年纪大了，都不记得了。”田作霖、陈微明只知练拳必须有真功夫，不知一切均须服从党的领导，见顾氏毫无功夫，自然心中不服。1950年，上海武术界在陕西南路体育馆举办抗美援朝捐献飞机大炮义演，吾亦买票前往观摩。田兆麟表演推手，挥手即将对方弹放而出。某少林拳师不服，入场向田兆麟挑战。田兆麟乐不可支，一摸光头，就想动手施展当年在杭州打群架之身手。佟忠义一看光景不对，立即下场向两边作揖相劝，并且与孙女表演一套拐子进剑，作为打圆场。顾氏深知功力深厚之第四代杨门前辈无法驾驭，一方面鼓吹陈王廷造拳谬论，褒陈而贬杨。另一方面，将傅钟文升格为杨式太极拳“代表人物”，借助各种传媒大树特树，并且故意冷落田兆麟、田作霖、陈微明等资深前辈，聘请傅钟文在体育宫教杨式拳架，聘请张玉在武协教杨式推手。陈微明因爱徒赵敌七被人暗杀、独子陈邦武英年早逝，心灰意冷，吃素念佛，又遭唐豪、顾留馨批判，愤郁而终。田作霖晚年贫病交迫，丧葬费由复兴公园武术组长张玉出面募集。田兆麟空有一身功夫，甚至不能在体育宫谋一个教练职位，只能以民间艺人身份，在公园设场授拳，无固定工资收入，有时不免借酒消愁。某弟子送两瓶高浓度白酒，与田师伯共饮。弟子走后，田师伯举杯独酌，将所剩之白酒饮完。翌晨，家属呼唤田师伯起床，始发觉其酒精中毒身亡。此后学习杨式太极拳者日渐增多，不过是徒有其表之柔软晨操而已。欲觅 “哼哈二气”、 “出手见红”、 “四两拨千斤”之杨氏太极真功夫，可谓难上加难。传闻四川李师伯、杭州牛师伯以及海外董、杨、郑师伯一脉真传尚存，吾辈当焚香祝祷，望其发扬光大，保存杨门武技之精粹!
Wednesday, December 20, 2006
谈太极的练习方法/王培生
太极拳是中华民族一项具有悠久历史的、科学的体育项目。练习太极拳能帮助我们锻炼身体，健全体魄，坚强意志，提高工作效率。对于某些体弱及患病的人，有帮助恢复体力，促进疾病痊愈的功能。
太极拳符合生理要求。太极拳是一种较好的保健运动。为什么能起到保健作用?太极拳是一种全身的柔和运动，着重思想即意念的训练，由大脑有意识地指挥身体活动。练习时要求必须全身松开，不得有僵滞之处，故能全身气血流畅，身心欢快，达到健身的目的。
太极拳也符合力学和心理学要求，这两点主要表现在太极拳的技击功能方面。力学表现在拳中的重点是如何保持自己的平衡而能破坏对方的平衡。在破坏对方平衡时要根据对方的心理表现而变化。大概这就是他深受人们欢迎的原因吧！
练太极拳必须掌握太极拳的基本要领，才不会把太极拳打成一种另一形式的体操。
现在学习太极拳的人，大多数都是从练太极拳的“盘架子”开始。往往练习三四个月就说已入门径。要想练好太极拳，必须严格按照太极拳的基本要领和步骤一步一步地进行练习。
第一步，应先练好桩功。像马步站桩、川字步桩和一字立体桩等。然后，把这些基本工夫练到相当程度后，才能学习拳式。而一势一式的练习，非经数月不可，直至各势各式完全纯熟后，再合起来成为全套太极拳。 太极拳的架子许多人只知为一套，不知一套里面还有高、平、低三种。初学时为高架子，再学平架子 (又称四平架，即眼平、手平、脚平、裆平)，最后学低架子。
三种架子之中又分大、中、小三种。
大架子，要求姿势开展，合乎身体的要求;中架子，要求各势动作不应有太过或不及之处，且能绵绵不断，始终如一；小架子，要求各势紧凑，动作灵敏而迅 速。在这三种架子中，小架子最难。每一招式皆发寸劲，故前进、后退时步子很小，手与腰腿尤须一致。学这三种架子需要很长时间，决不是一年半载所能收到成效 的。初学时，只能学一手或两手，不能学得过多。学多了，则姿势既不能准确，又容易走入油滑的途径，有失太极拳之正义。除戒速成外，又忌用力。所以过去练拳 的人说，“不应快，快则伤气，本来无力而强努力则伤血；如气、血俱伤则能引起内伤，发生疾病。”如练的得法，虽一招一式也能得到其益处。反之，练的不合乎 要求，即使每次盘全套架子数遍也不会收到成效。
练拳时必须舌抵上腭，唇齿相合，以鼻呼吸，身体中正，含胸拔背，沉肩坠肘，头正顶悬，裹裆收臀，上下成一直线，落步分清虚实，处处力求圆满，周身轻灵， 眼神视手指之前方。呼吸自然;上下左右相系，无思无虑达于心平气和之境界。而沉气松力，须时时注意，因气沉则呼吸调和，力松则拙力消除。每势都要求外面形 式顺，而内部舒适毫不强硬。如此自能胸膈开展，气血调和，对于身心有莫大功益。反之，如姿势做得不够正确以至距离原则甚远时，则气滞胸膈，浮而不定，既不 能得到益处，疾病反由此而生。所以一套太极拳架子至少非得学习半年不可，半年之后，尤须经教师数度详细更正，也非得一年不可。
练拳可比作写字，次数多则式式势势正确;又如临帖摹写，次数愈多则字迹愈佳。所以，欲切实练工夫，每次盘架子须有三遍 (即三套)，因第一套为了舒展筋骨，在一遍以上方能增进工夫。养身者则可以不拘，每次半套也可。在练拳时自第一手至末一手，动作迅速与否，均须求其均匀， 不可先快后慢或先慢后快，更不可有缺陷、凸凹、断续的地方。势势能连续不断，呼吸能自然，内外能一致，尤须不加思索任其自然的练习。练至全部纯熟之后，可 将全套各势改为左式(即反式)，例如动作为右手的改为左手，左手改为右手，右脚的改为左脚，左脚的改为右脚，左转的改为右转，右转的改为左转，倘能将全套 的左式架子练至绵绵不断和右边一样的时候，那么功夫就更进一步了。因左右均能练习则无偏重之弊，再练右式时更觉得兴味浓厚，此是欲求深造的学者必须知道的 一件事。此外，还可以把双手分开来练，先练左手或右手都行，因还要轮换着练，所以不分先后，但必须左右式反复练习，以熟练为主。若照这种程序来练的话，那 么，一套太极拳架子可以变成为六套了。
学习推手也有他特有的步骤。在学好了太极套路后就可以学习推手了。学习推手先是学定步推手，然后学活步推手，再逐次学习大捋、刀、剑、黏杆、散手 (即乱采花)等。照这个规矩练习，没有数年纯功夫是不能学完上述各项拳械的。学习太极拳必须从缓而进，才能成功，这是总的要求。对于初学定步推手法的 棚、捋、挤、按四手时，大半不能连贯圆满，须跟随教师或较自己高明的人，经常在一起打轮划圈至纯熟后，再由教师口授棚 、捋、挤、按四手的意义。四手能一一分清，练至绵绵不断的腰腿能旋转如意，黏化均能顺手,然后可学拿劲、发劲。这个时候需要找一个对手互相研究练习，先练 一种拿劲或发劲，千万不可一劲未通又练他劲，更不可同时练习数种,须知一劲能通，任何劲都能通达，若一劲学不好其他劲也不会学好的。在未练拿劲、发劲之 前，须尽量让教师或较自己高明的人任意拿发，视其如何引己，如何拿己，如何发己，拿发之地在于何处，拿发之时间早迟，拿发之方向正隅，均须以身实地试验， 作为悟解之门径，万不可求之过急。 定步推手法在太极拳基本功夫中要占首要地位，推手练至相当程度后，又不可专与一人推练，应与多人推练，因人与人多不一样，有的性格急躁，有的性格温和，或 有手刚、手柔、劲大、劲小、艺浅、艺深之别，均须推练。倘不知如此练习，那么便会遇到熟悉的人能拿能发，不熟悉的人则不能，照这样作下去绝不会达到高深的 程度。
其次，活步推手法，要求手、腰、腿三部动作一致，在前进后退时，不可发生粘黏劲忽续忽断的现象。练大捋黏杆、散手等时也不应有此现象发生。自己的手或 杆子，至少要有两部分须与对方黏住，若黏不住时，则听劲容易中断，同时也容易使敌乘机来击，于是神经感觉也不能练得灵敏，须要依着粘、黏、连、随四个字的 方式方法练习，练至出手或发劲时能使对方不觉为止。
至于散手必须分开单练，不如此则不能随时应用。此外对于手法、身法、步法尤当注意。步法应进或退，手法宜高或低，身法宜正或侧，均先求自己的姿式顺遂 而不背。手法之发出当含有圆形，往返须有折叠。步法之落地，或前或后，或正或斜，当使身体中正，且有封闭敌身之用意，而自己之进退当有升降、上下起落之 势。除以上三法外，当求姿式正确，着法纯熟，重心虚实应分清楚，内劲圆活，能补能泻 (补气泻力)。如仅求懂劲，专门用功于不规则推手，虽练习很长时间，但仍然疲弱未见显著成效。这是因为练习姿式容易，而内劲比较难练的缘故。
欲求达到高深的地步，必须有以下几种精神才能成功。
1、有恒心：练习太极拳非有长性、有耐性不可，尤须有百折不挠的精神。在初学太极拳时不如花拳绣腿能引人入胜，所以性情暴躁的人多不能坚持。学习太极 拳应该每天练，一年到头地练，一年接一年地练，直练到不练太极拳就感到身上难受，这就变得习惯起来。千万不能今天十二分努力，而明天便一式也不练，一曝十 寒，这是永远学不好的。
2、不松懈：不管严寒酷暑都不能间断，甚至在紧张而繁忙的学习或工作时间，也必须抽出几分钟时间来练一练，经常不断地练才会得到它的好处。
3、要专心：学拳的人都有一个通病，便是贪多，今天练了太极，明天想练八卦，后天又想练形意。要知道各种拳理本来相通，一通就百通。为了强健身体，逐日练习一套，这便很够了。否则一样不精，就是学了一百套也是没有用的，反之精通了一套也就等于精通了百套。
4、不躐（音猎，超越之意）等：练功，宁可渐进万不可过急，以致欲速不达。拳术的功夫是快不来的，练一天是一天的功夫，学一天有一天的成绩。要想躐等 而进是万不会有的事。象拳式中，上一式子未熟，要强习下式，姿势未达到准确，又求用法，推手未全，从事大捋，刀剑未精，贪学扎杆，诸如此类，以致乖谬成 型，反致一无所成。须知万丈高楼要从平地起，而不是一朝一夕所能筑成的。一切事都是这样，学太极拳也不例外。
除上述数点外，还应请有经验的老师做正确的指导。凡事都是"先入为主"，如果在初学时即走了弯路，那么想拐回来再走正路往往要费很大的功夫。
在练拳或学拳时，想要知道所作的姿势是否正确，可以拿自己身体来试验。在作一姿式时，如感觉身体上部胸背等部都很舒适，而下身腿部特别吃力，这就是说 明了姿势正确，反之如感觉上肢僵硬有力，胸、背部又有截气和瘀闷不舒的现象，下肢腿部不觉吃力，并且有浮而不定等状态发生，这就是姿势不够正确的表现。这 也就是衡量姿势是否正确的尺度。
太极拳符合生理要求。太极拳是一种较好的保健运动。为什么能起到保健作用?太极拳是一种全身的柔和运动，着重思想即意念的训练，由大脑有意识地指挥身体活动。练习时要求必须全身松开，不得有僵滞之处，故能全身气血流畅，身心欢快，达到健身的目的。
太极拳也符合力学和心理学要求，这两点主要表现在太极拳的技击功能方面。力学表现在拳中的重点是如何保持自己的平衡而能破坏对方的平衡。在破坏对方平衡时要根据对方的心理表现而变化。大概这就是他深受人们欢迎的原因吧！
练太极拳必须掌握太极拳的基本要领，才不会把太极拳打成一种另一形式的体操。
现在学习太极拳的人，大多数都是从练太极拳的“盘架子”开始。往往练习三四个月就说已入门径。要想练好太极拳，必须严格按照太极拳的基本要领和步骤一步一步地进行练习。
第一步，应先练好桩功。像马步站桩、川字步桩和一字立体桩等。然后，把这些基本工夫练到相当程度后，才能学习拳式。而一势一式的练习，非经数月不可，直至各势各式完全纯熟后，再合起来成为全套太极拳。 太极拳的架子许多人只知为一套，不知一套里面还有高、平、低三种。初学时为高架子，再学平架子 (又称四平架，即眼平、手平、脚平、裆平)，最后学低架子。
三种架子之中又分大、中、小三种。
大架子，要求姿势开展，合乎身体的要求;中架子，要求各势动作不应有太过或不及之处，且能绵绵不断，始终如一；小架子，要求各势紧凑，动作灵敏而迅 速。在这三种架子中，小架子最难。每一招式皆发寸劲，故前进、后退时步子很小，手与腰腿尤须一致。学这三种架子需要很长时间，决不是一年半载所能收到成效 的。初学时，只能学一手或两手，不能学得过多。学多了，则姿势既不能准确，又容易走入油滑的途径，有失太极拳之正义。除戒速成外，又忌用力。所以过去练拳 的人说，“不应快，快则伤气，本来无力而强努力则伤血；如气、血俱伤则能引起内伤，发生疾病。”如练的得法，虽一招一式也能得到其益处。反之，练的不合乎 要求，即使每次盘全套架子数遍也不会收到成效。
练拳时必须舌抵上腭，唇齿相合，以鼻呼吸，身体中正，含胸拔背，沉肩坠肘，头正顶悬，裹裆收臀，上下成一直线，落步分清虚实，处处力求圆满，周身轻灵， 眼神视手指之前方。呼吸自然;上下左右相系，无思无虑达于心平气和之境界。而沉气松力，须时时注意，因气沉则呼吸调和，力松则拙力消除。每势都要求外面形 式顺，而内部舒适毫不强硬。如此自能胸膈开展，气血调和，对于身心有莫大功益。反之，如姿势做得不够正确以至距离原则甚远时，则气滞胸膈，浮而不定，既不 能得到益处，疾病反由此而生。所以一套太极拳架子至少非得学习半年不可，半年之后，尤须经教师数度详细更正，也非得一年不可。
练拳可比作写字，次数多则式式势势正确;又如临帖摹写，次数愈多则字迹愈佳。所以，欲切实练工夫，每次盘架子须有三遍 (即三套)，因第一套为了舒展筋骨，在一遍以上方能增进工夫。养身者则可以不拘，每次半套也可。在练拳时自第一手至末一手，动作迅速与否，均须求其均匀， 不可先快后慢或先慢后快，更不可有缺陷、凸凹、断续的地方。势势能连续不断，呼吸能自然，内外能一致，尤须不加思索任其自然的练习。练至全部纯熟之后，可 将全套各势改为左式(即反式)，例如动作为右手的改为左手，左手改为右手，右脚的改为左脚，左脚的改为右脚，左转的改为右转，右转的改为左转，倘能将全套 的左式架子练至绵绵不断和右边一样的时候，那么功夫就更进一步了。因左右均能练习则无偏重之弊，再练右式时更觉得兴味浓厚，此是欲求深造的学者必须知道的 一件事。此外，还可以把双手分开来练，先练左手或右手都行，因还要轮换着练，所以不分先后，但必须左右式反复练习，以熟练为主。若照这种程序来练的话，那 么，一套太极拳架子可以变成为六套了。
学习推手也有他特有的步骤。在学好了太极套路后就可以学习推手了。学习推手先是学定步推手，然后学活步推手，再逐次学习大捋、刀、剑、黏杆、散手 (即乱采花)等。照这个规矩练习，没有数年纯功夫是不能学完上述各项拳械的。学习太极拳必须从缓而进，才能成功，这是总的要求。对于初学定步推手法的 棚、捋、挤、按四手时，大半不能连贯圆满，须跟随教师或较自己高明的人，经常在一起打轮划圈至纯熟后，再由教师口授棚 、捋、挤、按四手的意义。四手能一一分清，练至绵绵不断的腰腿能旋转如意，黏化均能顺手,然后可学拿劲、发劲。这个时候需要找一个对手互相研究练习，先练 一种拿劲或发劲，千万不可一劲未通又练他劲，更不可同时练习数种,须知一劲能通，任何劲都能通达，若一劲学不好其他劲也不会学好的。在未练拿劲、发劲之 前，须尽量让教师或较自己高明的人任意拿发，视其如何引己，如何拿己，如何发己，拿发之地在于何处，拿发之时间早迟，拿发之方向正隅，均须以身实地试验， 作为悟解之门径，万不可求之过急。 定步推手法在太极拳基本功夫中要占首要地位，推手练至相当程度后，又不可专与一人推练，应与多人推练，因人与人多不一样，有的性格急躁，有的性格温和，或 有手刚、手柔、劲大、劲小、艺浅、艺深之别，均须推练。倘不知如此练习，那么便会遇到熟悉的人能拿能发，不熟悉的人则不能，照这样作下去绝不会达到高深的 程度。
其次，活步推手法，要求手、腰、腿三部动作一致，在前进后退时，不可发生粘黏劲忽续忽断的现象。练大捋黏杆、散手等时也不应有此现象发生。自己的手或 杆子，至少要有两部分须与对方黏住，若黏不住时，则听劲容易中断，同时也容易使敌乘机来击，于是神经感觉也不能练得灵敏，须要依着粘、黏、连、随四个字的 方式方法练习，练至出手或发劲时能使对方不觉为止。
至于散手必须分开单练，不如此则不能随时应用。此外对于手法、身法、步法尤当注意。步法应进或退，手法宜高或低，身法宜正或侧，均先求自己的姿式顺遂 而不背。手法之发出当含有圆形，往返须有折叠。步法之落地，或前或后，或正或斜，当使身体中正，且有封闭敌身之用意，而自己之进退当有升降、上下起落之 势。除以上三法外，当求姿式正确，着法纯熟，重心虚实应分清楚，内劲圆活，能补能泻 (补气泻力)。如仅求懂劲，专门用功于不规则推手，虽练习很长时间，但仍然疲弱未见显著成效。这是因为练习姿式容易，而内劲比较难练的缘故。
欲求达到高深的地步，必须有以下几种精神才能成功。
1、有恒心：练习太极拳非有长性、有耐性不可，尤须有百折不挠的精神。在初学太极拳时不如花拳绣腿能引人入胜，所以性情暴躁的人多不能坚持。学习太极 拳应该每天练，一年到头地练，一年接一年地练，直练到不练太极拳就感到身上难受，这就变得习惯起来。千万不能今天十二分努力，而明天便一式也不练，一曝十 寒，这是永远学不好的。
2、不松懈：不管严寒酷暑都不能间断，甚至在紧张而繁忙的学习或工作时间，也必须抽出几分钟时间来练一练，经常不断地练才会得到它的好处。
3、要专心：学拳的人都有一个通病，便是贪多，今天练了太极，明天想练八卦，后天又想练形意。要知道各种拳理本来相通，一通就百通。为了强健身体，逐日练习一套，这便很够了。否则一样不精，就是学了一百套也是没有用的，反之精通了一套也就等于精通了百套。
4、不躐（音猎，超越之意）等：练功，宁可渐进万不可过急，以致欲速不达。拳术的功夫是快不来的，练一天是一天的功夫，学一天有一天的成绩。要想躐等 而进是万不会有的事。象拳式中，上一式子未熟，要强习下式，姿势未达到准确，又求用法，推手未全，从事大捋，刀剑未精，贪学扎杆，诸如此类，以致乖谬成 型，反致一无所成。须知万丈高楼要从平地起，而不是一朝一夕所能筑成的。一切事都是这样，学太极拳也不例外。
除上述数点外，还应请有经验的老师做正确的指导。凡事都是"先入为主"，如果在初学时即走了弯路，那么想拐回来再走正路往往要费很大的功夫。
在练拳或学拳时，想要知道所作的姿势是否正确，可以拿自己身体来试验。在作一姿式时，如感觉身体上部胸背等部都很舒适，而下身腿部特别吃力，这就是说 明了姿势正确，反之如感觉上肢僵硬有力，胸、背部又有截气和瘀闷不舒的现象，下肢腿部不觉吃力，并且有浮而不定等状态发生，这就是姿势不够正确的表现。这 也就是衡量姿势是否正确的尺度。
Friday, October 06, 2006
百年太極拳修練
以下一篇文字本是放在Neijia mailing list，是在夏威夷教授楊氏太極拳的董增辰先生跟弟子述說早年學拳經歷的談話紀錄，由徒弟Rachel Porter整理成文字，Chip Ellis post上Neijia的，原文題為Pushed To The Limit:
One Hundred Years of Traditional Taiji Training，我看過後覺
得這是一篇很有意思的文章，雖然裡面有些見解未必人人同意，但前輩拳家的經歷總有值得我們借鑑的地方，所以我徵得Chip Ellis的同意，把它翻譯成中文跟大家分享，不過畢竟我學問有限，很多地方都翻得不好，裡面一些人名又不能確定，只能根據羅馬拼音直譯。如果有錯誤的地方，請大家指正，如想看英文原文，我也可能post上這裡，或email給你們。
在我成長的過程中，身邊圍繞著一群把生命奉獻給武術的人。我祖籍河北省刑台地區任縣，那裡歷代都以武術家眾多而聞名中國，每一條村都有武術班，傳授各派武術。平常這些門派各自修練，但到了農曆新年就會聚首一堂慶祝。他們互相演練本門武藝，偶然有的門派吹噓自己勝過別派，結果以比武告終。
參與這些比試的內家外家都有。外家門派以刀、槍、棍對打。有時候場面會一發不可收拾而殃及觀眾，情況就像今天的橄欖球賽一樣。通常不會死人，但傷的人就很多。這種比武在1949年解放以後仍然存在。
董家的太極拳歷史始於我的祖父董英傑，他是楊澄甫的首徒，隨楊澄甫於中國各地遊歷十載，代表楊氏太極拳傳技和跟人比試。當年，教拳是很正式的，師父很受尊敬。當祖父自立門戶授徒時，也受到同樣的尊敬。他教拳時，弟子是不準交談的，必須垂首聽教，師父說什麼就做什麼，不得發問。楊澄甫教拳時，會把沉甸甸的綢大衣交給我祖父拿著。在楊宗師教拳的兩個小時中，董英傑就以掤的姿勢把大衣擱在臂上，像個衣帽架般站著。多年以後，他練得一身驚人的掤勁。
家父董虎嶺和叔父董俊嶺是在河北老家隨我祖父學拳的。1948年，家父和三個兄弟為了逃避內戰而離開河北到香港去。1950解放以後，叔父回到河北，家父卻仍然留在香港。
在我正式被傳授太極拳之前，我已隨家父的弟子練習的。我所有朋友莫不如此，他們的父親多半亦是大師。1956年我九歲之時，叔父開始教我拳，或者應該說重新教我。當時我已學會整套慢架，不過沒有被正式糾正過。叔父教了我們沒多久，就去家父董虎嶺居住的地方──香港。
1956至1959年間，我在祖父的一位弟子吳寶音指導下練習太極拳的。跟叔父學過一點點後，我的太極拳還不到家，我不大滿意。叔父離開時吩咐我隨吳先生學習。我的村子裡大多數人是從小就開始練拳的，吳先生卻遲至三十歲才開始學習太極拳。但他的勁非常柔，柔得很強壯的人都推不倒他。當推他時，他像是消失了，沒有東西存在似的，他這股柔勁很有效。
我參加的訓練班有十個人。我們每天晚飯後練兩、三個小時，除非下兩下雪或天氣很壞才取消。我們在月亮出來後到田間練習，即使在隆冬，只要有月亮我們就到戶外練習。如果沒有月色，我們就到室內去，在以燭光照明的院子裡練，當時我們的鎮裡還沒有電力。屋內的房間很狹小，幾乎是難以挺直身子。吳家那間給我們練拳的房間只有十二尺乘三十尺，根本沒有地方容納十個人練習。
我第一次在冬天的戶外練太極拳時，天氣很冷。但練了沒多久我就看見水蒸氣從雙手冒出，即使在最冷的夜裡也不例外。我們一班從晚上六、七點開始，有時候會一直練到十一、二點，時間沒有一定，視乎大家的興致。有的人會早點離開，回家裡練，其他人就留下來。吳先生會在練拳時跟我們講故事，這可令我們這群小伙子興致勃勃。那時候沒有電視看，沒有收音機聽，連書沒幾本，沒有別的娛樂可以做。那些故事激發我們的興趣。要是一天不去練拳，就會錯過故事的一部份。就這樣，太極拳成為我們的娛樂，我們在學習當中同時找到樂趣。
1959年冬天，叔父董俊嶺開始認真教導我們，那年我十二歲。叔父對於擇徒是很挑剔的，他一生中總共只教過十個學生，只有一個是入門弟子。他只選擇與自己性情相近的人來教，不喜歡教鎮的權貴富人。說話多的，也不願意教。他還認為徒弟應該把所學到的東西秘技自珍，我的想法卻不一樣，我相信應該把所學所得廣泛流傳，這樣技藝才不會失傳。
在我跟他學拳的日子裡，他只教我和他的兒子。我們大多在家中院落的三合土地上練習，因為屋子裡人太多，地方又不夠。我們通常在晚上練習，偶爾亦會在日間。現在叔父回來了，所以吳先生開始來我們家裡練拳。
起初，叔父只是糾正我的動作，我試著改正，發覺改過後這些動作做得更加好。我越練得好就越起勁。練過太極拳後，我跳得更遠、跑得更快、而且精神更好了。這種感覺好極了，所以我一直練下去，當時沒有打算將來要做什麼，也不曾想過有一天要當師父。
叔父和我經常練拳，早晚都在練。在冬季，學校在午飯後有一段很長的休息時間，從十一點一直到一點。我就利用這段時間在家裡練拳，我從不睡午覺，晚上也睡得很少，因為練太極拳令我精神飽滿，不必睡太多。
我們這地區夏天熱得不得了，因為太熱了，人們都不願意練拳。夏天時學校的午休延長至下午三點，我被指導應該於氣溫最高的時間、在最炎熱的地方練拳，我堅信這一套，所以我在夏天的中午練習。剛開始時實在覺得很熱，熱得難以在大太陽下站幾分鐘，但練起太極拳我就覺得涼快。我可以在烈日下練一兩個小時功夫，不過一停下來，就熱得不能站在那裡。以前的人相信要練驚人藝，須下苦功夫，所以師父嘗試把你推至極限。他們不會強迫你去做什麼，只會跟你解釋下苦功有什麼好處，我們毫不懷疑，所以我們這樣練。
在我九歲至十二歲時，我精力充沛得很，可以從十二尺高的屋頂上跳到地面。我家裡開的酒家有些一公尺高的桌子，酒家打烊後，我就從地面跳到桌上，然後又跳下來，再跳上另一張桌上，一直跳遍整個酒家。我們還把一碗水放到桌上，目的是要在跳上桌時不濺出一滴水。如果你把水濺出了，就輸掉這遊戲。你必須跳得高而又能輕靈落下。剛開始時，我以雙足蹬地起跳，後來用單足就行了。我們即使在遊戲時也旨在磨練功夫。
跟叔父練拳是很艱苦的，他按步就班地教，每次只練一個動作，有時候實在痛苦不堪。我們鑽研每一個動作的極細微部份，討論每一細節和它們怎樣互相貫串起來，每一個動作幾乎都包含一百個步驟。然後他所有細部接筍無跡地串連起來，直至流水行雲。有時候我們會練七、八個小時，有時候則只練三十分鐘。這期間，我幾乎三年來沒有一天不練拳。吳先生從來沒有這樣巨細無遺地教導我們，隨叔父這樣練拳感受完全不同。
他們教導家族成員時，是嚴厲得多，更加一絲不苟的；教外人就比較客氣。對待家族成員的標準是不一樣的，一旦你成為入室弟子，就會受家族成員般對待，師父的要求會大為嚴格。
祖父董英傑在教了吳先生後就長期離開村子，他的學生就開始各自教拳。祖父回來後就考驗他們的推手技術。有一個學生花了很大的勁都站不穩，祖父粘連黏隨著，那個學生一次又一次被拔根跌出。每次學生推他，董英傑就順勢後退走化，就像倒退著下樓梯般。每次你跨出一步，就不得不繼續。吳先生和那個學生說：「你為什麼這麼笨？為什麼要跟著他？」
祖父聽到吳先生這樣說就和他推起手來，他抓著吳先生的手，把他發到兩個中國酒罈中間，這種陶製酒罈很大，上下兩端窄小而中間寬。祖父把他發到兩個酒罈底部間的空隙中，他的頭穿了過去但兩肩卻卡在那裡，要找人把他拉出來。如是者，祖父三次把吳先生發出，每次都把他發到那空隙中。
叔父對我們的嚴格好比祖父對他的弟子一般。我們練習時，當我正想要繼續動作，比如在單鞭的中間部份，叔父會叫我停下來；當我想停下來，他卻要我繼續動作。他會找動作很困難的地方，然後著我在那裡停住，好讓我能練好這些地方。這是很困難的事情之一，當想動的時候卻要停住，把流暢的動作打斷了，但這教導我們一種克服艱苦的能力──中國人所謂的「忍」。
就是在這種注重細節的情況下，我們練習這一個動作直至正確無誤為止。如果一個動作做得不好，就不能練下一個。要是我們耐不住性子，他就要我們重復又重復練一個動作，藉以訓練我們的耐性。當你真的累壞了，再不管練不練下一個動作時，他又出乎意料地繼續下一動作。只有他認為你已準備好時，才讓你繼續下一步，並不是你想做就可以。中國人有句話：「水到渠成」。這種思維是和西方迥然不同的。
在我把慢架練好之前，除了它以外我沒有練別的東西，這花了三年。只有我的表兄和我這樣子練。三年後，那時是1962年，我開始學習推手。有時候祖父的弟子會過來，我們就跟他們推手。開始時，他們只教我們放鬆身體，保持中正安舒，並不知道怎樣推人，這個階段我們不是要學推人，每晚只有我和叔父的兒子在推手，這樣劃圈劃了兩年。如果吳先生來到，我也會跟他推，有時候則和我叔父。我一開始就練掤履擠按四正雙推手。
這樣劃圈推兩年之後，李青山先生來看我的成績，他是少林拳高手。雖然我從來沒有正式向他拜師，但叔父讓我在他來我家時，向他討教些功夫，他大約一個月來一次。事實上，教我發勁的人就是李先生。李先生個子短小精悍，但他動作快得驚人，勁力擋者披靡，是位發勁高手。他發動起來時勢若山嶽，完全無法把他的勁化走。雖然我們有四兩撥千斤之說，但還有一重點：如果來勢太強，那根本不能撥開的，面對這種情況，唯一能做的只有避其鋒頭。
他可以一拳把墓碑擊碎，這些墓碑是以大石板造的，面積三尺乘五尺，八寸厚。他能夠把它擊成兩半。他曾服過些強壯筋骨的中藥，因為怕會傷到人，所以他才跑去墓園去試驗自己的功力。有其他人跟著他去看他碎墓碑，所以這不光是個傳說而已。
後來在他七十歲時，我親眼看到他單手擊碎我叔父家的大門。事緣他受邀請擔任武術比賽裁判，但被一些和我年紀相若的小子嘲笑，說他太老了，不能當裁判。他為了證明自己寶刀未老，就去打我叔父的大門，那大門是由兩寸厚的木板造的，再在三邊覆上薄片釘牢，實際上是兩扇門組成，從中間推開那種。他一個連續動作，先一個正拳，再來一個翻手拳，雄渾的內勁把兩扇門擊得粉碎。七十高齡啊！我看得目定口呆，其他小子更被嚇得呆若木雞，大氣都不敢透。沒有人再敢質疑李先生的能力。他一直未婚，一輩子奉獻給武術，他的父親也是一位武術大師。
大約在這時，我開始跟叔父學習化勁。當你學會改變自己的形態時，就能夠改變向你擊來的力量，或化走勁力。我開始隨叔父練習發勁和化勁，我們一個推一個化。我們沒有固定的練習方式，因勢利導，隨時機變化，只要是推手範圍以內就行，不過只限掤履擠按，採列肘靠不在此列。
我的叔父在教授太極拳方面是位真正的純粹主義者，除了家族成員的著作外，其他關於太極拳的著作他一概不準我看，所以我就只能看祖父董英傑著的《太極拳釋義》。這本書我看過很多遍，每次看都有前所不見的體會，隨著見識的增長，對它就有不同的理解，我看得越深入，它就有更多東西告訴我，永無止境。
自1959年我開始認真學習太極拳以來，從來沒有中斷過練習，甚至在文化大革命期間也沒有停止。起初叔父不讓我學其他武術，但過來我和懂得其他門派武術的人一起練習，他們總是傾囊相授。我練習得最勤快的時期要算是十六至二十七歲之時，在課堂以外，我和朋友一起練習時，我們都叫方不必留情，身體每一處都可以打。開始時被打中會覺得很痛，但後來就不痛了。因為這期間我們練了不少氣功，那些擊到身上的力量都被氣功化解了。
到了那時候，我的推手技術已非叔父其他學生所能及，所以我就去找別的太極流派和其他武術來考驗自己的技術。大多數人教太極拳是為養生之用，這算不上是武術，因為無用於自衛。很多人只教純柔的架子，但如果你想把太極拳當作技擊術，就必須剛柔相濟，要懂得兩者如何運用。不過就算你把太極拳當作技擊術來練，懂得招式的應用，如果你不常常跟人練習對打，那它還是不能用以禦敵。
二十七歲那年，我離開村子，開始在武術協會的訓練班和縣政府資助的班上教拳。我常常往各地去，每一處只逗留兩週。還應全國各地武術高手的邀請去拜會他們，我從他們身上各學一點東西。我在外頭的日子每天教拳，一個月教三星期。那些訓練班是在早上上班前教兩個小時，由政府資助在公園辦的。我的薪水由政府支付，但學生也給我錢，雖然沒有人要求他們這樣做。他們把自己收入的百分之十給我作學費，中國人叫作「紅包」，代表他們的謝意。他們很珍視太極拳卻病延年、修心養性的好處。
我也拜會過很多在中國以外的武術門派。在新加坡，我造訪過很多中國武術外家門派，這些造訪多半是不傷和氣的比試。外家硬功拳是全力出擊的，一旦發動了攻擊，勢不能撤回或停止，這和太極拳不同。外家拳攻擊時，只使用發動攻擊的那部份肢體；太極拳一旦攻擊，則勁起於足跟，周身合力，完整一氣，這樣產生的勁是有分別的。以外家拳打人一拳，可以造成瘀傷，用太極拳卻可以把對手發出數丈之遙。因為勁是來自整個身體的，所以和外家拳完全不同。太極拳尚剛柔相濟，柔過勁，剛落點，這樣才能發出的巨大的勁。
幾乎所有現代太極拳家我都認識，看過各家的差別。陳家爆發力強，老派的吳家威力也很強。但沒有一家有像楊式的下盤功夫。我覺得楊式比其他家派更適合一般大眾，因為它要求練者緩緩邁步，比其他各派都慢，所以令雙腳很強壯。楊式的步幅不大不小，這適中的步幅正蘊藏著最大的力量。
有一個故事是關於劉師傅的，他個子不高，有一次當眾被別派挑戰，他把對手摔出由五層圍觀者組成的圈外。另一個對手被發得又快又猛，他像炮彈一樣，直穿過五層圍觀者，圍觀的人也朝各個方向跌飛出去。有時候楊式是強得令人難以置信的。
你或許會以為自己永遠練不出這種功力，但你是做得到的。不管個子是高大還是矮小，每個人都能有所得。有一位好師父從旁指導是很重要的，他可以指出你的優點和缺點。太極拳要練得好有三點是少不得的：
必須有信心你會有所得；
必須有耐性去學習；
必須有持之以恆的精神，
即堅持每天練習，不可鬆懈。
One Hundred Years of Traditional Taiji Training，我看過後覺
得這是一篇很有意思的文章，雖然裡面有些見解未必人人同意，但前輩拳家的經歷總有值得我們借鑑的地方，所以我徵得Chip Ellis的同意，把它翻譯成中文跟大家分享，不過畢竟我學問有限，很多地方都翻得不好，裡面一些人名又不能確定，只能根據羅馬拼音直譯。如果有錯誤的地方，請大家指正，如想看英文原文，我也可能post上這裡，或email給你們。
在我成長的過程中，身邊圍繞著一群把生命奉獻給武術的人。我祖籍河北省刑台地區任縣，那裡歷代都以武術家眾多而聞名中國，每一條村都有武術班，傳授各派武術。平常這些門派各自修練，但到了農曆新年就會聚首一堂慶祝。他們互相演練本門武藝，偶然有的門派吹噓自己勝過別派，結果以比武告終。
參與這些比試的內家外家都有。外家門派以刀、槍、棍對打。有時候場面會一發不可收拾而殃及觀眾，情況就像今天的橄欖球賽一樣。通常不會死人，但傷的人就很多。這種比武在1949年解放以後仍然存在。
董家的太極拳歷史始於我的祖父董英傑，他是楊澄甫的首徒，隨楊澄甫於中國各地遊歷十載，代表楊氏太極拳傳技和跟人比試。當年，教拳是很正式的，師父很受尊敬。當祖父自立門戶授徒時，也受到同樣的尊敬。他教拳時，弟子是不準交談的，必須垂首聽教，師父說什麼就做什麼，不得發問。楊澄甫教拳時，會把沉甸甸的綢大衣交給我祖父拿著。在楊宗師教拳的兩個小時中，董英傑就以掤的姿勢把大衣擱在臂上，像個衣帽架般站著。多年以後，他練得一身驚人的掤勁。
家父董虎嶺和叔父董俊嶺是在河北老家隨我祖父學拳的。1948年，家父和三個兄弟為了逃避內戰而離開河北到香港去。1950解放以後，叔父回到河北，家父卻仍然留在香港。
在我正式被傳授太極拳之前，我已隨家父的弟子練習的。我所有朋友莫不如此，他們的父親多半亦是大師。1956年我九歲之時，叔父開始教我拳，或者應該說重新教我。當時我已學會整套慢架，不過沒有被正式糾正過。叔父教了我們沒多久，就去家父董虎嶺居住的地方──香港。
1956至1959年間，我在祖父的一位弟子吳寶音指導下練習太極拳的。跟叔父學過一點點後，我的太極拳還不到家，我不大滿意。叔父離開時吩咐我隨吳先生學習。我的村子裡大多數人是從小就開始練拳的，吳先生卻遲至三十歲才開始學習太極拳。但他的勁非常柔，柔得很強壯的人都推不倒他。當推他時，他像是消失了，沒有東西存在似的，他這股柔勁很有效。
我參加的訓練班有十個人。我們每天晚飯後練兩、三個小時，除非下兩下雪或天氣很壞才取消。我們在月亮出來後到田間練習，即使在隆冬，只要有月亮我們就到戶外練習。如果沒有月色，我們就到室內去，在以燭光照明的院子裡練，當時我們的鎮裡還沒有電力。屋內的房間很狹小，幾乎是難以挺直身子。吳家那間給我們練拳的房間只有十二尺乘三十尺，根本沒有地方容納十個人練習。
我第一次在冬天的戶外練太極拳時，天氣很冷。但練了沒多久我就看見水蒸氣從雙手冒出，即使在最冷的夜裡也不例外。我們一班從晚上六、七點開始，有時候會一直練到十一、二點，時間沒有一定，視乎大家的興致。有的人會早點離開，回家裡練，其他人就留下來。吳先生會在練拳時跟我們講故事，這可令我們這群小伙子興致勃勃。那時候沒有電視看，沒有收音機聽，連書沒幾本，沒有別的娛樂可以做。那些故事激發我們的興趣。要是一天不去練拳，就會錯過故事的一部份。就這樣，太極拳成為我們的娛樂，我們在學習當中同時找到樂趣。
1959年冬天，叔父董俊嶺開始認真教導我們，那年我十二歲。叔父對於擇徒是很挑剔的，他一生中總共只教過十個學生，只有一個是入門弟子。他只選擇與自己性情相近的人來教，不喜歡教鎮的權貴富人。說話多的，也不願意教。他還認為徒弟應該把所學到的東西秘技自珍，我的想法卻不一樣，我相信應該把所學所得廣泛流傳，這樣技藝才不會失傳。
在我跟他學拳的日子裡，他只教我和他的兒子。我們大多在家中院落的三合土地上練習，因為屋子裡人太多，地方又不夠。我們通常在晚上練習，偶爾亦會在日間。現在叔父回來了，所以吳先生開始來我們家裡練拳。
起初，叔父只是糾正我的動作，我試著改正，發覺改過後這些動作做得更加好。我越練得好就越起勁。練過太極拳後，我跳得更遠、跑得更快、而且精神更好了。這種感覺好極了，所以我一直練下去，當時沒有打算將來要做什麼，也不曾想過有一天要當師父。
叔父和我經常練拳，早晚都在練。在冬季，學校在午飯後有一段很長的休息時間，從十一點一直到一點。我就利用這段時間在家裡練拳，我從不睡午覺，晚上也睡得很少，因為練太極拳令我精神飽滿，不必睡太多。
我們這地區夏天熱得不得了，因為太熱了，人們都不願意練拳。夏天時學校的午休延長至下午三點，我被指導應該於氣溫最高的時間、在最炎熱的地方練拳，我堅信這一套，所以我在夏天的中午練習。剛開始時實在覺得很熱，熱得難以在大太陽下站幾分鐘，但練起太極拳我就覺得涼快。我可以在烈日下練一兩個小時功夫，不過一停下來，就熱得不能站在那裡。以前的人相信要練驚人藝，須下苦功夫，所以師父嘗試把你推至極限。他們不會強迫你去做什麼，只會跟你解釋下苦功有什麼好處，我們毫不懷疑，所以我們這樣練。
在我九歲至十二歲時，我精力充沛得很，可以從十二尺高的屋頂上跳到地面。我家裡開的酒家有些一公尺高的桌子，酒家打烊後，我就從地面跳到桌上，然後又跳下來，再跳上另一張桌上，一直跳遍整個酒家。我們還把一碗水放到桌上，目的是要在跳上桌時不濺出一滴水。如果你把水濺出了，就輸掉這遊戲。你必須跳得高而又能輕靈落下。剛開始時，我以雙足蹬地起跳，後來用單足就行了。我們即使在遊戲時也旨在磨練功夫。
跟叔父練拳是很艱苦的，他按步就班地教，每次只練一個動作，有時候實在痛苦不堪。我們鑽研每一個動作的極細微部份，討論每一細節和它們怎樣互相貫串起來，每一個動作幾乎都包含一百個步驟。然後他所有細部接筍無跡地串連起來，直至流水行雲。有時候我們會練七、八個小時，有時候則只練三十分鐘。這期間，我幾乎三年來沒有一天不練拳。吳先生從來沒有這樣巨細無遺地教導我們，隨叔父這樣練拳感受完全不同。
他們教導家族成員時，是嚴厲得多，更加一絲不苟的；教外人就比較客氣。對待家族成員的標準是不一樣的，一旦你成為入室弟子，就會受家族成員般對待，師父的要求會大為嚴格。
祖父董英傑在教了吳先生後就長期離開村子，他的學生就開始各自教拳。祖父回來後就考驗他們的推手技術。有一個學生花了很大的勁都站不穩，祖父粘連黏隨著，那個學生一次又一次被拔根跌出。每次學生推他，董英傑就順勢後退走化，就像倒退著下樓梯般。每次你跨出一步，就不得不繼續。吳先生和那個學生說：「你為什麼這麼笨？為什麼要跟著他？」
祖父聽到吳先生這樣說就和他推起手來，他抓著吳先生的手，把他發到兩個中國酒罈中間，這種陶製酒罈很大，上下兩端窄小而中間寬。祖父把他發到兩個酒罈底部間的空隙中，他的頭穿了過去但兩肩卻卡在那裡，要找人把他拉出來。如是者，祖父三次把吳先生發出，每次都把他發到那空隙中。
叔父對我們的嚴格好比祖父對他的弟子一般。我們練習時，當我正想要繼續動作，比如在單鞭的中間部份，叔父會叫我停下來；當我想停下來，他卻要我繼續動作。他會找動作很困難的地方，然後著我在那裡停住，好讓我能練好這些地方。這是很困難的事情之一，當想動的時候卻要停住，把流暢的動作打斷了，但這教導我們一種克服艱苦的能力──中國人所謂的「忍」。
就是在這種注重細節的情況下，我們練習這一個動作直至正確無誤為止。如果一個動作做得不好，就不能練下一個。要是我們耐不住性子，他就要我們重復又重復練一個動作，藉以訓練我們的耐性。當你真的累壞了，再不管練不練下一個動作時，他又出乎意料地繼續下一動作。只有他認為你已準備好時，才讓你繼續下一步，並不是你想做就可以。中國人有句話：「水到渠成」。這種思維是和西方迥然不同的。
在我把慢架練好之前，除了它以外我沒有練別的東西，這花了三年。只有我的表兄和我這樣子練。三年後，那時是1962年，我開始學習推手。有時候祖父的弟子會過來，我們就跟他們推手。開始時，他們只教我們放鬆身體，保持中正安舒，並不知道怎樣推人，這個階段我們不是要學推人，每晚只有我和叔父的兒子在推手，這樣劃圈劃了兩年。如果吳先生來到，我也會跟他推，有時候則和我叔父。我一開始就練掤履擠按四正雙推手。
這樣劃圈推兩年之後，李青山先生來看我的成績，他是少林拳高手。雖然我從來沒有正式向他拜師，但叔父讓我在他來我家時，向他討教些功夫，他大約一個月來一次。事實上，教我發勁的人就是李先生。李先生個子短小精悍，但他動作快得驚人，勁力擋者披靡，是位發勁高手。他發動起來時勢若山嶽，完全無法把他的勁化走。雖然我們有四兩撥千斤之說，但還有一重點：如果來勢太強，那根本不能撥開的，面對這種情況，唯一能做的只有避其鋒頭。
他可以一拳把墓碑擊碎，這些墓碑是以大石板造的，面積三尺乘五尺，八寸厚。他能夠把它擊成兩半。他曾服過些強壯筋骨的中藥，因為怕會傷到人，所以他才跑去墓園去試驗自己的功力。有其他人跟著他去看他碎墓碑，所以這不光是個傳說而已。
後來在他七十歲時，我親眼看到他單手擊碎我叔父家的大門。事緣他受邀請擔任武術比賽裁判，但被一些和我年紀相若的小子嘲笑，說他太老了，不能當裁判。他為了證明自己寶刀未老，就去打我叔父的大門，那大門是由兩寸厚的木板造的，再在三邊覆上薄片釘牢，實際上是兩扇門組成，從中間推開那種。他一個連續動作，先一個正拳，再來一個翻手拳，雄渾的內勁把兩扇門擊得粉碎。七十高齡啊！我看得目定口呆，其他小子更被嚇得呆若木雞，大氣都不敢透。沒有人再敢質疑李先生的能力。他一直未婚，一輩子奉獻給武術，他的父親也是一位武術大師。
大約在這時，我開始跟叔父學習化勁。當你學會改變自己的形態時，就能夠改變向你擊來的力量，或化走勁力。我開始隨叔父練習發勁和化勁，我們一個推一個化。我們沒有固定的練習方式，因勢利導，隨時機變化，只要是推手範圍以內就行，不過只限掤履擠按，採列肘靠不在此列。
我的叔父在教授太極拳方面是位真正的純粹主義者，除了家族成員的著作外，其他關於太極拳的著作他一概不準我看，所以我就只能看祖父董英傑著的《太極拳釋義》。這本書我看過很多遍，每次看都有前所不見的體會，隨著見識的增長，對它就有不同的理解，我看得越深入，它就有更多東西告訴我，永無止境。
自1959年我開始認真學習太極拳以來，從來沒有中斷過練習，甚至在文化大革命期間也沒有停止。起初叔父不讓我學其他武術，但過來我和懂得其他門派武術的人一起練習，他們總是傾囊相授。我練習得最勤快的時期要算是十六至二十七歲之時，在課堂以外，我和朋友一起練習時，我們都叫方不必留情，身體每一處都可以打。開始時被打中會覺得很痛，但後來就不痛了。因為這期間我們練了不少氣功，那些擊到身上的力量都被氣功化解了。
到了那時候，我的推手技術已非叔父其他學生所能及，所以我就去找別的太極流派和其他武術來考驗自己的技術。大多數人教太極拳是為養生之用，這算不上是武術，因為無用於自衛。很多人只教純柔的架子，但如果你想把太極拳當作技擊術，就必須剛柔相濟，要懂得兩者如何運用。不過就算你把太極拳當作技擊術來練，懂得招式的應用，如果你不常常跟人練習對打，那它還是不能用以禦敵。
二十七歲那年，我離開村子，開始在武術協會的訓練班和縣政府資助的班上教拳。我常常往各地去，每一處只逗留兩週。還應全國各地武術高手的邀請去拜會他們，我從他們身上各學一點東西。我在外頭的日子每天教拳，一個月教三星期。那些訓練班是在早上上班前教兩個小時，由政府資助在公園辦的。我的薪水由政府支付，但學生也給我錢，雖然沒有人要求他們這樣做。他們把自己收入的百分之十給我作學費，中國人叫作「紅包」，代表他們的謝意。他們很珍視太極拳卻病延年、修心養性的好處。
我也拜會過很多在中國以外的武術門派。在新加坡，我造訪過很多中國武術外家門派，這些造訪多半是不傷和氣的比試。外家硬功拳是全力出擊的，一旦發動了攻擊，勢不能撤回或停止，這和太極拳不同。外家拳攻擊時，只使用發動攻擊的那部份肢體；太極拳一旦攻擊，則勁起於足跟，周身合力，完整一氣，這樣產生的勁是有分別的。以外家拳打人一拳，可以造成瘀傷，用太極拳卻可以把對手發出數丈之遙。因為勁是來自整個身體的，所以和外家拳完全不同。太極拳尚剛柔相濟，柔過勁，剛落點，這樣才能發出的巨大的勁。
幾乎所有現代太極拳家我都認識，看過各家的差別。陳家爆發力強，老派的吳家威力也很強。但沒有一家有像楊式的下盤功夫。我覺得楊式比其他家派更適合一般大眾，因為它要求練者緩緩邁步，比其他各派都慢，所以令雙腳很強壯。楊式的步幅不大不小，這適中的步幅正蘊藏著最大的力量。
有一個故事是關於劉師傅的，他個子不高，有一次當眾被別派挑戰，他把對手摔出由五層圍觀者組成的圈外。另一個對手被發得又快又猛，他像炮彈一樣，直穿過五層圍觀者，圍觀的人也朝各個方向跌飛出去。有時候楊式是強得令人難以置信的。
你或許會以為自己永遠練不出這種功力，但你是做得到的。不管個子是高大還是矮小，每個人都能有所得。有一位好師父從旁指導是很重要的，他可以指出你的優點和缺點。太極拳要練得好有三點是少不得的：
必須有信心你會有所得；
必須有耐性去學習；
必須有持之以恆的精神，
即堅持每天練習，不可鬆懈。
Wednesday, October 04, 2006
Tuesday, October 03, 2006
太极拳之练习谈
太极拳之练习谈 by 杨澄甫
中国之拳术，虽派别繁多，要旨皆寓有哲理之技术，历来古人穷毕生之精力， 而不能尽其玄妙者，比比皆是，学者若费一日之功力，即得有一日之成效，日 积月累，水到渠成。
太极拳，乃柔中寓刚、棉里藏针之艺术，于技术上、生理上、力学上，有相当之哲理存焉。故研究此道者，需经过一定之程序与相当之时日，虽然良师之指导、好友之切磋，故不可少，而最紧要者，是在逐日自身之锻炼。否则谈论终日，思慕经年，一朝交手，空洞无物，依然是门外汉者，未有逐日功夫。古人所为，终思无益，不如学也。若能晨昏无间，寒暑不易，一经动念，即举拳练，无论老少男女，及其成功则一也。
近来研究太极拳者，由北而南，同志日增，不禁为武术前途喜。然同志中，专心苦练，诚心向学，将来不可限量者，故不乏人，但普通不免入于两途，以则天才既具，年力又强，举一反三，颖悟出群，惜乎稍有小成，便是满足，邃迩中辍，未能大受；其次急求速效，忽略而成，未经一载，拳、剑、刀、枪皆已学全，虽能依样葫芦，而实际未得此中三昧，一经考究其方向动作，上下内外，皆未合度，如欲改正，则式式皆须修改，且朝经改正，而夕已忘却。故常闻人曰：“习拳容易改拳难。”此语之来，皆由速成而至此。如此辈者，以误传误，必致自误误人，最为技术前途忧者也。
太极拳开始，先练拳架。所谓拳架者，即照拳谱上各式名称，一式一式由师指教，学者悉心静气，默记揣摩，而照行之，谓之练架子。此时学者应注意内外上下：属于内者，即所谓用意不用力，下则气沉丹田，上则虚灵顶劲；属于外者，周身轻灵，节节贯穿，由脚而腿而腰，沉肩曲肘等是也。初学之时，先此数句，朝夕揣摩，而体会之，一式一手，总须仔细推求，举动练习，务求正确。习练既纯，再求二式，于是逐渐而至于习完，如是则毋事改正，日久亦不致更变要领也。
习练运行时，周身骨节，均须松开自然。其一，口腹不可闭气；其二，四肢腰腿，不可气强劲。此二句，学内家拳者，类能道之，但一举动，一转身，或踢腿摆腰，其气喘矣，起身摇矣，其病皆由闭气与起强劲也。
摩练时头部不可偏侧与俯仰，所谓要“头顶悬”，若有物顶于头上之意，切忌硬直，所谓悬字意义也。目光虽然向前平视，有时当随身法而转移，其视线虽属空虚，亦未变化中一紧要之动作，而补身法手法之不足也。其 口似开非开，似闭非闭，口呼鼻吸，任其自然。如舌下生津，当随时咽入， 勿吐弃之。
身躯宜中正而不倚，脊梁与尾闾，宜垂直而不偏；但遇开合变化时，有含胸拔背、沉肩转腰之活动，初学时节须注意，否则日久难改，必流于板滞，功夫虽深，难以得以致用矣。
两臂骨节均须松开，肩应下垂，肘应下曲，掌宜微伸，手尖微曲，以意运臂，以气贯指，日积月累，内劲通灵，其玄妙自生矣。
两腿宜分虚实，起落犹似猫行。体重移于左者，则左实，而右脚谓之虚；移于右者，则右实，而左脚谓之虚。所谓虚者，非空，其势仍未断，而留有伸缩变化之余意存焉。所谓实者，确实而已，非用劲过分，用力过猛之谓。故腿曲至垂直为准，逾此谓之过劲，身躯前扑，即失中正姿势。
脚掌应分踢腿（谱上左右分脚或写左右起脚）与蹬脚二式，踢腿时注意脚尖，蹬腿时则注意全掌，意到而气到，气到而劲自到，但腿节均须松开平稳出之。此时最易起强劲，身躯波折而不稳，发腿亦无力矣。
太极拳之程序，先练拳架（属于徒手），如太极拳、太极长拳；其次单手推挽、原地推手、活步推手、大捋；再次则器械，如太极剑、太极刀、太极枪 （十三枪）等是也。
练习时间，每日起床后两遍，若晨起无暇，则睡前两遍，一日之中，应练七八次，至少晨昏各一遍。但醉后、饱食后，皆宜避忌。
练习地点，以庭院与厅堂，能通空气，多光线者为相宜。忌直射之烈风与有阴湿霉气之场所，因身体一经运动，呼吸定然深长，故烈风与霉气，如深入腹中，有害于肺脏，易致疾病也。练习之服装，宜宽大之中服短装与扩头之布鞋为相宜。习练经时，如遇出汗，切忌脱衣裸体，或行冷水楷抹，否则未有不患疾病也。
杨澄甫口述张鸿逵笔录
中国之拳术，虽派别繁多，要旨皆寓有哲理之技术，历来古人穷毕生之精力， 而不能尽其玄妙者，比比皆是，学者若费一日之功力，即得有一日之成效，日 积月累，水到渠成。
太极拳，乃柔中寓刚、棉里藏针之艺术，于技术上、生理上、力学上，有相当之哲理存焉。故研究此道者，需经过一定之程序与相当之时日，虽然良师之指导、好友之切磋，故不可少，而最紧要者，是在逐日自身之锻炼。否则谈论终日，思慕经年，一朝交手，空洞无物，依然是门外汉者，未有逐日功夫。古人所为，终思无益，不如学也。若能晨昏无间，寒暑不易，一经动念，即举拳练，无论老少男女，及其成功则一也。
近来研究太极拳者，由北而南，同志日增，不禁为武术前途喜。然同志中，专心苦练，诚心向学，将来不可限量者，故不乏人，但普通不免入于两途，以则天才既具，年力又强，举一反三，颖悟出群，惜乎稍有小成，便是满足，邃迩中辍，未能大受；其次急求速效，忽略而成，未经一载，拳、剑、刀、枪皆已学全，虽能依样葫芦，而实际未得此中三昧，一经考究其方向动作，上下内外，皆未合度，如欲改正，则式式皆须修改，且朝经改正，而夕已忘却。故常闻人曰：“习拳容易改拳难。”此语之来，皆由速成而至此。如此辈者，以误传误，必致自误误人，最为技术前途忧者也。
太极拳开始，先练拳架。所谓拳架者，即照拳谱上各式名称，一式一式由师指教，学者悉心静气，默记揣摩，而照行之，谓之练架子。此时学者应注意内外上下：属于内者，即所谓用意不用力，下则气沉丹田，上则虚灵顶劲；属于外者，周身轻灵，节节贯穿，由脚而腿而腰，沉肩曲肘等是也。初学之时，先此数句，朝夕揣摩，而体会之，一式一手，总须仔细推求，举动练习，务求正确。习练既纯，再求二式，于是逐渐而至于习完，如是则毋事改正，日久亦不致更变要领也。
习练运行时，周身骨节，均须松开自然。其一，口腹不可闭气；其二，四肢腰腿，不可气强劲。此二句，学内家拳者，类能道之，但一举动，一转身，或踢腿摆腰，其气喘矣，起身摇矣，其病皆由闭气与起强劲也。
摩练时头部不可偏侧与俯仰，所谓要“头顶悬”，若有物顶于头上之意，切忌硬直，所谓悬字意义也。目光虽然向前平视，有时当随身法而转移，其视线虽属空虚，亦未变化中一紧要之动作，而补身法手法之不足也。其 口似开非开，似闭非闭，口呼鼻吸，任其自然。如舌下生津，当随时咽入， 勿吐弃之。
身躯宜中正而不倚，脊梁与尾闾，宜垂直而不偏；但遇开合变化时，有含胸拔背、沉肩转腰之活动，初学时节须注意，否则日久难改，必流于板滞，功夫虽深，难以得以致用矣。
两臂骨节均须松开，肩应下垂，肘应下曲，掌宜微伸，手尖微曲，以意运臂，以气贯指，日积月累，内劲通灵，其玄妙自生矣。
两腿宜分虚实，起落犹似猫行。体重移于左者，则左实，而右脚谓之虚；移于右者，则右实，而左脚谓之虚。所谓虚者，非空，其势仍未断，而留有伸缩变化之余意存焉。所谓实者，确实而已，非用劲过分，用力过猛之谓。故腿曲至垂直为准，逾此谓之过劲，身躯前扑，即失中正姿势。
脚掌应分踢腿（谱上左右分脚或写左右起脚）与蹬脚二式，踢腿时注意脚尖，蹬腿时则注意全掌，意到而气到，气到而劲自到，但腿节均须松开平稳出之。此时最易起强劲，身躯波折而不稳，发腿亦无力矣。
太极拳之程序，先练拳架（属于徒手），如太极拳、太极长拳；其次单手推挽、原地推手、活步推手、大捋；再次则器械，如太极剑、太极刀、太极枪 （十三枪）等是也。
练习时间，每日起床后两遍，若晨起无暇，则睡前两遍，一日之中，应练七八次，至少晨昏各一遍。但醉后、饱食后，皆宜避忌。
练习地点，以庭院与厅堂，能通空气，多光线者为相宜。忌直射之烈风与有阴湿霉气之场所，因身体一经运动，呼吸定然深长，故烈风与霉气，如深入腹中，有害于肺脏，易致疾病也。练习之服装，宜宽大之中服短装与扩头之布鞋为相宜。习练经时，如遇出汗，切忌脱衣裸体，或行冷水楷抹，否则未有不患疾病也。
杨澄甫口述张鸿逵笔录
Monday, October 02, 2006
Tuesday, August 15, 2006
TALKS ON THE PRACTICE OF TAIJIQUAN
Narrated by Yang Cheng Fu
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
There are many schools of Chinese wushu (martial arts), all with technical skills based on philosophy. Since ancient times, many people have devoted their lifetime and energy to probing the nature and essence of wush and mastering the maximum skills, but few have succeeded. However, a learner can improve his skill if he keeps on practising and someday he will become an expert. As the saying goes: Drops falling, if they fall constantly, will bore through a stone.
Taijiquan is a part of the rich cultural heritage of China. It is an art in whose slow and gentle movements are embodied vigor and force. As a Chinese saying aptly puts it, "Inside the cotton is hidden a needle". Its technical, physiological and mechanical qualities all have a philosophical basis. For learners, the guidance of a good teacher and discussions of the skills and techniques with friends are necessary, but the most important thing is persistent and untiring practice. Indeed, there is nothing like practice, and learners of taijiquan, men and women, young and old, will get the best possible results if they keep at it all the year round.
In recent years, the number of people studying taijiquan in various parts of China has been increasing. This is an indication of the bright prospects of wushu. Many learners are conscientious and persistent in training, which will enable them to attain a high level of achievement.
It should be pointed out that two wrong tendencies should be guarded against. The first is that some some people who are young and talented acquired a quicker understanding than most other people and so become complacent and stop half way. These people can never achieve great success. The second wrong tendency is that some learners are too anxious to achieve quick success and get instant benefits. They want to learn everything in a short time, from shadow boxing to wielding the sword, broadsword, spear and other weapons. They know a smattering of each, but do not grasp the essence and their movements and postures are full of flaws to the expert eye. It is difficult to correct their movements, for a thorough "overhaul" is needed and , as often as not, they might change in the morning and return to the old habits in the evening. Hence the saying in Chinese boxing circles: "Learning taijiquan is easy but to correct a wrong style is difficult". In other words, more haste less speed. And if these people pass on their mistakes to others, they will be doing a great harm.
In learning taijiquan, one should first of all start from the quan jia or frame of boxing; he should practise according to the routines and follow the master's every movement carefully, and keep each action in mind. Meanwhile, he should pay attention to the nei, wai, shang and xia. (the internal, the external, the above and the below)
Nei means using the mind rather than force.
Wai means the relaxation of the limbs, shoulders and elbows, making the movements from the foot to the leg to the waist gentle and continuous.
Shang means straightening the head.
Xia means sinkingthe breath to the lower belly.
For a beginner, the most important thing is to remember these points, grasp their essence and practise each basic movement correctly over and over again, never seeking quick success and instant benefit. It is advisiable to make slow and steady progress , for this will pay in the long run. In practising taijiquan, it is necessary to keep all the joints in the body relaxed, so that the movements will be natural and unrestrained. Do not hold your breath (that may lead to puff and blow), and do not use stiff strength in moving the arms, legs and waist and body, but try to make your movements gentle and continuous. These two points are well-known among the wushu experts, but many trainees have difficulty putting them into practice.
The learners should bear in mind the following points:
(1) Keep your head erect and do not incline it forward or backward. As a saying goes, "It's like there is something on your head, and you should take care not to let it fall." But you should not hold your head in a stiff manner, and though your eyes look straight ahead, they should follow the movements of the limbs and body. Although your eyes look into vacancy, they are an important component of the movements of the body as a whole. Your mouth should remain half open and half closed, with the nose breathing in and the mouth breathing out naturally. If saliva is produced in the mouth swallow it.
(2) Hold the torso straight and the backbone and free end of the sacrum vertical. When moving, always keep the chest slightly inward and back upright. The beginners should keep these key points in mind, otherwise their movements will become a mere formality or dull looking, and they will not be able to make much progress in spite of long years of practice.
(3) Relax the joints of both arms, letting the shoulders droop and the elbows curve naturally; the palms should be slightly extended and the fingers slightly bent. Move the arms by consciousness and send qi (breath or vital energy) to the fingers. Remember these key points and success will be yours.
(4) Take note of the difference in stance between the two legs which move as gently as these of a cat. When one foot is planted firmly on the ground, the other is in an empty stance. When you shift the weight on to the left leg, then the left foot is firmly on the ground, while the right foot is in an empty stance, and vice versa. Though the foot is in an empty stance it is always ready to move. When the foot is firmly on the ground, it does not mean you should exert too much force with that leg, for if you do so, your body will incline forward and you will lose your balance.
(5) The action of the feet is divided into kicking upward and kicking downward. When you kick upward, pay attention to your toes, and when you kick downward, pay attention to the sole; consciousness of the action will be followed by vital energy, and vital energy will be followed by strength. When you do all this, you should relax the joints and avoid stiffness.
In practicing taijiquan, one should first master and practice the "frame" as above mentioned (bare-handed forms), such as taijiquan shadow boxing and chang chuan (long shadow boxing); then one can proceed to single-hand pushing, one-site pushing, pushing with feet moving and free-hand fighting, and after a period one can take exercises with weapons such as Taiji sword, Tai ji scimitar and Taiji spear.
Learners should practice regularly every morning or before going to bed. It is preferable to practice seven or eight times during the daytime; if one is hard pressed for time, then practice at least once in the morning and once in the evening. Do not practice immediately after meals or after drinking. The best place is in the gardens or parks where the air is fresh and the environment conducive to health. Do not practice on windy days or in a filthy place. for when you do the exercise, you might breathe in too much dust or dirt which is harmful to your lungs. It is advisable to put on sportswear and comfortable cloth or rubber shoes. When you sweat, don't take off your clothes or wipe with cold towels, lest you should catch cold and fall ill.
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
There are many schools of Chinese wushu (martial arts), all with technical skills based on philosophy. Since ancient times, many people have devoted their lifetime and energy to probing the nature and essence of wush and mastering the maximum skills, but few have succeeded. However, a learner can improve his skill if he keeps on practising and someday he will become an expert. As the saying goes: Drops falling, if they fall constantly, will bore through a stone.
Taijiquan is a part of the rich cultural heritage of China. It is an art in whose slow and gentle movements are embodied vigor and force. As a Chinese saying aptly puts it, "Inside the cotton is hidden a needle". Its technical, physiological and mechanical qualities all have a philosophical basis. For learners, the guidance of a good teacher and discussions of the skills and techniques with friends are necessary, but the most important thing is persistent and untiring practice. Indeed, there is nothing like practice, and learners of taijiquan, men and women, young and old, will get the best possible results if they keep at it all the year round.
In recent years, the number of people studying taijiquan in various parts of China has been increasing. This is an indication of the bright prospects of wushu. Many learners are conscientious and persistent in training, which will enable them to attain a high level of achievement.
It should be pointed out that two wrong tendencies should be guarded against. The first is that some some people who are young and talented acquired a quicker understanding than most other people and so become complacent and stop half way. These people can never achieve great success. The second wrong tendency is that some learners are too anxious to achieve quick success and get instant benefits. They want to learn everything in a short time, from shadow boxing to wielding the sword, broadsword, spear and other weapons. They know a smattering of each, but do not grasp the essence and their movements and postures are full of flaws to the expert eye. It is difficult to correct their movements, for a thorough "overhaul" is needed and , as often as not, they might change in the morning and return to the old habits in the evening. Hence the saying in Chinese boxing circles: "Learning taijiquan is easy but to correct a wrong style is difficult". In other words, more haste less speed. And if these people pass on their mistakes to others, they will be doing a great harm.
In learning taijiquan, one should first of all start from the quan jia or frame of boxing; he should practise according to the routines and follow the master's every movement carefully, and keep each action in mind. Meanwhile, he should pay attention to the nei, wai, shang and xia. (the internal, the external, the above and the below)
Nei means using the mind rather than force.
Wai means the relaxation of the limbs, shoulders and elbows, making the movements from the foot to the leg to the waist gentle and continuous.
Shang means straightening the head.
Xia means sinkingthe breath to the lower belly.
For a beginner, the most important thing is to remember these points, grasp their essence and practise each basic movement correctly over and over again, never seeking quick success and instant benefit. It is advisiable to make slow and steady progress , for this will pay in the long run. In practising taijiquan, it is necessary to keep all the joints in the body relaxed, so that the movements will be natural and unrestrained. Do not hold your breath (that may lead to puff and blow), and do not use stiff strength in moving the arms, legs and waist and body, but try to make your movements gentle and continuous. These two points are well-known among the wushu experts, but many trainees have difficulty putting them into practice.
The learners should bear in mind the following points:
(1) Keep your head erect and do not incline it forward or backward. As a saying goes, "It's like there is something on your head, and you should take care not to let it fall." But you should not hold your head in a stiff manner, and though your eyes look straight ahead, they should follow the movements of the limbs and body. Although your eyes look into vacancy, they are an important component of the movements of the body as a whole. Your mouth should remain half open and half closed, with the nose breathing in and the mouth breathing out naturally. If saliva is produced in the mouth swallow it.
(2) Hold the torso straight and the backbone and free end of the sacrum vertical. When moving, always keep the chest slightly inward and back upright. The beginners should keep these key points in mind, otherwise their movements will become a mere formality or dull looking, and they will not be able to make much progress in spite of long years of practice.
(3) Relax the joints of both arms, letting the shoulders droop and the elbows curve naturally; the palms should be slightly extended and the fingers slightly bent. Move the arms by consciousness and send qi (breath or vital energy) to the fingers. Remember these key points and success will be yours.
(4) Take note of the difference in stance between the two legs which move as gently as these of a cat. When one foot is planted firmly on the ground, the other is in an empty stance. When you shift the weight on to the left leg, then the left foot is firmly on the ground, while the right foot is in an empty stance, and vice versa. Though the foot is in an empty stance it is always ready to move. When the foot is firmly on the ground, it does not mean you should exert too much force with that leg, for if you do so, your body will incline forward and you will lose your balance.
(5) The action of the feet is divided into kicking upward and kicking downward. When you kick upward, pay attention to your toes, and when you kick downward, pay attention to the sole; consciousness of the action will be followed by vital energy, and vital energy will be followed by strength. When you do all this, you should relax the joints and avoid stiffness.
In practicing taijiquan, one should first master and practice the "frame" as above mentioned (bare-handed forms), such as taijiquan shadow boxing and chang chuan (long shadow boxing); then one can proceed to single-hand pushing, one-site pushing, pushing with feet moving and free-hand fighting, and after a period one can take exercises with weapons such as Taiji sword, Tai ji scimitar and Taiji spear.
Learners should practice regularly every morning or before going to bed. It is preferable to practice seven or eight times during the daytime; if one is hard pressed for time, then practice at least once in the morning and once in the evening. Do not practice immediately after meals or after drinking. The best place is in the gardens or parks where the air is fresh and the environment conducive to health. Do not practice on windy days or in a filthy place. for when you do the exercise, you might breathe in too much dust or dirt which is harmful to your lungs. It is advisable to put on sportswear and comfortable cloth or rubber shoes. When you sweat, don't take off your clothes or wipe with cold towels, lest you should catch cold and fall ill.
Monday, August 14, 2006
THE TEN ESSENTIALS OF TAIJIQUAN
Narrated by Yang Cheng Fu
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
There are many schools of Chinese wushu (martial arts), all with technical skills based on philosophy. Since ancient times, many people have devoted their lifetime and energy to probing the nature and essence of wush and mastering the maximum skills, but few have succeeded. However, a learner can improve his skill if he keeps on practising and someday he will become an expert. As the saying goes: Drops falling, if they fall constantly, will bore through a stone.
Taijiquan is a part of the rich cultural heritage of China. It is an art in whose slow and gentle movements are embodied vigor and force. As a Chinese saying aptly puts it, "Inside the cotton is hidden a needle". Its technical, physiological and mechanical qualities all have a philosophical basis. For learners, the guidance of a good teacher and discussions of the skills and techniques with friends are necessary, but the most important thing is persistent and untiring practice. Indeed, there is nothing like practice, and learners of taijiquan, men and women, young and old, will get the best possible results if they keep at it all the year round.
In recent years, the number of people studying taijiquan in various parts of China has been increasing. This is an indication of the bright prospects of wushu. Many learners are conscientious and persistent in training, which will enable them to attain a high level of achievement.
It should be pointed out that two wrong tendencies should be guarded against. The first is that some some people who are young and talented acquired a quicker understanding than most other people and so become complacent and stop half way. These people can never achieve great success. The second wrong tendency is that some learners are too anxious to achieve quick success and get instant benefits. They want to learn everything in a short time, from shadow boxing to wielding the sword, broadsword, spear and other weapons. They know a smattering of each, but do not grasp the essence and their movements and postures are full of flaws to the expert eye. It is difficult to correct their movements, for a thorough "overhaul" is needed and , as often as not, they might change in the morning and return to the old habits in the evening. Hence the saying in Chinese boxing circles: "Learning taijiquan is easy but to correct a wrong style is difficult". In other words, more haste less speed. And if these people pass on their mistakes to others, they will be doing a great harm.
In learning taijiquan, one should first of all start from the quan jia or frame of boxing; he should practise according to the routines and follow the master's every movement carefully, and keep each action in mind. Meanwhile, he should pay attention to the nei, wai, shang and xia. (the internal, the external, the above and the below)
Nei means using the mind rather than force.
Wai means the relaxation of the limbs, shoulders and elbows, making the movements from the foot to the leg to the waist gentle and continuous.
Shang means straightening the head.
Xia means sinkingthe breath to the lower belly.
For a beginner, the most important thing is to remember these points, grasp their essence and practise each basic movement correctly over and over again, never seeking quick success and instant benefit. It is advisiable to make slow and steady progress , for this will pay in the long run. In practising taijiquan, it is necessary to keep all the joints in the body relaxed, so that the movements will be natural and unrestrained. Do not hold your breath (that may lead to puff and blow), and do not use stiff strength in moving the arms, legs and waist and body, but try to make your movements gentle and continuous. These two points are well-known among the wushu experts, but many trainees have difficulty putting them into practice.
The learners should bear in mind the following points:
(1) Keep your head erect and do not incline it forward or backward. As a saying goes, "It's like there is something on your head, and you should take care not to let it fall." But you should not hold your head in a stiff manner, and though your eyes look straight ahead, they should follow the movements of the limbs and body. Although your eyes look into vacancy, they are an important component of the movements of the body as a whole. Your mouth should remain half open and half closed, with the nose breathing in and the mouth breathing out naturally. If saliva is produced in the mouth swallow it.
(2) Hold the torso straight and the backbone and free end of the sacrum vertical. When moving, always keep the chest slightly inward and back upright. The beginners should keep these key points in mind, otherwise their movements will become a mere formality or dull looking, and they will not be able to make much progress in spite of long years of practice.
(3) Relax the joints of both arms, letting the shoulders droop and the elbows curve naturally; the palms should be slightly extended and the fingers slightly bent. Move the arms by consciousness and send qi (breath or vital energy) to the fingers. Remember these key points and success will be yours.
(4) Take note of the difference in stance between the two legs which move as gently as these of a cat. When one foot is planted firmly on the ground, the other is in an empty stance. When you shift the weight on to the left leg, then the left foot is firmly on the ground, while the right foot is in an empty stance, and vice versa. Though the foot is in an empty stance it is always ready to move. When the foot is firmly on the ground, it does not mean you should exert too much force with that leg, for if you do so, your body will incline forward and you will lose your balance.
(5) The action of the feet is divided into kicking upward and kicking downward. When you kick upward, pay attention to your toes, and when you kick downward, pay attention to the sole; consciousness of the action will be followed by vital energy, and vital energy will be followed by strength. When you do all this, you should relax the joints and avoid stiffness.
In practicing taijiquan, one should first master and practice the "frame" as above mentioned (bare-handed forms), such as taijiquan shadow boxing and chang chuan (long shadow boxing); then one can proceed to single-hand pushing, one-site pushing, pushing with feet moving and free-hand fighting, and after a period one can take exercises with weapons such as Taiji sword, Tai ji scimitar and Taiji spear.
Learners should practice regularly every morning or before going to bed. It is preferable to practice seven or eight times during the daytime; if one is hard pressed for time, then practice at least once in the morning and once in the evening. Do not practice immediately after meals or after drinking. The best place is in the gardens or parks where the air is fresh and the environment conducive to health. Do not practice on windy days or in a filthy place. for when you do the exercise, you might breathe in too much dust or dirt which is harmful to your lungs. It is advisable to put on sportswear and comfortable cloth or rubber shoes. When you sweat, don't take off your clothes or wipe with cold towels, lest you should catch cold and fall ill.
THE TEN ESSENTIALS OF TAIJIQUAN,
Narrated by Yang Cheng fu
Recorded by Chen Wei-ming
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
1) Straightening the Head
Stand straight and hold the head and neck naturally erect, with the mind concentrated on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.
(2) Correct Position of Chest and Back
keep chest slightly inward, which will enable you to sink your breath to the dan tian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy". Great force can be launched from the spine only when you keep the vital energy in your lower belly.
(3) Relaxation of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist." Inaccurate movements in taijiquan stem from the erroneous actions of the waist.
(4) Solid and Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu"(Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.
(5) Sinking of Shoulders and Elbows
Keep your shoulder in natural, relaxed position. If you lift your shoulders, the qi will rise with them, and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.
(6) Using the Mind Instead Of Force
Among people who practice taijiquan it is quite common to hear this comment: "That is entirely using the mind, not force." In practicing taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to traditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the body cannot move with ease. One should therefore use the mind instead of force, so that vital energy will follow in the wake of the mind or consciousness and circulate all over the body. Through persistent practice one will be able to have genuine internal force. This is what Taijiquan experts call "Lithe in appearance, but powerful in essence."
A master of Taijiquan has arms which are as strong as steel rods wrapped in cotton, with immense power concealed therein. Boxers of the "Outer School" ( a branch of wushu with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defense) look powerful when they exert force, but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.
(7) Coordination of Upper and Lower Parts
According to the theory of taijiquan the root is in the feet, the force is launched through the legs: controlled by the waist, and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements.This is what is meant by coordination of the upper and lower parts. If any one part should cease to move, then the movements will be disconnected and fall into disarray.
(8) Harmony Between the Internal and External Parts
In practicing taijiquan, the focus is on the mind and consciousness. Hence the saying: "The mind is the commander, and the body is subservient to it." With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, and he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.
(9) Importance of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is stiff and the movements are not continuous,but are sometimes made off and on, which leave openings the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from beginning to end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons."
(10) Tranquility in Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practicing. But in taijiquan, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practicing the "frame," the slower the movement, the better the results. This is because when the movements are slow, one can take deep breath and sink it to the dan tian. It has a soothing effect on the body and mind.
Learners of taijiquan will get a better understanding of all this through careful study and persistent practice.
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
There are many schools of Chinese wushu (martial arts), all with technical skills based on philosophy. Since ancient times, many people have devoted their lifetime and energy to probing the nature and essence of wush and mastering the maximum skills, but few have succeeded. However, a learner can improve his skill if he keeps on practising and someday he will become an expert. As the saying goes: Drops falling, if they fall constantly, will bore through a stone.
Taijiquan is a part of the rich cultural heritage of China. It is an art in whose slow and gentle movements are embodied vigor and force. As a Chinese saying aptly puts it, "Inside the cotton is hidden a needle". Its technical, physiological and mechanical qualities all have a philosophical basis. For learners, the guidance of a good teacher and discussions of the skills and techniques with friends are necessary, but the most important thing is persistent and untiring practice. Indeed, there is nothing like practice, and learners of taijiquan, men and women, young and old, will get the best possible results if they keep at it all the year round.
In recent years, the number of people studying taijiquan in various parts of China has been increasing. This is an indication of the bright prospects of wushu. Many learners are conscientious and persistent in training, which will enable them to attain a high level of achievement.
It should be pointed out that two wrong tendencies should be guarded against. The first is that some some people who are young and talented acquired a quicker understanding than most other people and so become complacent and stop half way. These people can never achieve great success. The second wrong tendency is that some learners are too anxious to achieve quick success and get instant benefits. They want to learn everything in a short time, from shadow boxing to wielding the sword, broadsword, spear and other weapons. They know a smattering of each, but do not grasp the essence and their movements and postures are full of flaws to the expert eye. It is difficult to correct their movements, for a thorough "overhaul" is needed and , as often as not, they might change in the morning and return to the old habits in the evening. Hence the saying in Chinese boxing circles: "Learning taijiquan is easy but to correct a wrong style is difficult". In other words, more haste less speed. And if these people pass on their mistakes to others, they will be doing a great harm.
In learning taijiquan, one should first of all start from the quan jia or frame of boxing; he should practise according to the routines and follow the master's every movement carefully, and keep each action in mind. Meanwhile, he should pay attention to the nei, wai, shang and xia. (the internal, the external, the above and the below)
Nei means using the mind rather than force.
Wai means the relaxation of the limbs, shoulders and elbows, making the movements from the foot to the leg to the waist gentle and continuous.
Shang means straightening the head.
Xia means sinkingthe breath to the lower belly.
For a beginner, the most important thing is to remember these points, grasp their essence and practise each basic movement correctly over and over again, never seeking quick success and instant benefit. It is advisiable to make slow and steady progress , for this will pay in the long run. In practising taijiquan, it is necessary to keep all the joints in the body relaxed, so that the movements will be natural and unrestrained. Do not hold your breath (that may lead to puff and blow), and do not use stiff strength in moving the arms, legs and waist and body, but try to make your movements gentle and continuous. These two points are well-known among the wushu experts, but many trainees have difficulty putting them into practice.
The learners should bear in mind the following points:
(1) Keep your head erect and do not incline it forward or backward. As a saying goes, "It's like there is something on your head, and you should take care not to let it fall." But you should not hold your head in a stiff manner, and though your eyes look straight ahead, they should follow the movements of the limbs and body. Although your eyes look into vacancy, they are an important component of the movements of the body as a whole. Your mouth should remain half open and half closed, with the nose breathing in and the mouth breathing out naturally. If saliva is produced in the mouth swallow it.
(2) Hold the torso straight and the backbone and free end of the sacrum vertical. When moving, always keep the chest slightly inward and back upright. The beginners should keep these key points in mind, otherwise their movements will become a mere formality or dull looking, and they will not be able to make much progress in spite of long years of practice.
(3) Relax the joints of both arms, letting the shoulders droop and the elbows curve naturally; the palms should be slightly extended and the fingers slightly bent. Move the arms by consciousness and send qi (breath or vital energy) to the fingers. Remember these key points and success will be yours.
(4) Take note of the difference in stance between the two legs which move as gently as these of a cat. When one foot is planted firmly on the ground, the other is in an empty stance. When you shift the weight on to the left leg, then the left foot is firmly on the ground, while the right foot is in an empty stance, and vice versa. Though the foot is in an empty stance it is always ready to move. When the foot is firmly on the ground, it does not mean you should exert too much force with that leg, for if you do so, your body will incline forward and you will lose your balance.
(5) The action of the feet is divided into kicking upward and kicking downward. When you kick upward, pay attention to your toes, and when you kick downward, pay attention to the sole; consciousness of the action will be followed by vital energy, and vital energy will be followed by strength. When you do all this, you should relax the joints and avoid stiffness.
In practicing taijiquan, one should first master and practice the "frame" as above mentioned (bare-handed forms), such as taijiquan shadow boxing and chang chuan (long shadow boxing); then one can proceed to single-hand pushing, one-site pushing, pushing with feet moving and free-hand fighting, and after a period one can take exercises with weapons such as Taiji sword, Tai ji scimitar and Taiji spear.
Learners should practice regularly every morning or before going to bed. It is preferable to practice seven or eight times during the daytime; if one is hard pressed for time, then practice at least once in the morning and once in the evening. Do not practice immediately after meals or after drinking. The best place is in the gardens or parks where the air is fresh and the environment conducive to health. Do not practice on windy days or in a filthy place. for when you do the exercise, you might breathe in too much dust or dirt which is harmful to your lungs. It is advisable to put on sportswear and comfortable cloth or rubber shoes. When you sweat, don't take off your clothes or wipe with cold towels, lest you should catch cold and fall ill.
THE TEN ESSENTIALS OF TAIJIQUAN,
Narrated by Yang Cheng fu
Recorded by Chen Wei-ming
From the book "Yang Style Taijiquan" by Yang Zhen Duo Morning Glory Publishers, Beijing, 1988
1) Straightening the Head
Stand straight and hold the head and neck naturally erect, with the mind concentrated on the top. Do not strain or be tense; otherwise, the blood and vital energy cannot circulate smoothly.
(2) Correct Position of Chest and Back
keep chest slightly inward, which will enable you to sink your breath to the dan tian (lower belly). Do not protrude your chest, otherwise you will feel uneasy in breathing and somewhat "top heavy". Great force can be launched from the spine only when you keep the vital energy in your lower belly.
(3) Relaxation of Waist
For the human body, the waist is the dominant part. When you relax the waist, your two feet will be strong enough to form a firm base. All the movements depend on the action of the waist, as the saying goes: "Vital force comes from the waist." Inaccurate movements in taijiquan stem from the erroneous actions of the waist.
(4) Solid and Empty Stance
It is of primary importance in taijiquan to distinguish between "Xu"(Empty) and "Shi" (Solid). If you shift the weight of the body on to the right leg, then the right leg is solidly planted on the ground and the left leg is in an empty stance. When your weight is on the left leg, then the left leg is firmly planted on the ground and the right leg is in an empty stance. Only in this way can you turn and move your body adroitly and without effort, otherwise you will be slow and clumsy in your movements and not able to remain stable and firm on your feet.
(5) Sinking of Shoulders and Elbows
Keep your shoulder in natural, relaxed position. If you lift your shoulders, the qi will rise with them, and the whole body will be without strength. You should also keep the elbows down, otherwise you will not be able to keep your shoulders relaxed and move your body with ease.
(6) Using the Mind Instead Of Force
Among people who practice taijiquan it is quite common to hear this comment: "That is entirely using the mind, not force." In practicing taijiquan, the whole body is relaxed, and there is not an iota of stiff or clumsy strength in the veins or joints to hinder the movement of the body. People may ask: How can one increase his strength without exercising force? According to traditional Chinese medicine, there is in the human body a system of pathways called jingluo (or meridian) which link the viscera with different parts of the body, making the human body an integrated whole. If the jingluo is not impeded, then the vital energy will circulate in the body unobstructed. But if the jingluo is filled with stiff strength, the vital energy will not be able to circulate and consequently the body cannot move with ease. One should therefore use the mind instead of force, so that vital energy will follow in the wake of the mind or consciousness and circulate all over the body. Through persistent practice one will be able to have genuine internal force. This is what Taijiquan experts call "Lithe in appearance, but powerful in essence."
A master of Taijiquan has arms which are as strong as steel rods wrapped in cotton, with immense power concealed therein. Boxers of the "Outer School" ( a branch of wushu with emphasis on attack, as opposed to the "Inner School" which places the emphasis on defense) look powerful when they exert force, but when they cease to do so, the power no longer exists. So it is merely a kind of superficial force.
(7) Coordination of Upper and Lower Parts
According to the theory of taijiquan the root is in the feet, the force is launched through the legs: controlled by the waist, and expressed by the fingers; the feet, the legs and the waist form a harmonious whole. When the hands, the waist and the legs move, the eyes should follow their movements.This is what is meant by coordination of the upper and lower parts. If any one part should cease to move, then the movements will be disconnected and fall into disarray.
(8) Harmony Between the Internal and External Parts
In practicing taijiquan, the focus is on the mind and consciousness. Hence the saying: "The mind is the commander, and the body is subservient to it." With the tranquility of the mind, the movements will be gentle and graceful. As far as the "frame" is concerned, there are only the Xu (empty), shi (solid), kai (open) and he (close). Kai not only means opening the four limbs but the mind as well, and he means closing the mind along with the four limbs. Perfection is achieved when one unifies the two and harmonizes the internal and external parts into a complete whole.
(9) Importance of Continuity
In the case of the "Outer School" (which emphasizes attack) of boxing, the strength one exerts is stiff and the movements are not continuous,but are sometimes made off and on, which leave openings the opponent may take advantage of. In taijiquan, one focuses the attention on the mind instead of force, and the movements from beginning to end are continuous and in an endless circle, just "like a river which flows on and on without end" or "like reeling the silk thread off cocoons."
(10) Tranquility in Movement
In the case of the "Outer School" of boxing, the emphasis is on leaping, bouncing, punching and the exertion of force, and so one often gasps for breath after practicing. But in taijiquan, the movement is blended with tranquility, and while performing the movements, one maintains tranquility of mind. In practicing the "frame," the slower the movement, the better the results. This is because when the movements are slow, one can take deep breath and sink it to the dan tian. It has a soothing effect on the body and mind.
Learners of taijiquan will get a better understanding of all this through careful study and persistent practice.
Monday, July 31, 2006
Tai Chi Breathing
I found this article very beneficial from TaichiHome:
Your nose is intended for breathing - your mouth is intended for eating. Your nose acts as an important filter for the breath that is entering the body.
All basic breathing practice should be done with your mouth closed unless otherwise instructed. Keep your teeth un-clenched, your lips un-pursed, and your jaw relaxed.
As you practice, you may discover that you become dry in the throat or that your face is getting tired. Relax your jaw and allow the mouth to open a bit.
Continue practicing - inhale always through your nose, and exhale through your mouth until you feel less tired. Then close your mouth and continue.
1. Sit in a chair with your feet on the floor or lie on your back on the floor (not in bed)
2. Place one hand on your abdomen
3. As you inhale, gently push outward with your abdomen so that your hand moves away from you
4. As you exhale, contract your abdomen inward, pushing the exhale out from deep within your body
5. As you get used to the body's motion working with the breath, release your hand from your abdomen and continue
Friday, July 28, 2006
Useful Qigong Articles
-
Eight Section Brocade by Michael P. Garofalo
-
El Brocado de las Trece Posiciones del QiGong. (in Spanish)
- Introducing you to a Grand Female Master - by Yanling
- May the Knowledge of Qi Energy Spread Throughout the World - an inspiring presentation by Jack Lim
- Qigong for your health - by Heather Prouty at Gaiam - good beginners article
- A woman "for all women" - by Yanling
- Qigong With Plants - by Peter Hagemann
- More Plant Qigong - by Peter Hagemann
- White Cloud Temple - by Yanling Johnson
- Exercise and Stretching - by Bob Flaws
- A nice FAQ on qigong - by Wong Kiew Kit
- Take a look at a newsletter
- National Institutes of Health - even the US government is talking about qigong (that's our daughter - Claire)
- Chinese Health Care with Qigong - a comprehensive paper by Roger Jahnke explaining the difference between health care and disease care
- GOOD HEALTH IS OUR BIRTH-RIGHT - by Wong Kiew Kit
- Qigong in the Clinic -by Dean
- Self Massage Qigong
Friday, July 21, 2006
The Power of Taichi
A rare image of Professor ChengManChing is withstanding the power of many bigger people pushing him. The big guy who is pushing is later converted to be one of his well known student, Robert Smith.
Tuesday, July 18, 2006
Saturday, July 15, 2006
Reasons behind the Taichi waist rotation
Article By Master Vincent Chu of http://www.gstaichi.org
Many people wonder why the Tai Chi Chuan Classics say that all movements have to originate from the waist and motion should start from the direction of inside to the outside and all movements must be connected. There are three essential reasons why a Tai Chi Chuan practitioner must pay attention to the waist. 1. It is the location of chi initialization. 2. Physical coordination for mobilization and stability. 3. Unify all movements and power. One can better understand these three reasons from the following illustrations.
1. Chi Initiation
We know that the center of a person is the midsection or the waist. It is the section connecting the upper torso and the legs and feet. Besides coordination, this area is the location of a meridian point called "ming mend" (gate of life) and chi storage. In Tai Chi Chuan training, the emphasis is on the rotation of the waist so that the chi will release from this meridian point and begin to circulate the body. Therefore, waist rotation is the catalyst for chi circulation. If there is no rotation on the waist, chi is not released from this meridian point. If chi is not available, how does one expect to have chi circulation? If there is no chi circulation, there will be no benefit for health because a practitioner does not rotate the waist in the Solo Form practice and this is but a waste of time. This is similar to boiling water in a kettle without water, soon or later, the kettle will be destroyed.
2. Coordination
The waist is the most important joint in the body, it controls more than the coordination of upper and lower body. It is the location of all the nerves that affect the body's movements and stability. Its significance in mobility is obvious to people who are suffering from low back pain. The Tai Chi Chuan Classics say "Root from the feet, discharge through the legs, control by the waist and manifest in the hands." further, "The power from the techniques of palm wrist, shoulder, back, hip, knee, and feet, all are discharge from the waist." Regular work on the muscle groups in this area will stimulate, improve and strength the nerves' function which improve mobility, flexibility and coordination. This is why all martial art styles emphasize waist training as an essential part of the exercise for the beginner.
3. Unity
In The Six Harmony Theory, the external three harmony says that the hip matches with the shoulders, elbows with the knees, and hands with the feet. When the "ming men" is in motion, it will lead the body to form many circles. According to the external three harmony, the shoulders and the hips will form an inner circle, the elbows and knees will form a middle circle and the hands and feet will form an outer circle. From the illustration, the initial motion on the "ming men" will form many circles in the body that look like a spider web.
The Tai Chi Chuan Classics say "When one part of the body moves, all parts move together. When the body does not move, all parts do not." Let's assume that we are grasping the center of this spider web and shaking hard, the vibration will transmit evenly throughout this spider web from the center to the edge. However, if this action does not happen from the center, the vibration will not be transmitted evenly throughout the web. Therefore, in the Solo Form practice, the movement should not be initiated from another area than the waist to get unity. Otherwise, the movement will not be unified. For example, when one pushes the hand out, the order of motion should be ming men - shoulder - hand. When one retreats the hand, the order of motion should be hand - elbow - ming men. All the motions in The Solo Form should be follow this formula so that each movement will flow smoothly from inside to outside. Inside and outside is but a matter of comparison. When we compare the hip rotation to the ming men, the hip is outside and the ming men is inside. When we compare the hip rotation to the knees rotation, the hip is inside and the knee is outside. One thing we must not forget is that all motions originate from the ming men, not other joints, to achieve unity and togetherness. This is often one of the many mistakes originating from area other than the ming men is incorrect.
From the illustration demonstrated above, all the motions must originate from the ming men to have the maximum transmission. This motion works like a whip. The ming men is the handle, the hands or feet are the tip of the whip. Now, we see why the Tai Chi Chuan Classics emphasize the work of the waist; it is activating the ming men to release chi. It is a major joint that controls and unifies all movements and transmission of power. Tai Chi Chuan practice is the practice of chi circulation. In other words, physical movement is the manifestation of chi circulation.
Many people wonder why the Tai Chi Chuan Classics say that all movements have to originate from the waist and motion should start from the direction of inside to the outside and all movements must be connected. There are three essential reasons why a Tai Chi Chuan practitioner must pay attention to the waist. 1. It is the location of chi initialization. 2. Physical coordination for mobilization and stability. 3. Unify all movements and power. One can better understand these three reasons from the following illustrations.
1. Chi Initiation
We know that the center of a person is the midsection or the waist. It is the section connecting the upper torso and the legs and feet. Besides coordination, this area is the location of a meridian point called "ming mend" (gate of life) and chi storage. In Tai Chi Chuan training, the emphasis is on the rotation of the waist so that the chi will release from this meridian point and begin to circulate the body. Therefore, waist rotation is the catalyst for chi circulation. If there is no rotation on the waist, chi is not released from this meridian point. If chi is not available, how does one expect to have chi circulation? If there is no chi circulation, there will be no benefit for health because a practitioner does not rotate the waist in the Solo Form practice and this is but a waste of time. This is similar to boiling water in a kettle without water, soon or later, the kettle will be destroyed.
2. Coordination
The waist is the most important joint in the body, it controls more than the coordination of upper and lower body. It is the location of all the nerves that affect the body's movements and stability. Its significance in mobility is obvious to people who are suffering from low back pain. The Tai Chi Chuan Classics say "Root from the feet, discharge through the legs, control by the waist and manifest in the hands." further, "The power from the techniques of palm wrist, shoulder, back, hip, knee, and feet, all are discharge from the waist." Regular work on the muscle groups in this area will stimulate, improve and strength the nerves' function which improve mobility, flexibility and coordination. This is why all martial art styles emphasize waist training as an essential part of the exercise for the beginner.
3. Unity
In The Six Harmony Theory, the external three harmony says that the hip matches with the shoulders, elbows with the knees, and hands with the feet. When the "ming men" is in motion, it will lead the body to form many circles. According to the external three harmony, the shoulders and the hips will form an inner circle, the elbows and knees will form a middle circle and the hands and feet will form an outer circle. From the illustration, the initial motion on the "ming men" will form many circles in the body that look like a spider web.
The Tai Chi Chuan Classics say "When one part of the body moves, all parts move together. When the body does not move, all parts do not." Let's assume that we are grasping the center of this spider web and shaking hard, the vibration will transmit evenly throughout this spider web from the center to the edge. However, if this action does not happen from the center, the vibration will not be transmitted evenly throughout the web. Therefore, in the Solo Form practice, the movement should not be initiated from another area than the waist to get unity. Otherwise, the movement will not be unified. For example, when one pushes the hand out, the order of motion should be ming men - shoulder - hand. When one retreats the hand, the order of motion should be hand - elbow - ming men. All the motions in The Solo Form should be follow this formula so that each movement will flow smoothly from inside to outside. Inside and outside is but a matter of comparison. When we compare the hip rotation to the ming men, the hip is outside and the ming men is inside. When we compare the hip rotation to the knees rotation, the hip is inside and the knee is outside. One thing we must not forget is that all motions originate from the ming men, not other joints, to achieve unity and togetherness. This is often one of the many mistakes originating from area other than the ming men is incorrect.
From the illustration demonstrated above, all the motions must originate from the ming men to have the maximum transmission. This motion works like a whip. The ming men is the handle, the hands or feet are the tip of the whip. Now, we see why the Tai Chi Chuan Classics emphasize the work of the waist; it is activating the ming men to release chi. It is a major joint that controls and unifies all movements and transmission of power. Tai Chi Chuan practice is the practice of chi circulation. In other words, physical movement is the manifestation of chi circulation.
Friday, July 14, 2006
Tai Chi Chuan - Two Techniques of Pushing Hands.
Two Techniques of Pushing Hands.
by Mark Wasson
For those who wish to master the Chinese art tai chi chuan, it is essential that they first become proficient at "pushing hands." The pushing-hands exercise, known as tui sao in Chinese, makes one's tai chi literally come alive. Pushing hands gives the student the ability to fully comprehend the power behind tai chi techniques. It teaches the practitioner how to move with and redirect an opponent's force, especially a larger adversary's energy. It also demonstrates to the tai chi stylist how the techniques in the form work, prompting him to use greater mental focus when practicing.
In North America, tai chi chuan is practiced primarily as a health exercise and not a martial art. For this reason, many students never become aware of the importance of the pushing-hands exercise and its many contributions to tai chi.
Perhaps the easiest way to explain tui sao is to say that it is an exercise performed by two people, that develops sensitivity to an opponent's intent. In some regards, it is similar to wing chun kung fu's chi sao, which is also known as "sticking hands." Both exercises teach sensitivity to, and the redirection of, an opponent's force. This, however, is all the two exercises have in common. The combat philosophy and mechanics of wing chun and tai chi are dramatically different. Wing chun emphasizes a straight-line theory of attack, while tai chi movements are circular. Wing chun is also an aggressive style, while tai chi is passive or reactive in nature. Hence, the way the two sensitivity exercises are performed is quite different.
There are three steps to learning pushing hands. The first step is referred to as the "single hand while stationary exercise." To advance to the second step, you simply add a second hand to the drill, making it a "double hands while stationary exercise." The third step, which involves stepping in specific patterns, is the "double hands while moving exercise." Some tai chi instructors add their own variations to these exercises, but these three drills are the foundation of pushing hands.
Technique #1
The first two exercises teach the tai chi student about physical rather than mental sensitivity. From birth, your eyes are the primary sense you rely on. You depend on your eyes almost exclusively for all your sensory input. Because of this dependence, your other senses become secondary and lose the ability to properly correlate sensory data. In essence, your other senses become rusty. For most people, this sensory limitation is quite normal and does not present problems in their day-to-day living. For tai chi practitioners, however, this sensory deprivation can mean the difference between fully understanding or never understanding their art. This is why the pushing hands exercise is so important. By practicing pushing hands, the entire body is trained to be ultra-sensitive and can instantly respond as a single, cohesive unit. When this level of sensitivity is achieved, it is a simple matter for the tai chi stylist to feel an opponent's intent and redirect it accordingly.
While the first two pushing-hands exercises teach physical sensitivity, the third drill, double hands while moving, enables the student to sense what the opponent will do next. This ability to predict correctly what one's opponent's next move will be is a tremendous advantage, speeding up the defender's reaction time to an attack. This is the basis for the famous tai chi adage "When my opponent moves fast, I will move faster; when my opponent moves slow, I match him." Understanding this concept is therefore an important part of tai chi.
There are two other important benefits of pushing hands that should be stressed. First, practicing pushing hands teaches the tai chi student how to move with his chi (internal energy). The tai chi form also does this, but pushing-hands practice takes it to a much more advanced level.
The second important benefit of push-hands training is that it gives the student a better understanding, in a hands-on manner, of why and how the style's fighting techniques work. By knowing the how and why of the techniques, you can better channel your chi at the appropriate moment in both the form and in selfdefense, making your techniques more explosive and powerful.
It should be noted that while performing any pushing-hands exercise, the force used in the pushes should be light, and the redirecting of energy should be smooth and continuous. When a practitioner becomes relatively accomplished at the pushing-hands exercises, he can begin to blend two of the drills during training. At this point, the exercise truly becomes free-flowing, allowing the students to relate the drill to the tai chi form and thus gain a deeper understanding of the application of the many movem ents.
Technique #2
Because pushing hands is so integral to mastering tai chi chaun, all tai chi systems include some form of it. Of course, there are slight differences in the way it is practiced from style to system, and even teacher to teacher. But, in general, it is the same exercise in each tai chi system. Such is the complementary nature of tai chi chuan systems.
The most important thing, however, is finding an experienced teacher. It takes time to develop pushing-hands skill, but a quality instructor can hasten the process and make it an enjoyable learning experience. With time and practice, you will reach a new and heightened level of sensitivity in your tai chi chuan training.
by Mark Wasson
For those who wish to master the Chinese art tai chi chuan, it is essential that they first become proficient at "pushing hands." The pushing-hands exercise, known as tui sao in Chinese, makes one's tai chi literally come alive. Pushing hands gives the student the ability to fully comprehend the power behind tai chi techniques. It teaches the practitioner how to move with and redirect an opponent's force, especially a larger adversary's energy. It also demonstrates to the tai chi stylist how the techniques in the form work, prompting him to use greater mental focus when practicing.
In North America, tai chi chuan is practiced primarily as a health exercise and not a martial art. For this reason, many students never become aware of the importance of the pushing-hands exercise and its many contributions to tai chi.
Perhaps the easiest way to explain tui sao is to say that it is an exercise performed by two people, that develops sensitivity to an opponent's intent. In some regards, it is similar to wing chun kung fu's chi sao, which is also known as "sticking hands." Both exercises teach sensitivity to, and the redirection of, an opponent's force. This, however, is all the two exercises have in common. The combat philosophy and mechanics of wing chun and tai chi are dramatically different. Wing chun emphasizes a straight-line theory of attack, while tai chi movements are circular. Wing chun is also an aggressive style, while tai chi is passive or reactive in nature. Hence, the way the two sensitivity exercises are performed is quite different.
There are three steps to learning pushing hands. The first step is referred to as the "single hand while stationary exercise." To advance to the second step, you simply add a second hand to the drill, making it a "double hands while stationary exercise." The third step, which involves stepping in specific patterns, is the "double hands while moving exercise." Some tai chi instructors add their own variations to these exercises, but these three drills are the foundation of pushing hands.
Technique #1
The first two exercises teach the tai chi student about physical rather than mental sensitivity. From birth, your eyes are the primary sense you rely on. You depend on your eyes almost exclusively for all your sensory input. Because of this dependence, your other senses become secondary and lose the ability to properly correlate sensory data. In essence, your other senses become rusty. For most people, this sensory limitation is quite normal and does not present problems in their day-to-day living. For tai chi practitioners, however, this sensory deprivation can mean the difference between fully understanding or never understanding their art. This is why the pushing hands exercise is so important. By practicing pushing hands, the entire body is trained to be ultra-sensitive and can instantly respond as a single, cohesive unit. When this level of sensitivity is achieved, it is a simple matter for the tai chi stylist to feel an opponent's intent and redirect it accordingly.
While the first two pushing-hands exercises teach physical sensitivity, the third drill, double hands while moving, enables the student to sense what the opponent will do next. This ability to predict correctly what one's opponent's next move will be is a tremendous advantage, speeding up the defender's reaction time to an attack. This is the basis for the famous tai chi adage "When my opponent moves fast, I will move faster; when my opponent moves slow, I match him." Understanding this concept is therefore an important part of tai chi.
There are two other important benefits of pushing hands that should be stressed. First, practicing pushing hands teaches the tai chi student how to move with his chi (internal energy). The tai chi form also does this, but pushing-hands practice takes it to a much more advanced level.
The second important benefit of push-hands training is that it gives the student a better understanding, in a hands-on manner, of why and how the style's fighting techniques work. By knowing the how and why of the techniques, you can better channel your chi at the appropriate moment in both the form and in selfdefense, making your techniques more explosive and powerful.
It should be noted that while performing any pushing-hands exercise, the force used in the pushes should be light, and the redirecting of energy should be smooth and continuous. When a practitioner becomes relatively accomplished at the pushing-hands exercises, he can begin to blend two of the drills during training. At this point, the exercise truly becomes free-flowing, allowing the students to relate the drill to the tai chi form and thus gain a deeper understanding of the application of the many movem ents.
Technique #2
Because pushing hands is so integral to mastering tai chi chaun, all tai chi systems include some form of it. Of course, there are slight differences in the way it is practiced from style to system, and even teacher to teacher. But, in general, it is the same exercise in each tai chi system. Such is the complementary nature of tai chi chuan systems.
The most important thing, however, is finding an experienced teacher. It takes time to develop pushing-hands skill, but a quality instructor can hasten the process and make it an enjoyable learning experience. With time and practice, you will reach a new and heightened level of sensitivity in your tai chi chuan training.
Thursday, July 13, 2006
Tai Chi Chuan - Health First, Self-Defense Second!
Health First, Self-Defense Second!
by Robert W. Young
In these days of escalating violence, it seems that many tai chi churn proponents never stop arguing how effective the internal style can be for street defense. Meanwhile, devotees of other styles often ask if tai chi chuan is really the best choice for learning how to knock out muggers and repel rapists.
Despite the dissension, millions of people around the world staunchly believe in tai chi chuan, perhaps more for the art's intangible benefits than for its knockout power. They claim the way of the "grand ultimate fist" offers untold benefits for a practitioner's health, internal energy flow and general well-being. At advanced level, many claim tai chi chuan does bestow excellent self-defense abilities, but for the average practitioner, it would seem that the constructive side, not the destructive, promises the most.
Before we examine these somewhat lesser-known benefits of tai chi chuan practice, we should discuss the background of our source, Daniel Lee. Born in Shanghai, China, Lee learned Shaolin kung fu and chi hung from his father. He later studied Western boxing and won the welterweight division of a national boxing championship in 1948. Lee was exposed to tai chi chuan after he moved to Taiwan, but upon relocation to the United States was unable to find a teacher. Instead, he practiced judo until he broke his shoulder, then switched to kenpo karate and eventually received a black belt under Ed Parker.
In 1966 Lee met a tai chi chuan master who had just arrived from China; he immediately quit kenpo and took up the art. In 1967 he heard that Bruce Lee had opened a school in Chinatown, and the two Lees met and trained together until Bruce went to Hong Kong to make films. In 1988 Daniel Lee was named Black Belt magazine's Man of the Year. Lee, who recently retired after 38 years as an aerospace engineer for the California Institute of Technology Jet Propulsion Laboratory, still teaches tai chi chuan in Pasadena, California-as he has for the past 25 years.
Breathing
Tai Chi chuan students learn how to breathe deeply from the abdomen. "During the forms, the even movement and rhythm are predominant," Lee says. "You learn to match your breathing with the movement. [There's no need to] consciously breathe in and out; there's only a general guideline. If you want to do a lower stance or do a movement more slowly, your breathing pattern changes. But you intuitively know how to breathe."
Since tai chi chuan is a martial art, when you move forward and exert energy, you generally breathe out, Lee says, and when you move backward, you breathe in. "Your arm comes up, you breathe in, and your chest expands; your arm goes down, and you breathe out," he says. Lee does not advise students to immediately match their breathing with movement, because the movements themselves are already challenging enough to learn. Beginners often complain that when they move one arm, they forget the other arm, and when they master the arms, they forget the legs or their balance, he says. "There's really a lot of training. Do it slowly so you can maintain that total control and awareness."
Once a tai chi chuan student masters the movement, he can think about matching the breathing more closely. But in the beginning, Lee advises: "Just breathe; let the wisdom of your body tell you when to breathe. When you run, you don't tell yourself, "Now I'm running, so I must breathe faster". The body picks it up anyway. When the body needs to breathe in, just inhale. When it needs to breathe out, just exhale."
Later in a student's training, usually during the second year, breathing and movement start to work with chi (internal energy) and the mind, Lee says. "It all focuses together like a magnifying glass concentrating nice, warm sunlight into enough heat to burn paper. You can generate tremendous power."
Does tai chi chuan breathing practice have any direct application to other parts of life? "Abdominal breathing is basically a relaxed breathing," Lee says. "The basic movement of tai chi is raising and lowering the arm; it's called breathing in and breathing out. When [students] get stressed during the day, they should do some deep breathing to settle down. Immediately they can regain their calmness. Even three minutes of breathing can renew the strength. Tai chi, even without the movements, can immediately be applied to daily life.
Chi
Although the "chi" in tai chi chuan does not have the same meaning or Chinese character as the "chi" that means internal energy, many practitioners claim training in the art does enhance the flow of the vital stuff in a student's body.
"From a Chinese medical standpoint, you have two types of chi in the body," Lee says. "One comes from your parents, and the other comes from your daily nutrition." The chi from your parents provides your body with its basic constitution; thus, some babies are born weak because their parents are weak, he says. "If you inherit good chi from your parents, you are lucky. From then on, it's your daily nutrition, the air and the water you drink that provide [post-birth] chi".
Lee claims Chinese medical theory is based on the fact that chi always courses through the body's channels-even though you are totally unaware of it. To enhance the flow, tai chi chuan students should ensure their body is relaxed and their mind is quiet, and remain aware of the heaviness of the abdomen, Lee says. "The Chinese have a saying: Let the chi sink to the tan tien [area below the navel]. That does not mean breathing from the tan tien, but using diaphragmatic breathing, which changes your abdominal pressure. So if you breathe abdominally, you will sense heaviness and firmness in your body."
Lee says tai chi chuan emphasizes just that-keeping the body straight and letting the chi settle to the tan tien. "If you relax it, you'll feel the firmness near the tan tien. The Chinese say the chi sinks to the tan tien, but don't use a lot of mental force to force it down. True tai chi emphasizes letting it settle down."
Tai chi chuan practitioners have a maxim: Let the mind lead the chi and the chi mobilize the body. "So before you move the arm, there are three processes," Lee says. "First, you have to think about it. Tai chi involves body-mind training. If you want to raise the arm, you mentally visualize the arm rising, and with that visualization, your body begins to move. Under the direction of your mind, your body starts moving upward.
"Just mobilize the i [mind or intent]. A tai chi maxim says, 'If the i is there, the chi is there. If the chi is there, the jing [force] is there.' Jing is different from li, the raw force which is unfocused. [With] physical force plus mental direction, that focused raw force becomes jing. But behind that is the chi You don't want to move the chi; you move the i," Lee explains.
When muscles tense, they block the flow of chi "That's why tai chi emphasizes relaxation of mind and body-so chi can flow freely," Lee says. "In that condition, the energy starts coming through. When the chi is coursing through the body, it provides equilibrium of the yin and yang energy, and health improves." When chi stops flowing or becomes unbalanced, disease results, and when chi stagnates in a certain area, you feel pain, he claims.
Harmony
Tai chi chuan forms practice should calm the mind, but it should not empty it. "The mind is always involved," Lee says. "The mind moves the chi, and the chi leads the movement. At the first stages, you have to learn to move your left foot, right foot, arms, etc., but eventually you become very fluid. You begin to express the movement. But you don't do it totally in a state of 'no mind.'"
Lee claims the "no mind" state applies only to fighting-when you should avoid focusing your mind on a certain technique. "You come in with total openness and you respond spontaneously," he says. "That's what Bruce Lee used to talk about-using no way as way."
But students should not practice tai chi chuan automatically, Lee cautions. They must be totally aware of everything. "You are aware of the situation around you, but it does not disturb you," he says. "For example, if you are doing a tai chi form and a car backfires, people around you jump, but you have an invisible shield. You hear the sound, but it does not penetrate to your consciousness."
Tai chi chuan also helps develop an awareness of the "here-now" experience. During training, students must dwell upon the precise moment-which changes all the time. "You cannot plan ahead or worry about the movement that is coming, or about a mistake you just made," Lee says. "You deal with things right-now; you focus all your concentration on that point, and that point constantly changes. That teaches a lot for life experience-we plan the future, but we don't live in the future. We can't live in the past or cry over past mistakes. The secret is in the here and now."
Health
Lee says the health benefits of tai chi chuan stem from correctly flowing chi and balanced posture. "Tai chi creates a demand in terms of balance," he says. "It's not just balancing in one posture and the next; it's balancing throughout a whole series of postures. That's why it demands so much more in terms of placing the body in the right way and being able to move very smoothly. That smoothness provides calmness. That makes tai chi multifaceted-you learn to relax, to coordinate your body so it is balanced at any point."
In addition to physical balance, tai chi chuan practice cultivates what might be termed "mental balance," both in martial arts and in life. The tai chi chuan symbol consists of a circle with a wavy line; the two resulting shapes represent yin and yang. "The original tai chi symbol used a straight line," Lee says. "But the curved line indicates dynamic interaction. Yang is not more than yin, or vice versa. You have to have both." Together, they represent being assertive and attacking, as well as being yielding and defending.
"Through tai chi training, I have begun to realize [the importance of] additional training in the yin aspect, which is yielding or using pliable energy to avoid being hit directly," he continues. "But in reality, yielding can provide more torque. Rather than always attack, I put a little more emphasis on the yin aspect. I also began to realize how to relax and generate power from the hip and legs. The Chinese say, 'When a person who studies a hard system gets old, he worries about getting slower and weaker; when you see a tai chi master in his advanced years, watch out. He's just as powerful; he may even invoke some magic power.' There is no magic power; he's using yielding and attacking simultaneously."
Relaxing is essential in tai chi chuan practice, Lee claims. "The Chinese call it sung. It is the most important word in tai chi because of its three aspects: The body and joints have to relax, the muscles have to relax, and the mind has to relax." The tension in the forehead disappears, and the student starts breathing calmly. His internal organs are relaxed, and the relaxation penetrates more and more deeply into the whole body, he says.
But relaxation does not mean a tai chi chuan stylist is not ready to fight. "From relaxation to total tension takes only a fraction of a second," Lee says. "If you tense [your muscles], then relax and go tense again, it's so slow. It's almost like mathematics-first we learn about zero and always use the positive numbers. Relaxation which is yielding, [is like the] negative numbers. The more you relax, the more you approach the negative numbers. You now have a dynamic range from minus infinity to plus infinity. If you go from negative to positive, the explosion is unbelievable."
Best of Both Worlds
Lee says the masters of old created tai chi chuan to benefit their health and develop their combat skill. "Taoist master Chang San Feng actually had a lot of Shaolin [kung fu] training, but later converted to Taoism, which is more toward nature. So he was a fighter to begin with, but he realized that, aside from martial arts, internal development was more important. So he would journey deep into tai chi movement, which was more circular, less hostile, less blocking-but rather flow with the force." Because it is based on Taoist natural development, tai chi chuan emphasizes becoming one with nature, harmonizing oneself with the universe.
Lee acknowledges that most students choose tai chi chuan for its combination of self-defense and health benefits. "I think the majority of people have heard of tai chi's ability to help them relax, and they come for that," he says. "Middle-aged and older people come for health reasons and to develop coordination. But younger people who have had martial arts training realize the internal training of tai chi gives the ability to relax under pressure, and that is very appealing." This relaxation stills the mind and body, especially in a high pressure situation, and allows them to face the problem later with renewed strength.
"Learning the smooth body movements of tai chi can also help people in other areas-tennis, basketball, jogging or karate-anything that involves balance and not using unneeded muscles," Lee argues. He says tai chi chuan develops a skill for using only the muscles that are necessary and leaving the others relaxed; in this way, it helps conserve energy. "I have a maxim in my classes: In tai chi practice, efficiency is intelligent laziness. Don't use any muscle that is not needed; only use the muscles that are needed and only the right amount of force-no more and no less," he says.
During the first three months, Lee says his students usually begin to sense an awareness of balance and notice their legs getting stronger. They find that their aches subside and lower back pain disappears because they develop perfect body alignment and a straight, centered body. "Learning a whole form over a year provides continuous learning, and eventually the body assimilates the movements and begins to overcome the old habits and the instinct to tense up whenever something happens," Lee says. "It takes about a year to develop the idea of relaxing, centering, calming yourself, and from then on students can continue studying for the martial arts aspect." Interestingly enough, Lee says many new students are initially hostile and impatient, but a year later they are ready for tai chi chuan martial arts training because they have developed calmness and can do the movements without involvement of their ego.
So is tai chi chuan primarily a martial art or exercise? "Everybody has different goals," Lee replies. "For people who are sick or weak, tai chi is great exercise. In China, people do it every day; it's part of the lifestyle. They may not care about martial arts; they just want exercise. The whole thing is, life is based on movement. Whether you think of [tai chi] as a martial art or exercise, if you do it consistently, it will be beneficial.
"What makes tai chi unique is that beyond the exercise there is the element of self-defense," he continues. "If you don't study that aspect of tai chi, it becomes just exercise. But if you look at how tai chi movements originated-the rationale behind them-and you practice with the proper sequence and posture and with the martial art in mind, then at a later stage, when the body is ready for it, it's right there ready to be used."
Lee recites a final tai chi chuan maxim: "'What is the ultimate purpose of tai chi? To enjoy perpetual spring-a fountain of youth.' Even though you learn a martial art, later on you walk a peaceful path. You don't want to fight. You have the ability to fight, to protect yourself, but you don't go out and seek fights."
by Robert W. Young
In these days of escalating violence, it seems that many tai chi churn proponents never stop arguing how effective the internal style can be for street defense. Meanwhile, devotees of other styles often ask if tai chi chuan is really the best choice for learning how to knock out muggers and repel rapists.
Despite the dissension, millions of people around the world staunchly believe in tai chi chuan, perhaps more for the art's intangible benefits than for its knockout power. They claim the way of the "grand ultimate fist" offers untold benefits for a practitioner's health, internal energy flow and general well-being. At advanced level, many claim tai chi chuan does bestow excellent self-defense abilities, but for the average practitioner, it would seem that the constructive side, not the destructive, promises the most.
Before we examine these somewhat lesser-known benefits of tai chi chuan practice, we should discuss the background of our source, Daniel Lee. Born in Shanghai, China, Lee learned Shaolin kung fu and chi hung from his father. He later studied Western boxing and won the welterweight division of a national boxing championship in 1948. Lee was exposed to tai chi chuan after he moved to Taiwan, but upon relocation to the United States was unable to find a teacher. Instead, he practiced judo until he broke his shoulder, then switched to kenpo karate and eventually received a black belt under Ed Parker.
In 1966 Lee met a tai chi chuan master who had just arrived from China; he immediately quit kenpo and took up the art. In 1967 he heard that Bruce Lee had opened a school in Chinatown, and the two Lees met and trained together until Bruce went to Hong Kong to make films. In 1988 Daniel Lee was named Black Belt magazine's Man of the Year. Lee, who recently retired after 38 years as an aerospace engineer for the California Institute of Technology Jet Propulsion Laboratory, still teaches tai chi chuan in Pasadena, California-as he has for the past 25 years.
Breathing
Tai Chi chuan students learn how to breathe deeply from the abdomen. "During the forms, the even movement and rhythm are predominant," Lee says. "You learn to match your breathing with the movement. [There's no need to] consciously breathe in and out; there's only a general guideline. If you want to do a lower stance or do a movement more slowly, your breathing pattern changes. But you intuitively know how to breathe."
Since tai chi chuan is a martial art, when you move forward and exert energy, you generally breathe out, Lee says, and when you move backward, you breathe in. "Your arm comes up, you breathe in, and your chest expands; your arm goes down, and you breathe out," he says. Lee does not advise students to immediately match their breathing with movement, because the movements themselves are already challenging enough to learn. Beginners often complain that when they move one arm, they forget the other arm, and when they master the arms, they forget the legs or their balance, he says. "There's really a lot of training. Do it slowly so you can maintain that total control and awareness."
Once a tai chi chuan student masters the movement, he can think about matching the breathing more closely. But in the beginning, Lee advises: "Just breathe; let the wisdom of your body tell you when to breathe. When you run, you don't tell yourself, "Now I'm running, so I must breathe faster". The body picks it up anyway. When the body needs to breathe in, just inhale. When it needs to breathe out, just exhale."
Later in a student's training, usually during the second year, breathing and movement start to work with chi (internal energy) and the mind, Lee says. "It all focuses together like a magnifying glass concentrating nice, warm sunlight into enough heat to burn paper. You can generate tremendous power."
Does tai chi chuan breathing practice have any direct application to other parts of life? "Abdominal breathing is basically a relaxed breathing," Lee says. "The basic movement of tai chi is raising and lowering the arm; it's called breathing in and breathing out. When [students] get stressed during the day, they should do some deep breathing to settle down. Immediately they can regain their calmness. Even three minutes of breathing can renew the strength. Tai chi, even without the movements, can immediately be applied to daily life.
Chi
Although the "chi" in tai chi chuan does not have the same meaning or Chinese character as the "chi" that means internal energy, many practitioners claim training in the art does enhance the flow of the vital stuff in a student's body.
"From a Chinese medical standpoint, you have two types of chi in the body," Lee says. "One comes from your parents, and the other comes from your daily nutrition." The chi from your parents provides your body with its basic constitution; thus, some babies are born weak because their parents are weak, he says. "If you inherit good chi from your parents, you are lucky. From then on, it's your daily nutrition, the air and the water you drink that provide [post-birth] chi".
Lee claims Chinese medical theory is based on the fact that chi always courses through the body's channels-even though you are totally unaware of it. To enhance the flow, tai chi chuan students should ensure their body is relaxed and their mind is quiet, and remain aware of the heaviness of the abdomen, Lee says. "The Chinese have a saying: Let the chi sink to the tan tien [area below the navel]. That does not mean breathing from the tan tien, but using diaphragmatic breathing, which changes your abdominal pressure. So if you breathe abdominally, you will sense heaviness and firmness in your body."
Lee says tai chi chuan emphasizes just that-keeping the body straight and letting the chi settle to the tan tien. "If you relax it, you'll feel the firmness near the tan tien. The Chinese say the chi sinks to the tan tien, but don't use a lot of mental force to force it down. True tai chi emphasizes letting it settle down."
Tai chi chuan practitioners have a maxim: Let the mind lead the chi and the chi mobilize the body. "So before you move the arm, there are three processes," Lee says. "First, you have to think about it. Tai chi involves body-mind training. If you want to raise the arm, you mentally visualize the arm rising, and with that visualization, your body begins to move. Under the direction of your mind, your body starts moving upward.
"Just mobilize the i [mind or intent]. A tai chi maxim says, 'If the i is there, the chi is there. If the chi is there, the jing [force] is there.' Jing is different from li, the raw force which is unfocused. [With] physical force plus mental direction, that focused raw force becomes jing. But behind that is the chi You don't want to move the chi; you move the i," Lee explains.
When muscles tense, they block the flow of chi "That's why tai chi emphasizes relaxation of mind and body-so chi can flow freely," Lee says. "In that condition, the energy starts coming through. When the chi is coursing through the body, it provides equilibrium of the yin and yang energy, and health improves." When chi stops flowing or becomes unbalanced, disease results, and when chi stagnates in a certain area, you feel pain, he claims.
Harmony
Tai chi chuan forms practice should calm the mind, but it should not empty it. "The mind is always involved," Lee says. "The mind moves the chi, and the chi leads the movement. At the first stages, you have to learn to move your left foot, right foot, arms, etc., but eventually you become very fluid. You begin to express the movement. But you don't do it totally in a state of 'no mind.'"
Lee claims the "no mind" state applies only to fighting-when you should avoid focusing your mind on a certain technique. "You come in with total openness and you respond spontaneously," he says. "That's what Bruce Lee used to talk about-using no way as way."
But students should not practice tai chi chuan automatically, Lee cautions. They must be totally aware of everything. "You are aware of the situation around you, but it does not disturb you," he says. "For example, if you are doing a tai chi form and a car backfires, people around you jump, but you have an invisible shield. You hear the sound, but it does not penetrate to your consciousness."
Tai chi chuan also helps develop an awareness of the "here-now" experience. During training, students must dwell upon the precise moment-which changes all the time. "You cannot plan ahead or worry about the movement that is coming, or about a mistake you just made," Lee says. "You deal with things right-now; you focus all your concentration on that point, and that point constantly changes. That teaches a lot for life experience-we plan the future, but we don't live in the future. We can't live in the past or cry over past mistakes. The secret is in the here and now."
Health
Lee says the health benefits of tai chi chuan stem from correctly flowing chi and balanced posture. "Tai chi creates a demand in terms of balance," he says. "It's not just balancing in one posture and the next; it's balancing throughout a whole series of postures. That's why it demands so much more in terms of placing the body in the right way and being able to move very smoothly. That smoothness provides calmness. That makes tai chi multifaceted-you learn to relax, to coordinate your body so it is balanced at any point."
In addition to physical balance, tai chi chuan practice cultivates what might be termed "mental balance," both in martial arts and in life. The tai chi chuan symbol consists of a circle with a wavy line; the two resulting shapes represent yin and yang. "The original tai chi symbol used a straight line," Lee says. "But the curved line indicates dynamic interaction. Yang is not more than yin, or vice versa. You have to have both." Together, they represent being assertive and attacking, as well as being yielding and defending.
"Through tai chi training, I have begun to realize [the importance of] additional training in the yin aspect, which is yielding or using pliable energy to avoid being hit directly," he continues. "But in reality, yielding can provide more torque. Rather than always attack, I put a little more emphasis on the yin aspect. I also began to realize how to relax and generate power from the hip and legs. The Chinese say, 'When a person who studies a hard system gets old, he worries about getting slower and weaker; when you see a tai chi master in his advanced years, watch out. He's just as powerful; he may even invoke some magic power.' There is no magic power; he's using yielding and attacking simultaneously."
Relaxing is essential in tai chi chuan practice, Lee claims. "The Chinese call it sung. It is the most important word in tai chi because of its three aspects: The body and joints have to relax, the muscles have to relax, and the mind has to relax." The tension in the forehead disappears, and the student starts breathing calmly. His internal organs are relaxed, and the relaxation penetrates more and more deeply into the whole body, he says.
But relaxation does not mean a tai chi chuan stylist is not ready to fight. "From relaxation to total tension takes only a fraction of a second," Lee says. "If you tense [your muscles], then relax and go tense again, it's so slow. It's almost like mathematics-first we learn about zero and always use the positive numbers. Relaxation which is yielding, [is like the] negative numbers. The more you relax, the more you approach the negative numbers. You now have a dynamic range from minus infinity to plus infinity. If you go from negative to positive, the explosion is unbelievable."
Best of Both Worlds
Lee says the masters of old created tai chi chuan to benefit their health and develop their combat skill. "Taoist master Chang San Feng actually had a lot of Shaolin [kung fu] training, but later converted to Taoism, which is more toward nature. So he was a fighter to begin with, but he realized that, aside from martial arts, internal development was more important. So he would journey deep into tai chi movement, which was more circular, less hostile, less blocking-but rather flow with the force." Because it is based on Taoist natural development, tai chi chuan emphasizes becoming one with nature, harmonizing oneself with the universe.
Lee acknowledges that most students choose tai chi chuan for its combination of self-defense and health benefits. "I think the majority of people have heard of tai chi's ability to help them relax, and they come for that," he says. "Middle-aged and older people come for health reasons and to develop coordination. But younger people who have had martial arts training realize the internal training of tai chi gives the ability to relax under pressure, and that is very appealing." This relaxation stills the mind and body, especially in a high pressure situation, and allows them to face the problem later with renewed strength.
"Learning the smooth body movements of tai chi can also help people in other areas-tennis, basketball, jogging or karate-anything that involves balance and not using unneeded muscles," Lee argues. He says tai chi chuan develops a skill for using only the muscles that are necessary and leaving the others relaxed; in this way, it helps conserve energy. "I have a maxim in my classes: In tai chi practice, efficiency is intelligent laziness. Don't use any muscle that is not needed; only use the muscles that are needed and only the right amount of force-no more and no less," he says.
During the first three months, Lee says his students usually begin to sense an awareness of balance and notice their legs getting stronger. They find that their aches subside and lower back pain disappears because they develop perfect body alignment and a straight, centered body. "Learning a whole form over a year provides continuous learning, and eventually the body assimilates the movements and begins to overcome the old habits and the instinct to tense up whenever something happens," Lee says. "It takes about a year to develop the idea of relaxing, centering, calming yourself, and from then on students can continue studying for the martial arts aspect." Interestingly enough, Lee says many new students are initially hostile and impatient, but a year later they are ready for tai chi chuan martial arts training because they have developed calmness and can do the movements without involvement of their ego.
So is tai chi chuan primarily a martial art or exercise? "Everybody has different goals," Lee replies. "For people who are sick or weak, tai chi is great exercise. In China, people do it every day; it's part of the lifestyle. They may not care about martial arts; they just want exercise. The whole thing is, life is based on movement. Whether you think of [tai chi] as a martial art or exercise, if you do it consistently, it will be beneficial.
"What makes tai chi unique is that beyond the exercise there is the element of self-defense," he continues. "If you don't study that aspect of tai chi, it becomes just exercise. But if you look at how tai chi movements originated-the rationale behind them-and you practice with the proper sequence and posture and with the martial art in mind, then at a later stage, when the body is ready for it, it's right there ready to be used."
Lee recites a final tai chi chuan maxim: "'What is the ultimate purpose of tai chi? To enjoy perpetual spring-a fountain of youth.' Even though you learn a martial art, later on you walk a peaceful path. You don't want to fight. You have the ability to fight, to protect yourself, but you don't go out and seek fights."
Wednesday, July 12, 2006
Is Tai Chi the Ultimate Exercise?
Is Tai Chi the Ultimate Exercise?
by Frank Petrillo Jr.
No one disputes the importance of regular exercise. Unfortunately, there are so many fitness programs available today, the general public is often confused as to which are the best. Consequently, they are the willing guinea pigs of every fitness fad that comes along.
The Chinese have always maintained that inactivity is the major cause of illness. Thus, they have developed numerous systems of medical gymnastics both to cure as well as prevent disease. Of the many exercises they have devised, they consider the martial art tai chi chuan to be the best.
Advantages of Tai Chi
Tai chi chuan has many distinct advantages over other types of exercise. The biggest shortcoming of most systems of physical fitness is that they service only part of the body. They concentrate on certain muscles or muscle groups, while neglecting others entirely.
For example, isometric exercises tense one set of muscles against another set or an immovable object. Because this is a one-dimensional exercise, the benefits are minimal.
Another problem with isometrics is there is really no way to measure the correct amount of exercise. Unlike calisthenics or weightlifting, you cannot simply increase the number of repetitions and expect results. Recent evidence has also found that isometric exercises render joints more vulnerable to injuries.
Calisthenics produce a wide range of motion and give the muscles more staying power than isometrics. Unfortunately, calisthenics also concentrate on only individual muscles and thus have little benefit on overall health. This is also true with weightlifting.
Tai chi, on the other hand, brings into play every part of the body and benefits all bodily parts, not just the musculoskeletal system.
Other Benefits of Tai Chi
Scientific research conducted at the Medical Academy of Shanghai, the Tangshan Medical Center and Bellevue Hospital in New York City has shown that tai chi chuan stimulates the central nervous system, lowers blood pressure, relieves stress and gently tones muscles without strain. It also enhances digestion, elimination of wastes and the circulation of blood. Moreover, tai chi's rhythmic movements massage the internal organs and improve their functionality.
Perhaps tai chi's greatest attribute, however, is the fact it channels the flow of chi (intrinsic energy) through the body's meridians. According to traditional Chinese medicine, as long as this flow is uninhibited, a person will remain healthy. If the flow of chi becomes obstructed or unbalanced, illness will result. The correct practice of tai chi chuan guides the individual's chi through the meridians and restores its balance throughout the body. None of the aforementioned exercises offers any of these benefits.
Tai Chi vs. Aerobic Exercise
Many people believe that tai chi chuan does not develop the same degree of cardiovascular fitness as high-impact exercises, such as jogging, rope-jumping, cycling or aerobic dancing. This is not true, however.
In 1978, noted tai chi instructor Lawrence Galante and an associate conducted an experiment to determine whether tai chi chuan is effective in stimulating cardiovascular development. They used 25 tai chi students, ranging in age from 20 to 60 years old, as their models. The students had been studying the yang-style tai chi short form for a period of one to seven years. Galante and his assistant monitored the pulse rate, blood pressure and heart rate of all the students before and after they practiced the form. In all cases, the researchers found that if the form was practiced in a low stance, great cardiovascular stimulation occurred-between 60-80 percent of the maximum heart rate established by the American Heart Association (AHA). On the other hand, if the tai chi movements were performed in a high stance, there was very little heart stimulation (less than 60 percent of the maximum heart rate). However, for people who suffer from high blood pressure, or those recovering from heart attacks or heart surgery, the high stance is a better option. According to Galante, a person can easily meet the standards set by the AHA by practicing tai chi chuan three times a day.
Dr. John Painter, a Fort Worth, Texas based teacher of internal Chinese martial arts, claims that "When the movements of tai chi chuan are performed quickly or in a lower formed stance, they have the same beneficial effect on the cardiovascular system as jogging or high-impact aerobics, but without the stress and strain."
According to Painter, greater physical stimulation can be achieved by performing the movements slowly while wearing weights on the ankles, arms or body.
Although some doctors claim high impact physical activities are the best health-building exercises, a growing number of medical experts believe that the hazards of their long-term practice outweigh the benefits.
According to psychologist Dr. Jo Ann Hunter Farr, high-impact aerobics can produce health benefits over the short term, but the long-term implications of such exercises are irreparable damage to the joints and internal organs. Vigorous walking or tai chi practice, she claims, are much safer forms of exercise and offer the same health benefits as high-impact exercises.
Dr. Wen Zee, a retired cardiologist in Shanghai, believes tai chi is "an incomparable exercise because it never accelerates the heart rate. Exercises such as running and jogging can injure the heart."
Many other medical experts are warning that strenuous exercise may shorten a person's life. According to John Hall, who writes a medical column for an internal Chinese martial arts magazine, for a fitness program to be conducive to long life and health, it must take into account the balancing of body fat levels as well as the other necessary factors for proper exercise. "The ideal fitness program will provide some form of consistent, progressive, sustained movement of the legs, torso and arms to benefit and improve the flexibility, strength, stamina and aerobic potential of all [bodily] systems," Hall asserts. "At the same time, the exercise program must help to ward off obesity without exceeding the capacity for recovery. Tai chi chuan...more than adequately meets these requirements."
Another problem with high-impact exercises is they are incomplete physical activities. Aside from the cardiovascular and musculoskeletal gains, they benefit none of the other bodily systems. Tai chi, however, has a salubrious effect on all bodily systems. Furthermore, aerobic exercises do not have any of the other health benefits of tai chi chuan.
Finally, tai chi may be practiced by virtually anyone, regardless of age. This is not the case with high-impact exercises. In fact, doctors recommend that no one of middle or old age engage in any of these activities without first undergoing a complete physical examination.
Tai Chi vs. Yoga
The postures of hathe yoga provide many of the same health benefits as tai chi chuan. Unfortunately, most of the yoga positions are held for three minutes or longer, which can be very taxing on the body. Brief rest periods are therefore needed. Tai chi practice, on the other hand, does not require any rest period because the postures change too quickly to tire the body.
Yogic inverted postures, such as the headstand and shoulderstand, offer two advantages not found in tai chi chuan. First, they relieve the gravitational pressure on the internal organs and glands. And second, they ease the strain on the heart caused by having to pump blood against the force of gravity. Yoga exercises, however, do little to promote cardiovascular endurance.
Moreover, many people cannot perform certain yoga exercises because of health problems. Tai chi chuan, in contrast, may be practiced in virtually any state of health.
The yoga breathing techniques, known as pranayama, have many health benefits. They increase energy levels within the body, strengthen the immune system as well as the internal organs and glands, reduce stress, purify the body and improve memory. They also enhance the cellular expulsion of carbon dioxide, increase arterial circulation to the brain, reduce levels of lactic acid in the muscles, and stimulate intestinal peristalsis.
Unfortunately, if these exercises are practiced incorrectly, they can cause serious mental disturbances. Tai chi chuan does not present these problems. In tai chi, deep breathing is never imposed on the student; it is developed step by step. The student learns to gradually coordinate his breathing with the movements. This is perhaps the greatest advantage tai chi has over yoga.
One final advantage of tai chi is that it can also be used for self-defense.
by Frank Petrillo Jr.
No one disputes the importance of regular exercise. Unfortunately, there are so many fitness programs available today, the general public is often confused as to which are the best. Consequently, they are the willing guinea pigs of every fitness fad that comes along.
The Chinese have always maintained that inactivity is the major cause of illness. Thus, they have developed numerous systems of medical gymnastics both to cure as well as prevent disease. Of the many exercises they have devised, they consider the martial art tai chi chuan to be the best.
Advantages of Tai Chi
Tai chi chuan has many distinct advantages over other types of exercise. The biggest shortcoming of most systems of physical fitness is that they service only part of the body. They concentrate on certain muscles or muscle groups, while neglecting others entirely.
For example, isometric exercises tense one set of muscles against another set or an immovable object. Because this is a one-dimensional exercise, the benefits are minimal.
Another problem with isometrics is there is really no way to measure the correct amount of exercise. Unlike calisthenics or weightlifting, you cannot simply increase the number of repetitions and expect results. Recent evidence has also found that isometric exercises render joints more vulnerable to injuries.
Calisthenics produce a wide range of motion and give the muscles more staying power than isometrics. Unfortunately, calisthenics also concentrate on only individual muscles and thus have little benefit on overall health. This is also true with weightlifting.
Tai chi, on the other hand, brings into play every part of the body and benefits all bodily parts, not just the musculoskeletal system.
Other Benefits of Tai Chi
Scientific research conducted at the Medical Academy of Shanghai, the Tangshan Medical Center and Bellevue Hospital in New York City has shown that tai chi chuan stimulates the central nervous system, lowers blood pressure, relieves stress and gently tones muscles without strain. It also enhances digestion, elimination of wastes and the circulation of blood. Moreover, tai chi's rhythmic movements massage the internal organs and improve their functionality.
Perhaps tai chi's greatest attribute, however, is the fact it channels the flow of chi (intrinsic energy) through the body's meridians. According to traditional Chinese medicine, as long as this flow is uninhibited, a person will remain healthy. If the flow of chi becomes obstructed or unbalanced, illness will result. The correct practice of tai chi chuan guides the individual's chi through the meridians and restores its balance throughout the body. None of the aforementioned exercises offers any of these benefits.
Tai Chi vs. Aerobic Exercise
Many people believe that tai chi chuan does not develop the same degree of cardiovascular fitness as high-impact exercises, such as jogging, rope-jumping, cycling or aerobic dancing. This is not true, however.
In 1978, noted tai chi instructor Lawrence Galante and an associate conducted an experiment to determine whether tai chi chuan is effective in stimulating cardiovascular development. They used 25 tai chi students, ranging in age from 20 to 60 years old, as their models. The students had been studying the yang-style tai chi short form for a period of one to seven years. Galante and his assistant monitored the pulse rate, blood pressure and heart rate of all the students before and after they practiced the form. In all cases, the researchers found that if the form was practiced in a low stance, great cardiovascular stimulation occurred-between 60-80 percent of the maximum heart rate established by the American Heart Association (AHA). On the other hand, if the tai chi movements were performed in a high stance, there was very little heart stimulation (less than 60 percent of the maximum heart rate). However, for people who suffer from high blood pressure, or those recovering from heart attacks or heart surgery, the high stance is a better option. According to Galante, a person can easily meet the standards set by the AHA by practicing tai chi chuan three times a day.
Dr. John Painter, a Fort Worth, Texas based teacher of internal Chinese martial arts, claims that "When the movements of tai chi chuan are performed quickly or in a lower formed stance, they have the same beneficial effect on the cardiovascular system as jogging or high-impact aerobics, but without the stress and strain."
According to Painter, greater physical stimulation can be achieved by performing the movements slowly while wearing weights on the ankles, arms or body.
Although some doctors claim high impact physical activities are the best health-building exercises, a growing number of medical experts believe that the hazards of their long-term practice outweigh the benefits.
According to psychologist Dr. Jo Ann Hunter Farr, high-impact aerobics can produce health benefits over the short term, but the long-term implications of such exercises are irreparable damage to the joints and internal organs. Vigorous walking or tai chi practice, she claims, are much safer forms of exercise and offer the same health benefits as high-impact exercises.
Dr. Wen Zee, a retired cardiologist in Shanghai, believes tai chi is "an incomparable exercise because it never accelerates the heart rate. Exercises such as running and jogging can injure the heart."
Many other medical experts are warning that strenuous exercise may shorten a person's life. According to John Hall, who writes a medical column for an internal Chinese martial arts magazine, for a fitness program to be conducive to long life and health, it must take into account the balancing of body fat levels as well as the other necessary factors for proper exercise. "The ideal fitness program will provide some form of consistent, progressive, sustained movement of the legs, torso and arms to benefit and improve the flexibility, strength, stamina and aerobic potential of all [bodily] systems," Hall asserts. "At the same time, the exercise program must help to ward off obesity without exceeding the capacity for recovery. Tai chi chuan...more than adequately meets these requirements."
Another problem with high-impact exercises is they are incomplete physical activities. Aside from the cardiovascular and musculoskeletal gains, they benefit none of the other bodily systems. Tai chi, however, has a salubrious effect on all bodily systems. Furthermore, aerobic exercises do not have any of the other health benefits of tai chi chuan.
Finally, tai chi may be practiced by virtually anyone, regardless of age. This is not the case with high-impact exercises. In fact, doctors recommend that no one of middle or old age engage in any of these activities without first undergoing a complete physical examination.
Tai Chi vs. Yoga
The postures of hathe yoga provide many of the same health benefits as tai chi chuan. Unfortunately, most of the yoga positions are held for three minutes or longer, which can be very taxing on the body. Brief rest periods are therefore needed. Tai chi practice, on the other hand, does not require any rest period because the postures change too quickly to tire the body.
Yogic inverted postures, such as the headstand and shoulderstand, offer two advantages not found in tai chi chuan. First, they relieve the gravitational pressure on the internal organs and glands. And second, they ease the strain on the heart caused by having to pump blood against the force of gravity. Yoga exercises, however, do little to promote cardiovascular endurance.
Moreover, many people cannot perform certain yoga exercises because of health problems. Tai chi chuan, in contrast, may be practiced in virtually any state of health.
The yoga breathing techniques, known as pranayama, have many health benefits. They increase energy levels within the body, strengthen the immune system as well as the internal organs and glands, reduce stress, purify the body and improve memory. They also enhance the cellular expulsion of carbon dioxide, increase arterial circulation to the brain, reduce levels of lactic acid in the muscles, and stimulate intestinal peristalsis.
Unfortunately, if these exercises are practiced incorrectly, they can cause serious mental disturbances. Tai chi chuan does not present these problems. In tai chi, deep breathing is never imposed on the student; it is developed step by step. The student learns to gradually coordinate his breathing with the movements. This is perhaps the greatest advantage tai chi has over yoga.
One final advantage of tai chi is that it can also be used for self-defense.
Wednesday, June 21, 2006
Taichi Relaxation Exercises
Master Huang Hsing-Hsien, a top disciple of Cheng Man-Ching, demonstrates his 5 relaxation exercises.
Tuesday, June 20, 2006
Professor Cheng Man Ching: Taichi Chuan 37 Postures
Professor Cheng Man-Ch’ing performing the taichichuan 37 postures.
Thursday, June 15, 2006
10 Essential Points of Practice for Tai Chi Chuan
by Sifu William C. Phillips
Approach: Approach Tai Chi Chuan with no preconceptions. Experience it as meditation, physical culture, and as an exercise of ch'i. You may develop self-defense along the way, but you may also develop that which is truly supreme and ultimate.
Patience: Every person is an individual. Some things will come quickly, others slowly, and some, perhaps, not at all. Know that each person develops at his own pace. The student competes only with himself. Therefore, a student should not feel that he is falling behind if a fellow student develops a skill in a month that he cannot acquire in six. The student may develop more quickly in another area. But even f not, remember that progress in Tai Chi Chuan, for most of us, is measured not in months, but in years.
Perseverance: While most students experience some benefit from Tai Chi practice within the first few weeks, Tai Chi is the practice of a lifetime. Ever increasing benefits of Tai Chi Chuan accrue with the decades of one's practice. Practice should be morning and night all the days of one's life.
Straight Spine: This facilitates the flow of ch'i up the spine.
Breathe To the Tan T'ien: This develops ch'i.
Empty the Mind: Tai Chi Chuan is meditation. This improves sensitivity to input, ability to react, to concentrate and to be sensitive to and to control ch'i.
Single Weight: This enhances internal sensitivity and improves balance in the form, push hands, and self-defense.
Feel Air as Substantial: If the air has substance, how much more substance will even your most supple opponent have? Also, this will aid in doing the form smoothly and at an even pace.
Softness Through Root: Develop your foothold so that five or six strong men together cannot push you. Also, develop your ability at neutralizing and softness so that you need never use that root. In this way, while having substantial root, you will always feel light and supple.
Benevolence: Never try to harm anyone in practice, teaching, or demonstration. In push hands and self-defense, as in form, you are competing with no one except yourself. If you feel a need to overpower your partner in practice, then your real need is to overpower your own ego. Your partner is there to help you develop your skills, and you, his. When you are pushed by your partner, it is not your partner who has pushed you, but rather your inability to neutralize the push that has pushed you. You will be "unpushed" when you have sufficiently overcome yourself in body, emotions, mind, and spirit.
Originally published in Tai Chi: Perspectives of the Way and Its Movement, July-August 1981, Vol. 5, No. 4
Sifu William C. Phillips began his study of the martial arts in 1965. He currently holds fifth degree black belts in Karate and Ju Jitsu. He began his studies of Tai Chi in l967, studying with Prof. Cheng Man-Ching from '70-'75. Sifu Phillips became interested in the field of holistic health in the early 1970's, when a lifelong allergy problem was alleviated with herbal medicine. Since then, Sifu Phillips has studied widely and tried to bring experts in the field of holistic health to the public's attention, most recently through running annual holistic health weekends at the Fallsview Hotel in the Catskill Mountains of NY.
Approach: Approach Tai Chi Chuan with no preconceptions. Experience it as meditation, physical culture, and as an exercise of ch'i. You may develop self-defense along the way, but you may also develop that which is truly supreme and ultimate.
Patience: Every person is an individual. Some things will come quickly, others slowly, and some, perhaps, not at all. Know that each person develops at his own pace. The student competes only with himself. Therefore, a student should not feel that he is falling behind if a fellow student develops a skill in a month that he cannot acquire in six. The student may develop more quickly in another area. But even f not, remember that progress in Tai Chi Chuan, for most of us, is measured not in months, but in years.
Perseverance: While most students experience some benefit from Tai Chi practice within the first few weeks, Tai Chi is the practice of a lifetime. Ever increasing benefits of Tai Chi Chuan accrue with the decades of one's practice. Practice should be morning and night all the days of one's life.
Straight Spine: This facilitates the flow of ch'i up the spine.
Breathe To the Tan T'ien: This develops ch'i.
Empty the Mind: Tai Chi Chuan is meditation. This improves sensitivity to input, ability to react, to concentrate and to be sensitive to and to control ch'i.
Single Weight: This enhances internal sensitivity and improves balance in the form, push hands, and self-defense.
Feel Air as Substantial: If the air has substance, how much more substance will even your most supple opponent have? Also, this will aid in doing the form smoothly and at an even pace.
Softness Through Root: Develop your foothold so that five or six strong men together cannot push you. Also, develop your ability at neutralizing and softness so that you need never use that root. In this way, while having substantial root, you will always feel light and supple.
Benevolence: Never try to harm anyone in practice, teaching, or demonstration. In push hands and self-defense, as in form, you are competing with no one except yourself. If you feel a need to overpower your partner in practice, then your real need is to overpower your own ego. Your partner is there to help you develop your skills, and you, his. When you are pushed by your partner, it is not your partner who has pushed you, but rather your inability to neutralize the push that has pushed you. You will be "unpushed" when you have sufficiently overcome yourself in body, emotions, mind, and spirit.
Originally published in Tai Chi: Perspectives of the Way and Its Movement, July-August 1981, Vol. 5, No. 4
Sifu William C. Phillips began his study of the martial arts in 1965. He currently holds fifth degree black belts in Karate and Ju Jitsu. He began his studies of Tai Chi in l967, studying with Prof. Cheng Man-Ching from '70-'75. Sifu Phillips became interested in the field of holistic health in the early 1970's, when a lifelong allergy problem was alleviated with herbal medicine. Since then, Sifu Phillips has studied widely and tried to bring experts in the field of holistic health to the public's attention, most recently through running annual holistic health weekends at the Fallsview Hotel in the Catskill Mountains of NY.
Wednesday, June 14, 2006
杨澄甫的太极功夫
作者：张义尚
澄甫太老师，健候先生之次子也。赋性聪慧，敦厚酷似其父。其拳法雄浑开展，松软沉实，与其祖及伯父，有三代无敌之称。我于前民一九三零至三七年间在上海，武术界一致公认，论太极功夫，当以澄甫先生为巨擘。先生早年，在北京教拳。清庭倾覆后，其弟子陈微明首先南下，于上海办致柔拳社，学者风起云涌。随后先生与其高足武汇川、李雅轩等，亦相继南下，教拳于广州、杭州、南京及上海，至今凡是学杨式太极者，皆系先生之直接或间接传播也。武汇川先生之徒孙李天骥，根据汇川先生所传之架式，编简化太极拳，解放之后，推行甚广，于发展体育事业，增强人民体质，作出了有力的贡献。先生之徒郑曼青者，至今在美国纽约，教授太极拳，纽约大学之太极拳讲座，次具有教授资格方能听讲，是先生之拳，不特风行海内，亦且远播异域矣。
关于澄甫先生之功夫：有杭州全国国术比赛第一名之某君，留杭州国术馆任教职，进澄甫先生任该馆教务长，专教太极拳，某君不信太极拳有技击作用，屡欲与先生较，先生皆谢绝之；一日早起，某君忍无可忍，乘先生浴面之际，即骤出手袭击，先生顺势一绷，将其粘起离地，随手一放，跌入办公桌下，内脏震伤，吐血数口。家师李公雅轩于太极拳体会随笔中云：“我与杨老师推手时，有一种很特殊的感觉。只要一搭上手，便感觉没有办法，身上各部都不得劲了；杨师虽是很松软的轻轻往我臂上一沾，我不知怎的，便觉着身上各部，都被其管着了，犹如撒下天罗地网一般，我无论如何动，总是跑不脱，都是与我不利。杨师之手虽是稳稳的轻轻的往我身上一放，而我便感觉着这一手来的非常严重，动也不行，不动也不行，用大力不行，用小力不行，快动不行，慢动也不行，用刚劲不行，用柔劲不行，无论如何总是不行，我如同与妙手奕棋一般，人家一动子，我就没办法了。杨师虽是稳稳静静的样子，但我不知怎的，就感觉着提心吊胆，惊心动魄，有如万丈悬崖将要失脚之感；又如笨汉下水，有气隔填胸之感，又觉自己如草扎人一样，有随时被其打穿打透之感；有自己的性命自己不能保障之感；然杨师却是并未紧张，并未用力，并未动什么严厉的声色，只是稳稳静静的一起一落、一虚一实的缓缓跟随而已；但我就如捕风捉影，东倒西歪不已，如不善滑水者着溜冰鞋立于冰上，倒与不倒操于人家之手，自己丝毫不能自主了。如以上澄甫老师这种功夫，我一生在太极拳界中，还未见过第二人有；我自己虽是追随杨师有十余年之久，但以天分不够，未能学好，多说着也不过有杨师功夫的十分之二三而已。” 以李师功夫之高，犹有如上对杨师之感觉，其他就可想而知了。随笔又说：“澄甫先生谓古人练拳分四步功夫。一是练体的固精，即是练架子，在筋肉方面，使其增加弹力；在关节方面使其增强活动；在骨骼方面，使其坚实并精髓充满也。二是练精以化气，即行养气功夫，使饱满之精髓化成充实之中气也。三是练气以化神，即是养气藏神功夫，在气足精满之后，仍朝夕锻炼下去，它就会发现神明的灵智，无论用于任何事务，都可达恰到好处之境，不独是打拳、推手神妙也。四是练神以还虚，即是静极默笃以养虚灵之功夫，练出神明灵智后，将它藏于内心骨骼之中，含而不露，表面看来，似乎什么亦没有，然在实际上它是包罗万象，无所不有，无所不为，无所不然的，如以绢裹明珠，光泽内藏，能普一切也。”于此可知太极之妙，与道相通，无怪乎在养生技击上有出神入化之境也。
澄甫先生有兄曰少候，性情刚暴，恰如其伯父班候，人皆畏之，不敢从学，故不如澄甫先生之知名。
澄甫太老师，健候先生之次子也。赋性聪慧，敦厚酷似其父。其拳法雄浑开展，松软沉实，与其祖及伯父，有三代无敌之称。我于前民一九三零至三七年间在上海，武术界一致公认，论太极功夫，当以澄甫先生为巨擘。先生早年，在北京教拳。清庭倾覆后，其弟子陈微明首先南下，于上海办致柔拳社，学者风起云涌。随后先生与其高足武汇川、李雅轩等，亦相继南下，教拳于广州、杭州、南京及上海，至今凡是学杨式太极者，皆系先生之直接或间接传播也。武汇川先生之徒孙李天骥，根据汇川先生所传之架式，编简化太极拳，解放之后，推行甚广，于发展体育事业，增强人民体质，作出了有力的贡献。先生之徒郑曼青者，至今在美国纽约，教授太极拳，纽约大学之太极拳讲座，次具有教授资格方能听讲，是先生之拳，不特风行海内，亦且远播异域矣。
关于澄甫先生之功夫：有杭州全国国术比赛第一名之某君，留杭州国术馆任教职，进澄甫先生任该馆教务长，专教太极拳，某君不信太极拳有技击作用，屡欲与先生较，先生皆谢绝之；一日早起，某君忍无可忍，乘先生浴面之际，即骤出手袭击，先生顺势一绷，将其粘起离地，随手一放，跌入办公桌下，内脏震伤，吐血数口。家师李公雅轩于太极拳体会随笔中云：“我与杨老师推手时，有一种很特殊的感觉。只要一搭上手，便感觉没有办法，身上各部都不得劲了；杨师虽是很松软的轻轻往我臂上一沾，我不知怎的，便觉着身上各部，都被其管着了，犹如撒下天罗地网一般，我无论如何动，总是跑不脱，都是与我不利。杨师之手虽是稳稳的轻轻的往我身上一放，而我便感觉着这一手来的非常严重，动也不行，不动也不行，用大力不行，用小力不行，快动不行，慢动也不行，用刚劲不行，用柔劲不行，无论如何总是不行，我如同与妙手奕棋一般，人家一动子，我就没办法了。杨师虽是稳稳静静的样子，但我不知怎的，就感觉着提心吊胆，惊心动魄，有如万丈悬崖将要失脚之感；又如笨汉下水，有气隔填胸之感，又觉自己如草扎人一样，有随时被其打穿打透之感；有自己的性命自己不能保障之感；然杨师却是并未紧张，并未用力，并未动什么严厉的声色，只是稳稳静静的一起一落、一虚一实的缓缓跟随而已；但我就如捕风捉影，东倒西歪不已，如不善滑水者着溜冰鞋立于冰上，倒与不倒操于人家之手，自己丝毫不能自主了。如以上澄甫老师这种功夫，我一生在太极拳界中，还未见过第二人有；我自己虽是追随杨师有十余年之久，但以天分不够，未能学好，多说着也不过有杨师功夫的十分之二三而已。” 以李师功夫之高，犹有如上对杨师之感觉，其他就可想而知了。随笔又说：“澄甫先生谓古人练拳分四步功夫。一是练体的固精，即是练架子，在筋肉方面，使其增加弹力；在关节方面使其增强活动；在骨骼方面，使其坚实并精髓充满也。二是练精以化气，即行养气功夫，使饱满之精髓化成充实之中气也。三是练气以化神，即是养气藏神功夫，在气足精满之后，仍朝夕锻炼下去，它就会发现神明的灵智，无论用于任何事务，都可达恰到好处之境，不独是打拳、推手神妙也。四是练神以还虚，即是静极默笃以养虚灵之功夫，练出神明灵智后，将它藏于内心骨骼之中，含而不露，表面看来，似乎什么亦没有，然在实际上它是包罗万象，无所不有，无所不为，无所不然的，如以绢裹明珠，光泽内藏，能普一切也。”于此可知太极之妙，与道相通，无怪乎在养生技击上有出神入化之境也。
澄甫先生有兄曰少候，性情刚暴，恰如其伯父班候，人皆畏之，不敢从学，故不如澄甫先生之知名。
鄭曼青(鄭子太極拳自修新法.)
欲購書可向鄭子太極拳研究會洽詢
談心得
十數年前。有從遊者問余曰。先生身兼五藝之長。生平究以教何藝為樂意。曰。以教太極人為最樂。聞之者甚以為疑。曰。似近粗豪馬。曰。是非爾所知也。此為人生哲學之結晶者。以其精微而論。較習一切文藝之難。且有過之。決非一般武事可比。曰。願聞其詳。曰。余弱任詩書畫三課教授。以教書法為樂。以其含有強身運動之益。強壯將屆之年。流離入蜀。以醫餬其口。不意醫運大行。人皆譽之曰濟世活人。然余則以寢食無時。苦不堪言。且日與愁眉苦臉相對。肩人以生死之話。待有笑容焉。則余已不得而見也。惟教太極拳。不獨可以袪病延年。心神愉快而已。少長咸集。善與人同。效老萊子之兒嬉。耄年不倦。勝華元化之禽戲。專氣致柔。真可謂康樂無疆。若問余四十年之心得。卻只有十二字。曰。吞天之氣。接地之力。壽人以柔。曰。請言其效用。曰在人體則氣乃率血而行。故氣旺則血旺。天富有大氣。多取之不以為貪也。力在人體有大用。地貴有載力。倘能接其毫厘。則為用亦無窮矣。致柔則老氏所謂。能若嬰兒。則壽亦可以無疆矣。惟此三語。在人身亦為三才。得天之氣。則位於上之顛頂泥丸宮一內。可以增長其靈氣。下則為地。接地之力。則足底心之湧泉要穴。可以增長其根力。中為腹部之丹田要穴。在腰線間。得能專氣致柔。則腰若活潑潑地。則腎氣自足。壽能增加也。然習之之法。亦甚簡易。一、隨時得有空暇。便覺以泥丸宮頂天。吞天之氣。沉於丹田。二、得有行動。或端坐。或暇立時。在注意所及時。便欲將足心貼地。進而則欲足陷入地。久之則欲以我之足力。與地心吸力相接。能至此。則我之足已有根矣。三、丹田。古人所謂行坐處臥。不離這箇。是要以心與氣。相守於丹田。如雞之孵卵然。此所謂知止。止於至善之地。道也者。不可須臾離也。可離非道也。又孟子所謂養吾浩然之氣。則皆不離乎丹田也。然此區區之心得。倘能篤而行之。決非等閒之運動可此。袪病延年。猶易事耳。
去三病小引
自修新法之作。專為限於工作時間。及婦女忙於家政。與遠道不得許可從學者。予以便利。較函授尤為簡單。然此著重傳授功架之縝密方法已耳。偏於體一方面居多。太極拳原為有斯有用。若必欲求其深造。屆時可參閱拙著太極拳體用一書（英文本）。以及鄭子太極拳十三篇（中文本）。自可了。惟自修之始。首要務去三病。以不佞四十年之經驗所得。能去三病者。篤意遵行。未有不如願以償。天資若稍鈍者。亦不過費人一己十之功而已。然其病人儘知之。法亦淺近。類多因循自誤。不肯果決行之。憋少時亦坐此病。是以言之較切耳。茲約述如下。
第一為無恒之病。仲尼所人而無恒。不可作巫醫。巫之為醫。非正術也。無恆尚且不可。況由哲學而科學之太極拳乎。太極拳以柔克剛。與專氣致柔之旨。則本乎易與黃老之哲理。至於牽動四兩撥千斤之作用。施諸事實。此乃科學之千斤頂。俗名之曰壓不煞之力學作用。是已成哲學與科之之結晶體。余尤以為中西文化之通。得利賴為橋梁也。豈獨體用之裨益已耳。若無恆而學此拳。不僅為多此一舉。亦徒有寶山空入之歎。豈不惜哉。憋每恨少日無恆。屢以體弱而習國術。稍得裨益而便輟。旋至三十九年以前。病癆瘵莫能興。得復習此拳而痊。遂決心不使再輟。當時即將全套拳架。以極快之練法。僅費六七分鐘練畢。且早晚只練一套。以期不輟而已。然余當時實亦忙碌。除教課與校務外。連自修也日無暇晷。由是以往。不久卻更有進矣。早上起床。非先練拳。則不事盥洗及朝餐。每晚睡時。不先練拳。則不得上床。如是者久之。養成習慣。遂不復輟。其意以為人生以樂為助人。不惜一切之犧牲。今則謀自身之健康。得以袪病。僅早晚費數分鐘而無恆。則又何足言推己以及人也。是以自悔其蠢。乃決意痛改其非。
第二為貪多之病。俗謂貪多嚼不爛。老氏謂少則得。多則惑。信矣。憋少有忘年友魯堅號塍北。餘姚人。遊雁蕩將歸。過我曰。昔之君子臨別贈言。我亦欲有一言相贈。君家鄭虔三絕。君善繼之。必傳無。君病貪多博學。恐致無大成。聽我言。只攻詩書畫可矣。余從之。此老余益友也。余有所成就。皆此老之所賜。不能忘也。易之謂易則易知。簡則易從。習太極拳不能異乎是。今得傳授一式或二式者。必須潛心嫻習。而默記之。方能有得。不然未有不惑也。民國廿七年春。余主湖南省國術館時。國術為該省全民眾之運動。不論男女老幼。皆得學習。余欲普扁推行太極拳。故於每兩箇月內。即調訓全省各縣國術館長及教官四十人。余親授之太極拳。以時間不敷。故決計刪削。以成簡易拳套。太極拳原僅有十三式。以沿傳既久。式增繁。練習費時。不易普及。余乃刪減為三十七式。已較原有之十三式。增多廿四式。此亦因時制宜。忽以余著之簡易太極拳以為簡也。勝利還者後。持此稿之滬，商諸陳師兄微明。亟稱之曰。適與予同意。斿為序以表欣賞。微明君子儒也。決不阿其好以成其惡。間亦有無知者。疑余此舉為非。殊不知為絕學闡揚之苦心耳。亦只可置弗論也。
第三為求速成之病。所謂欲速則不達。誠知言矣。務期水到渠成。非可強求。古人對於文藝。嘗謂要沈浸穠郁。含英咀華。又所謂渙然冰釋。怡然理順。余謂習太極拳。亦必如此。且此拳術不僅體用兼賅。心手並顧而已。然必須悟徹哲學之原理。獲得科之實用。則裨益無窮矣。總此三。得能無法解除。便可順利邁進。了無阻滯矣。
三無畏
欲習太極拳之運動者。其動機不出數點。約言之。有為多病體弱者。因求健康而學也。有為以防不備為自衛計者而也。有為震其術之奇妙。爰求真理而學也。此外有如乘興而來。與隨波逐流及無恆者。不在討論之列。我所謂無畏者。崟為欲下工夫者而發也。
一、無畏喫苦。怕喫苦。則無進程之望矣。拳論所謂其根在腳。怕喫苦。則腳之落地不得生根。是以腳部之喫苦。有益於心臟及腦部則無疑。其基本方法。初學者早晚抽三五分鐘之暇。以一腳立地。左右調換。逐漸久。逐漸低坐。注意氣沉丹田。足心貼地。不可絲毫勉強。站樁時。必須出食中二指。扶於椅角或桌邊。使其平穩站定。嫻習後。便去一中指。只用一食指扶站。久之則站更穩。可嘲不用扶。而自然站穩矣。繼此則採取提手及手揮琵琶二式。多下站功。又預備式亦為站樁之渾元功。單鞭為開展功。此於體用皆有莫大之裨益。不可忽視也。
二、無畏喫虧。太極拳要訣曰。舍己從人。舍己從人哪有不吃虧。故髯之十三開卷。便謂要學喫虧。何謂其學也。聽人進攻進擊。非獨不抗。且不還手。尤要黏連貼隨。方能輕輕走化。此意匪淺學及粗者所能。況初學者焉得不喫虧。若畏喫虧。莫如弗學。願欲學之。莫若學喫虧始。學喫虧。便是不貪宜。貪小便宜喫小虧。貪大便宜喫大虧。反此者。即是吃小虧得小便宜。喫大虧而後可以得大便宜。有智慧者。必欲得體用之實。將何從下手。老子不有云乎。專氣致柔。便學得喫虧之妙法。則已不畏喫虧矣。歌訣所。任他巨力來打我。牽動四兩撥千斤。則已得致柔之效用矣。
三、無畏厲害。老子所謂。兇無投其角。虎無措其爪。兵無所容其刃。夫何故。以其無死也。又曰。天下莫柔弱於水。而攻堅強者莫之能勝。又謂。天下之至柔。馳騁天下之至堅。然則兇虎兵刃。亦天下之厲害者。猶不足稱。而反獨稱喻柔弱之水。以其至柔。莫能勝也。是之謂及吾身。吾有何患。縱有兵刃爪角之利。不足為畏也。倘有所畏懼。則精神與體質必緊張。緊張便不鬆。不鬆何能柔。不柔便是剛。故真能洞徹太極拳之原理者。便具有大無畏之精神。亦猶孟子所。泰山崩於前而色不變。善養吾浩然之氣。此亦老子所謂專氣致柔。又何厲害之可畏也。
太極拳與體育 鄭曼青
鄭曼青髯號玉井山人，籍浙東永嘉，弱冠任北京都文藝術兩大學詩畫教授，曾任華岡文化學院教授及國大代表。早歲以身體羸弱從楊師學太極拳，陳師伯微明謂「得澄甫師口授秘奧，他人所未聞也」。歷任黃埔軍官學校教官及南省國術館館長，在美國創立時中學社宣揚文藝及太極拳不遺餘力。且數十年致力於經學，著有學庸新解，及論語釋旨，與曼髯三論，曼髯書畫集等多種。
我早年練拳的感受
以我個人的感受，覺得隨便什麼運動以及娛樂活動，都比不上太極拳，我早年的身體壞的很，壞到不能再談了；醫藥都沒有辦法把病治好。結果練練太極拳，沒有吃藥，也沒有打針，就這樣一天一天自然好。我患的是肺癆，在從前是一種很厲害，很可怕的病，我自己也覺得不行了，已到了西藥中藥都沒有辦法的時候，練練太極拳就得救了。太極拳真的是有意想不到的功效。比方說，我們知道肺癆有咳嗽、吐血、發熱、肺部痛等症候；當肺部痛時，可能肺部空洞很多，有人認為到這種地步的病人，一兩天就會死了；可是我在六個月中，咳嗽就一天一天的見好；吐血也漸漸的沒有了。肺癆的咳嗽並不很厲害，只是一天到晚不斷的咳就是了。發熱並不太高，半年後發熱也漸漸退了。居然在兩年以後，身體完全好了，真想不到。可見太極拳對人體健康方面的功效，不是其他隨便什麼方法所可比擬的。
後來兄弟覺得太極拳很有益處，於是也教教同學，發現學生練太極拳對胃病，甚至五臟的病都好。要是練太極拳能夠繼續不斷的話，癌症是不會生的，我也從來沒看見過學生患過癌症；不過，如果練拳馬馬虎虎，沒有興趣，或者沒有恆心，那就不敢說了。
氣沉丹田可治臟腑疾病
目前美國認為最重要的是心臟病，十年前兄弟在美國見到的報道是兩分鐘可以死一個人，癌症四分鐘死一個人，像這樣心臟病死的人雖然也很急，以我中醫的觀點來講，這種還能用心電圖檢查的慢性患者，並不是心臟病。因為心臟病一發病在兩個鐘點內絕對無法救治，若是檢查診斷拖了多少年還沒好的，這應該叫做心包絡病，並不是心臟病，這句話各位聽起來，一定以為很奇怪。實際上中國對這包絡病可以治療，心臟病則不能救治。但這種包絡的病到最後，要比心臟病急得多，幾秒鐘就可死人，可是仍然可以救治，因為人體五臟最急的是肝，這條路是由肝木生心火過來，所以特別急。練太極拳要氣沉丹田，心能沉下，便絕對沒有這種病，因為心包絡會比別人強一點，外感風寒不至於侵襲到心包絡，以至慢慢的影響到心臟，這種病我所見的，我所治的很多，而且在中國醫學上講得比較詳細。那麼練太極拳的功效，對最厲害的癌症、心包絡、心臟病等等，都不成問題，尤其胃病更容易治好，腎臟病也很容易恢復健康，總之，對於人確有好處。
太極拳的最大功用是「鬆」
今天我以為太極拳這樣優良的運動，不僅在中國是第一，在全世界也是第一；任何拳術，任何運動，都不能比。為什麼呢？因為它有一個至高無上的道理存在。
第一就是太極拳講「鬆」。這個「鬆」字，我學太極拳五十年了，到了前年才悟到其中道理。為什麼鬆有這麼大的好處？當時只曉得講鬆、鬆、鬆，但究竟什麼叫做鬆；怎麼能鬆得很乾淨，這句話很難講明白。前年悟通這個道理，我才想到我老師澄甫先生所講的。他不大會講話。一天到晚坐在哪兒，可以不發一言，不問他他絕不講話；但這個「鬆」字，每天總要講個幾百回，我甚至連耳朵都灌滿了。他還講了一句話，更是奇怪，就是「不跟你講這句話，你三輩子學不到的」，我就懷疑，難道講一個「鬆」字，我就三輩子就不到嗎？現在想起來，不但三輩子，也許六輩子還學不到。我現在更深入的講一句，你們就會很容易的悟到怎麼叫鬆。比方說：我們現到一個佛殿去，前殿有一個彌勒佛，很大一個肚子，笑笑的，他是拿一個布袋，人家講上頭題著：「坐也布袋，走也布袋，放下布袋，何等自在」。這是什麼意思呢？這就是說：人不但自己是個布袋，甚至於一切----兒女妻子、功名利祿----無一不是布袋，尤其自己這個布袋最難得放下。所以講什麼「放下屠刀、立地成佛」、什麼「一下子頓地可以成佛」等等，就是講不容易放下。練太極拳是難，就是難在自己有意識擋住，我不能進步，是自我意識擋住了自己，沒有辦法打通，這一點實在是太極拳最難的關頭。
人類唯一自強之道
不過太極拳對我們身體的保健功能，更沒有任何方法可以比擬，隨便什麼拳術，隨便什麼運動都不能比。西方現在的運動，我看起來都是摧殘，都是互相摧殘，或者自己斲傷自己身體，對於人的健康，並無任何補助。只有練太極拳才是人類唯一的自強之道，確是比醫藥都好的一種辦法。任何疾一到要靠醫藥就不行了。我從那麼壞的身體起，這五十年來沒有病過，在座諸位除非是二、三十歲的年輕人跟我差不多以外，別人還不行呢！起碼牙齒、耳朵、眼睛都比不上我，為什麼呢？那就是太極拳的益處。太極拳為什麼有這麼多益處呢？各位想一想，人身是由「氣」和「血」所組成，養氣則氣旺，就能生血，經脈也能夠暢通，這就沒有病了。一切健康人的五臟一直連到頭部、眼睛、耳朵、牙齒，如果氣血經常灌注到各個部門去協調，那會生病，這就是太極拳特有的好處，所以我在此地講這個題目，就是希望大家不但要自己的健康好了，還要慢慢的推達及別人的健康；不但是我們自己中國人，還要推及世界各國的人。孔子所以講「有教無類」，所有人類的健康，我們都是一樣的關心。有這麼好的健身法子，我們應該把它推廣開去。
培養有恆的七分鐘
現在，我們再講拳該怎樣的練法。依兄弟經驗，那根本的問題就是你們覺得時間不夠，我是早上練七分鐘，晚上七分鐘，似乎我是很忙的樣子，不然怎麼沒時間呢？其實不是沒時間，也不是很忙，而是對有恆的觀念太差了。比如說，從前把身體練好，就把拳丟下去，這是我歷年來的經驗，只要一天你放棄，你慢慢就放掉了。練拳一定要有恆，所以我的早晚祇練七分鐘，就是要把恆心拿出來，先使有恆了講，多一點少一點無所謂。我用七分鐘練一套拳，一百多動一套拳只用七分鐘要練得很快。為的是有恆最重要。養成有恆；我有一個方法，一早起來，沒有洗臉，沒有吃飯，離開床就得要動，千萬把這件事要控制好。如果今天很忙要出去，我早點起來，非要把這件事解決了不可。如事情的確很急，必須提早出來，而且已經起遲了，那我飯可以不吃，拳一定要先練，洗臉摸一摸就行，不必那麼久，時間就不會浪費了。到了晚上看見床，就想起我非要練完拳才能睡覺，拳沒有練，我絕不上床。以這個有恆的法子對付自己。人是要管的，自己管自己要嚴格，嚴格要有方法，就慢慢上來了。
要少不要多
其次是不要貪多，貪多就不能深入。你要少少的，不要以為今天只練一個動作，甚至兩個動作，一樣要練七分鐘；七分鐘已經夠了，不必多，「少則得，多則惑」，因為少而不多，你就可以深入，不必在形式上，在動作上荒廢了許多精神同時間。要學這一點東西，就要往前往深推進去。比方說我們寫字，寫字只八筆，八筆就是點、橫、直、勾、策、掠、啄、磔，要天天寫這八筆，雖然天天寫幾十字或幾百個字，不一定三十年五十年得好。也許那一個字寫一輩子都沒有寫好，為什麼呢？因為開頭這一點就沒寫好，這一橫就橫不平；這一直就沒有直正；這樣子永遠在一個環外盤旋，不能進來，非要這一點完全點好不可。要是這一點一百天沒有點好，就點一年，就點三年，這樣你以為長嗎？便宜極了，各位想不到，我六歲學字，學到六十歲才覺得有一點學懂了。天天在琢磨，但是算起來只這八筆，要多少年寫一筆！所以「少則得、多則惑」，老子說這句話實有哲理，是對的。你要真正了解它，這一筆老點老點，有什麼意思呢？它會使你深刻研究，深刻體會，往裡面深刻達到一個境界。不是普通泛泛就可以把這個地方講明白，所以有恆了以後，不要貪多，就會有很大的成就。
高深的哲理融合了物理
實在講起來，是很奇怪的一件事，你們大家打太極拳打了幾十年沒有用。但我這個身體，風一吹來，就幾乎被吹出去了的人，練兩年拳以後，很厲害的好手竟在我手上沒有打贏過。五十多年來，我也在世界上跑過一圈，遇見過不少高大的西洋人，沒有在我手上打贏過，我的一個學生有七呎一吋高，重四百三十多磅，竟然在我手上像小孩子弄球一樣。我有多大力量呢？沒有別的，就是我剛剛講的—鬆。所以太極拳說難，就是難在自己擋住自己，不肯鬆，如果真正把這個鬆字能了解，那便是好極了。我有個叫龔作漢的學生，這裡還有很多人認識，這孩子是有天份，練到五、六個月，就已悟到鬆了，連拳勢也沒有練好，就懂得如何鬆法，你說太極拳難嗎？就是絕對要把鬆字弄清楚。無論如何，要放鬆。要鬆到什麼程度呢？人家打我，再有力量，也到不了我身上，所以力量再大也沒有用，都空掉了，甚至你自己跌成重傷，那我打人家呢？把一個整個的人打出去好幾丈外，這又是什麼道理呢？這是太極拳的一種高深理論，它有一種哲理在裡頭，而且是一種合乎科學的桿槓力量。不但是哲理與科學合而為一，它能將各種自然原理合併來應用。這你會覺得很難，可是只要真能鬆透的話，什麼都攔不住你。所以練太極拳還是「鬆」為第一，這一點是我自己深深感受到的。
練拳好像陸地游泳
練太極拳或其他任何拳術，不能說說講講，就算是高了、妙了，一定要拿事實證明，要懂學理，要應用出來，不能違背自然原理，這樣才能得到太極拳的好處。我今天講得很詳細，你們可能仍覺得這一點東西，真不容易得到。比如說，學佛要放下屠刀便可立地成佛，話是這麼講，做起來真難。除了要少要恆的原則外，我現在再講一個最簡單而且最有效的方法，各位可以自己試驗的，那就是拳勢的動作情形，在我們的意念中，不在打拳，我們要比喻在水裡摸魚，也像是在陸地游泳，把空氣當作水用，意到氣到，時間久了，便會水到渠成。你們說太極拳那裡有勁，那裡能打人。抱這種觀念的人很多。比方說，颱風來了，什麼東西都被拿起來，火車那麼重也能飛起來，可見這個風的力量真是大得不得了。同樣水的力量也大極了，圍牆是很堅固的，水深不過是半腰，只要經過它盪兩盪，牆也就倒了。
氣的偉大功能在漸進
人體氣的力量，就等於水和風的力量，所以拿水來比喻我們氣的作用。很多練過太極拳的人，常常把練氣的方法搞錯，練氣不可著相，氣一練錯，不但沒有好處，害處很多。我現在講這個氣，只要你慢慢的積上去。不可求多，氣是積力，好像一張紙一張紙疊在桌上，並不覺得，每天堆一張紙頭在桌上，摸也摸不著，積上十年，你看看這疊紙有多高，一年就可觀了，它是慢慢積上去的。如果你一定要多給幾張，今天給你十張二十張，給完了就沒有紙了，貪多就是這個樣子的結果。如果少，你會永遠有恆的這樣堆上去。太極拳的氣是積力，要你慢慢的堆上去。丹田不是積氣的嗎？(丹田是在肚臍下一寸三分)，但千萬不要太著意氣沉丹田。有這個念頭就壞了，立刻會出毛病。你要一起意念，它就立刻起一個反動的「意識」。況且氣的力量大極了，你要陷在裡頭，它會生種種的毛病，那怎麼辦？所以講氣沉丹田不要十分注意，不要覺得使氣吸到丹田，只要從思想上精神上注意到這個氣在肚臍上就好了。氣之所至，意之所至也。意到了，氣就到，這個氣的偉大，無可比擬。至於作深呼吸運動，氣吸足了，肚皮很緊張，胸部閉起來，氣湧到下面，上頭就浮起來，那是不行的，那立刻就成了一種反動力，要隨時用心得來的才是真氣，要常常注意丹田，慢慢的上去，所收的成效就會很大。這個問題在美國常常有人問到，多數都已經錯了，各位如對養生關心，就要注意這個丹田。所謂氣宜鼓燙，這樣是以我的氣操縱外界的自然之氣，譬如我現在用手這樣一動，這個氣被擠到那邊也已經動了，你們看不見就是了。我這麼一動，全部都動了，這叫鼓盪。自己本身沒有氣，怎麼能把外面的氣吸收進來呢？怎麼能把這個氣接牢呢？要自己常常注意這鼓逿的氣與你的呼吸和身體是息息相相關的，於是乎你就會受到這個天地之氣的好處。我們說「天行健，君子以自強不息」，這麼動啊！動啊！是氣動，就是不休息不停止的跟著氣走，你要是這樣的運動不息，不住的氣在流轉，那你就得到好處，身體絕對不生疾病。
拳宜精簡不宜貪多
還有各位也知道，這套拳是三十多年前我把它縮短的。從前這套拳是翻來覆去，有四翻五翻之多，譬如說單鞭，有四、五次這麼轉過來轉過去，全套拳架有一百二十多勢。當時我在南當全省國術館館長，要想推廣太極拳這個國術館與別的不同，它在湖南七十六縣，那一縣都有。共有教官四五百人，我要把這幾百人在兩個月時間內都訓練起來，有什麼辦法？只好把拳勢刪繁就簡，雷同的不要，意思相同的也不要，拳的形勢從頭到尾一點也沒有改動，這樣子費了許多時間，我就把它刪減成了三十七個姿勢，再翻來翻去也差不多有六七十個動作，已經比從前少了一半，於是就這麼把它傳開來。
太極拳只有十三式，十三式就是八卦的四正四隅配了五行的金木水火土，就是以易經五行八卦的方法配上去，這樣合攏是十三式長拳，你說這十三式就算長嗎？圓的就長，莊子所講的，魚在池塘裡走，魚行千里，還是在池塘中間，這個圓的還有窮嗎？所謂長拳就是圓的，打完了再來，打一百年也沒有打完，長江大海，滔滔不絕，就是不斷的永遠不見，這個謂之長。有許多人對這個有疑問。以為我這樣做法，是把太極拳改了，不對。我這樣做法，是無可奈何，是時間和各種環境的關係所促成的。實在講起是這個拳架太長，翻來覆去不必要。十三式只十三個動作，現在三十幾個動作已經不得了了。我希望不要多，只要有幾個動作，自己常動，有恆就行了。太極拳分陰陽兩面。太極拳絕不能離開陰陽。一切的作用都是在陰陽裡頭變化，陰陽裡頭發生，再好的功夫，再好的辦法，除了陰陽的妙用之外，其餘的都沒有用。
立人之道
今天亂七八糟的講我過來的經驗。無是要把練太極拳的道理給各位談談。最後我要談點立人之道，我近來常常和各位談起張三丰先生，我早年看過他的全集—全集裡講他中年的時候，隨便到哪裡看到人，不講拳也不講運動，是勸人家讀四書，張三丰先生專門勸人家讀四書，他是道家，他也不叫人讀道書。他意思就是四書有做人的道理，立腳很穩固，人能夠自己站得住。孔子講：「立人之道曰仁與義」。人要立得起來，人如果立不起來，就發生問題，就不曉得成什麼東西了。四書所講的意思和易理，甚至再高深求得仁義，這都是人人應該有的。我覺得最近我們國家同人民對於外來的新的東西喜歡得太多，總希望人家的東西都要得到。最好原子彈就拿在我手上，這有什麼用呢？就是大家都能到月球去，對實際的人生也還沒有多大用處呢？總之要把自己做人的道理先站住，這才是人，我希望各位同仁朋友不向外而向內，把自己的東西不要丟掉，自己的東西自己也要看一看，這是兄弟的希望。
談心得
十數年前。有從遊者問余曰。先生身兼五藝之長。生平究以教何藝為樂意。曰。以教太極人為最樂。聞之者甚以為疑。曰。似近粗豪馬。曰。是非爾所知也。此為人生哲學之結晶者。以其精微而論。較習一切文藝之難。且有過之。決非一般武事可比。曰。願聞其詳。曰。余弱任詩書畫三課教授。以教書法為樂。以其含有強身運動之益。強壯將屆之年。流離入蜀。以醫餬其口。不意醫運大行。人皆譽之曰濟世活人。然余則以寢食無時。苦不堪言。且日與愁眉苦臉相對。肩人以生死之話。待有笑容焉。則余已不得而見也。惟教太極拳。不獨可以袪病延年。心神愉快而已。少長咸集。善與人同。效老萊子之兒嬉。耄年不倦。勝華元化之禽戲。專氣致柔。真可謂康樂無疆。若問余四十年之心得。卻只有十二字。曰。吞天之氣。接地之力。壽人以柔。曰。請言其效用。曰在人體則氣乃率血而行。故氣旺則血旺。天富有大氣。多取之不以為貪也。力在人體有大用。地貴有載力。倘能接其毫厘。則為用亦無窮矣。致柔則老氏所謂。能若嬰兒。則壽亦可以無疆矣。惟此三語。在人身亦為三才。得天之氣。則位於上之顛頂泥丸宮一內。可以增長其靈氣。下則為地。接地之力。則足底心之湧泉要穴。可以增長其根力。中為腹部之丹田要穴。在腰線間。得能專氣致柔。則腰若活潑潑地。則腎氣自足。壽能增加也。然習之之法。亦甚簡易。一、隨時得有空暇。便覺以泥丸宮頂天。吞天之氣。沉於丹田。二、得有行動。或端坐。或暇立時。在注意所及時。便欲將足心貼地。進而則欲足陷入地。久之則欲以我之足力。與地心吸力相接。能至此。則我之足已有根矣。三、丹田。古人所謂行坐處臥。不離這箇。是要以心與氣。相守於丹田。如雞之孵卵然。此所謂知止。止於至善之地。道也者。不可須臾離也。可離非道也。又孟子所謂養吾浩然之氣。則皆不離乎丹田也。然此區區之心得。倘能篤而行之。決非等閒之運動可此。袪病延年。猶易事耳。
去三病小引
自修新法之作。專為限於工作時間。及婦女忙於家政。與遠道不得許可從學者。予以便利。較函授尤為簡單。然此著重傳授功架之縝密方法已耳。偏於體一方面居多。太極拳原為有斯有用。若必欲求其深造。屆時可參閱拙著太極拳體用一書（英文本）。以及鄭子太極拳十三篇（中文本）。自可了。惟自修之始。首要務去三病。以不佞四十年之經驗所得。能去三病者。篤意遵行。未有不如願以償。天資若稍鈍者。亦不過費人一己十之功而已。然其病人儘知之。法亦淺近。類多因循自誤。不肯果決行之。憋少時亦坐此病。是以言之較切耳。茲約述如下。
第一為無恒之病。仲尼所人而無恒。不可作巫醫。巫之為醫。非正術也。無恆尚且不可。況由哲學而科學之太極拳乎。太極拳以柔克剛。與專氣致柔之旨。則本乎易與黃老之哲理。至於牽動四兩撥千斤之作用。施諸事實。此乃科學之千斤頂。俗名之曰壓不煞之力學作用。是已成哲學與科之之結晶體。余尤以為中西文化之通。得利賴為橋梁也。豈獨體用之裨益已耳。若無恆而學此拳。不僅為多此一舉。亦徒有寶山空入之歎。豈不惜哉。憋每恨少日無恆。屢以體弱而習國術。稍得裨益而便輟。旋至三十九年以前。病癆瘵莫能興。得復習此拳而痊。遂決心不使再輟。當時即將全套拳架。以極快之練法。僅費六七分鐘練畢。且早晚只練一套。以期不輟而已。然余當時實亦忙碌。除教課與校務外。連自修也日無暇晷。由是以往。不久卻更有進矣。早上起床。非先練拳。則不事盥洗及朝餐。每晚睡時。不先練拳。則不得上床。如是者久之。養成習慣。遂不復輟。其意以為人生以樂為助人。不惜一切之犧牲。今則謀自身之健康。得以袪病。僅早晚費數分鐘而無恆。則又何足言推己以及人也。是以自悔其蠢。乃決意痛改其非。
第二為貪多之病。俗謂貪多嚼不爛。老氏謂少則得。多則惑。信矣。憋少有忘年友魯堅號塍北。餘姚人。遊雁蕩將歸。過我曰。昔之君子臨別贈言。我亦欲有一言相贈。君家鄭虔三絕。君善繼之。必傳無。君病貪多博學。恐致無大成。聽我言。只攻詩書畫可矣。余從之。此老余益友也。余有所成就。皆此老之所賜。不能忘也。易之謂易則易知。簡則易從。習太極拳不能異乎是。今得傳授一式或二式者。必須潛心嫻習。而默記之。方能有得。不然未有不惑也。民國廿七年春。余主湖南省國術館時。國術為該省全民眾之運動。不論男女老幼。皆得學習。余欲普扁推行太極拳。故於每兩箇月內。即調訓全省各縣國術館長及教官四十人。余親授之太極拳。以時間不敷。故決計刪削。以成簡易拳套。太極拳原僅有十三式。以沿傳既久。式增繁。練習費時。不易普及。余乃刪減為三十七式。已較原有之十三式。增多廿四式。此亦因時制宜。忽以余著之簡易太極拳以為簡也。勝利還者後。持此稿之滬，商諸陳師兄微明。亟稱之曰。適與予同意。斿為序以表欣賞。微明君子儒也。決不阿其好以成其惡。間亦有無知者。疑余此舉為非。殊不知為絕學闡揚之苦心耳。亦只可置弗論也。
第三為求速成之病。所謂欲速則不達。誠知言矣。務期水到渠成。非可強求。古人對於文藝。嘗謂要沈浸穠郁。含英咀華。又所謂渙然冰釋。怡然理順。余謂習太極拳。亦必如此。且此拳術不僅體用兼賅。心手並顧而已。然必須悟徹哲學之原理。獲得科之實用。則裨益無窮矣。總此三。得能無法解除。便可順利邁進。了無阻滯矣。
三無畏
欲習太極拳之運動者。其動機不出數點。約言之。有為多病體弱者。因求健康而學也。有為以防不備為自衛計者而也。有為震其術之奇妙。爰求真理而學也。此外有如乘興而來。與隨波逐流及無恆者。不在討論之列。我所謂無畏者。崟為欲下工夫者而發也。
一、無畏喫苦。怕喫苦。則無進程之望矣。拳論所謂其根在腳。怕喫苦。則腳之落地不得生根。是以腳部之喫苦。有益於心臟及腦部則無疑。其基本方法。初學者早晚抽三五分鐘之暇。以一腳立地。左右調換。逐漸久。逐漸低坐。注意氣沉丹田。足心貼地。不可絲毫勉強。站樁時。必須出食中二指。扶於椅角或桌邊。使其平穩站定。嫻習後。便去一中指。只用一食指扶站。久之則站更穩。可嘲不用扶。而自然站穩矣。繼此則採取提手及手揮琵琶二式。多下站功。又預備式亦為站樁之渾元功。單鞭為開展功。此於體用皆有莫大之裨益。不可忽視也。
二、無畏喫虧。太極拳要訣曰。舍己從人。舍己從人哪有不吃虧。故髯之十三開卷。便謂要學喫虧。何謂其學也。聽人進攻進擊。非獨不抗。且不還手。尤要黏連貼隨。方能輕輕走化。此意匪淺學及粗者所能。況初學者焉得不喫虧。若畏喫虧。莫如弗學。願欲學之。莫若學喫虧始。學喫虧。便是不貪宜。貪小便宜喫小虧。貪大便宜喫大虧。反此者。即是吃小虧得小便宜。喫大虧而後可以得大便宜。有智慧者。必欲得體用之實。將何從下手。老子不有云乎。專氣致柔。便學得喫虧之妙法。則已不畏喫虧矣。歌訣所。任他巨力來打我。牽動四兩撥千斤。則已得致柔之效用矣。
三、無畏厲害。老子所謂。兇無投其角。虎無措其爪。兵無所容其刃。夫何故。以其無死也。又曰。天下莫柔弱於水。而攻堅強者莫之能勝。又謂。天下之至柔。馳騁天下之至堅。然則兇虎兵刃。亦天下之厲害者。猶不足稱。而反獨稱喻柔弱之水。以其至柔。莫能勝也。是之謂及吾身。吾有何患。縱有兵刃爪角之利。不足為畏也。倘有所畏懼。則精神與體質必緊張。緊張便不鬆。不鬆何能柔。不柔便是剛。故真能洞徹太極拳之原理者。便具有大無畏之精神。亦猶孟子所。泰山崩於前而色不變。善養吾浩然之氣。此亦老子所謂專氣致柔。又何厲害之可畏也。
太極拳與體育 鄭曼青
鄭曼青髯號玉井山人，籍浙東永嘉，弱冠任北京都文藝術兩大學詩畫教授，曾任華岡文化學院教授及國大代表。早歲以身體羸弱從楊師學太極拳，陳師伯微明謂「得澄甫師口授秘奧，他人所未聞也」。歷任黃埔軍官學校教官及南省國術館館長，在美國創立時中學社宣揚文藝及太極拳不遺餘力。且數十年致力於經學，著有學庸新解，及論語釋旨，與曼髯三論，曼髯書畫集等多種。
我早年練拳的感受
以我個人的感受，覺得隨便什麼運動以及娛樂活動，都比不上太極拳，我早年的身體壞的很，壞到不能再談了；醫藥都沒有辦法把病治好。結果練練太極拳，沒有吃藥，也沒有打針，就這樣一天一天自然好。我患的是肺癆，在從前是一種很厲害，很可怕的病，我自己也覺得不行了，已到了西藥中藥都沒有辦法的時候，練練太極拳就得救了。太極拳真的是有意想不到的功效。比方說，我們知道肺癆有咳嗽、吐血、發熱、肺部痛等症候；當肺部痛時，可能肺部空洞很多，有人認為到這種地步的病人，一兩天就會死了；可是我在六個月中，咳嗽就一天一天的見好；吐血也漸漸的沒有了。肺癆的咳嗽並不很厲害，只是一天到晚不斷的咳就是了。發熱並不太高，半年後發熱也漸漸退了。居然在兩年以後，身體完全好了，真想不到。可見太極拳對人體健康方面的功效，不是其他隨便什麼方法所可比擬的。
後來兄弟覺得太極拳很有益處，於是也教教同學，發現學生練太極拳對胃病，甚至五臟的病都好。要是練太極拳能夠繼續不斷的話，癌症是不會生的，我也從來沒看見過學生患過癌症；不過，如果練拳馬馬虎虎，沒有興趣，或者沒有恆心，那就不敢說了。
氣沉丹田可治臟腑疾病
目前美國認為最重要的是心臟病，十年前兄弟在美國見到的報道是兩分鐘可以死一個人，癌症四分鐘死一個人，像這樣心臟病死的人雖然也很急，以我中醫的觀點來講，這種還能用心電圖檢查的慢性患者，並不是心臟病。因為心臟病一發病在兩個鐘點內絕對無法救治，若是檢查診斷拖了多少年還沒好的，這應該叫做心包絡病，並不是心臟病，這句話各位聽起來，一定以為很奇怪。實際上中國對這包絡病可以治療，心臟病則不能救治。但這種包絡的病到最後，要比心臟病急得多，幾秒鐘就可死人，可是仍然可以救治，因為人體五臟最急的是肝，這條路是由肝木生心火過來，所以特別急。練太極拳要氣沉丹田，心能沉下，便絕對沒有這種病，因為心包絡會比別人強一點，外感風寒不至於侵襲到心包絡，以至慢慢的影響到心臟，這種病我所見的，我所治的很多，而且在中國醫學上講得比較詳細。那麼練太極拳的功效，對最厲害的癌症、心包絡、心臟病等等，都不成問題，尤其胃病更容易治好，腎臟病也很容易恢復健康，總之，對於人確有好處。
太極拳的最大功用是「鬆」
今天我以為太極拳這樣優良的運動，不僅在中國是第一，在全世界也是第一；任何拳術，任何運動，都不能比。為什麼呢？因為它有一個至高無上的道理存在。
第一就是太極拳講「鬆」。這個「鬆」字，我學太極拳五十年了，到了前年才悟到其中道理。為什麼鬆有這麼大的好處？當時只曉得講鬆、鬆、鬆，但究竟什麼叫做鬆；怎麼能鬆得很乾淨，這句話很難講明白。前年悟通這個道理，我才想到我老師澄甫先生所講的。他不大會講話。一天到晚坐在哪兒，可以不發一言，不問他他絕不講話；但這個「鬆」字，每天總要講個幾百回，我甚至連耳朵都灌滿了。他還講了一句話，更是奇怪，就是「不跟你講這句話，你三輩子學不到的」，我就懷疑，難道講一個「鬆」字，我就三輩子就不到嗎？現在想起來，不但三輩子，也許六輩子還學不到。我現在更深入的講一句，你們就會很容易的悟到怎麼叫鬆。比方說：我們現到一個佛殿去，前殿有一個彌勒佛，很大一個肚子，笑笑的，他是拿一個布袋，人家講上頭題著：「坐也布袋，走也布袋，放下布袋，何等自在」。這是什麼意思呢？這就是說：人不但自己是個布袋，甚至於一切----兒女妻子、功名利祿----無一不是布袋，尤其自己這個布袋最難得放下。所以講什麼「放下屠刀、立地成佛」、什麼「一下子頓地可以成佛」等等，就是講不容易放下。練太極拳是難，就是難在自己有意識擋住，我不能進步，是自我意識擋住了自己，沒有辦法打通，這一點實在是太極拳最難的關頭。
人類唯一自強之道
不過太極拳對我們身體的保健功能，更沒有任何方法可以比擬，隨便什麼拳術，隨便什麼運動都不能比。西方現在的運動，我看起來都是摧殘，都是互相摧殘，或者自己斲傷自己身體，對於人的健康，並無任何補助。只有練太極拳才是人類唯一的自強之道，確是比醫藥都好的一種辦法。任何疾一到要靠醫藥就不行了。我從那麼壞的身體起，這五十年來沒有病過，在座諸位除非是二、三十歲的年輕人跟我差不多以外，別人還不行呢！起碼牙齒、耳朵、眼睛都比不上我，為什麼呢？那就是太極拳的益處。太極拳為什麼有這麼多益處呢？各位想一想，人身是由「氣」和「血」所組成，養氣則氣旺，就能生血，經脈也能夠暢通，這就沒有病了。一切健康人的五臟一直連到頭部、眼睛、耳朵、牙齒，如果氣血經常灌注到各個部門去協調，那會生病，這就是太極拳特有的好處，所以我在此地講這個題目，就是希望大家不但要自己的健康好了，還要慢慢的推達及別人的健康；不但是我們自己中國人，還要推及世界各國的人。孔子所以講「有教無類」，所有人類的健康，我們都是一樣的關心。有這麼好的健身法子，我們應該把它推廣開去。
培養有恆的七分鐘
現在，我們再講拳該怎樣的練法。依兄弟經驗，那根本的問題就是你們覺得時間不夠，我是早上練七分鐘，晚上七分鐘，似乎我是很忙的樣子，不然怎麼沒時間呢？其實不是沒時間，也不是很忙，而是對有恆的觀念太差了。比如說，從前把身體練好，就把拳丟下去，這是我歷年來的經驗，只要一天你放棄，你慢慢就放掉了。練拳一定要有恆，所以我的早晚祇練七分鐘，就是要把恆心拿出來，先使有恆了講，多一點少一點無所謂。我用七分鐘練一套拳，一百多動一套拳只用七分鐘要練得很快。為的是有恆最重要。養成有恆；我有一個方法，一早起來，沒有洗臉，沒有吃飯，離開床就得要動，千萬把這件事要控制好。如果今天很忙要出去，我早點起來，非要把這件事解決了不可。如事情的確很急，必須提早出來，而且已經起遲了，那我飯可以不吃，拳一定要先練，洗臉摸一摸就行，不必那麼久，時間就不會浪費了。到了晚上看見床，就想起我非要練完拳才能睡覺，拳沒有練，我絕不上床。以這個有恆的法子對付自己。人是要管的，自己管自己要嚴格，嚴格要有方法，就慢慢上來了。
要少不要多
其次是不要貪多，貪多就不能深入。你要少少的，不要以為今天只練一個動作，甚至兩個動作，一樣要練七分鐘；七分鐘已經夠了，不必多，「少則得，多則惑」，因為少而不多，你就可以深入，不必在形式上，在動作上荒廢了許多精神同時間。要學這一點東西，就要往前往深推進去。比方說我們寫字，寫字只八筆，八筆就是點、橫、直、勾、策、掠、啄、磔，要天天寫這八筆，雖然天天寫幾十字或幾百個字，不一定三十年五十年得好。也許那一個字寫一輩子都沒有寫好，為什麼呢？因為開頭這一點就沒寫好，這一橫就橫不平；這一直就沒有直正；這樣子永遠在一個環外盤旋，不能進來，非要這一點完全點好不可。要是這一點一百天沒有點好，就點一年，就點三年，這樣你以為長嗎？便宜極了，各位想不到，我六歲學字，學到六十歲才覺得有一點學懂了。天天在琢磨，但是算起來只這八筆，要多少年寫一筆！所以「少則得、多則惑」，老子說這句話實有哲理，是對的。你要真正了解它，這一筆老點老點，有什麼意思呢？它會使你深刻研究，深刻體會，往裡面深刻達到一個境界。不是普通泛泛就可以把這個地方講明白，所以有恆了以後，不要貪多，就會有很大的成就。
高深的哲理融合了物理
實在講起來，是很奇怪的一件事，你們大家打太極拳打了幾十年沒有用。但我這個身體，風一吹來，就幾乎被吹出去了的人，練兩年拳以後，很厲害的好手竟在我手上沒有打贏過。五十多年來，我也在世界上跑過一圈，遇見過不少高大的西洋人，沒有在我手上打贏過，我的一個學生有七呎一吋高，重四百三十多磅，竟然在我手上像小孩子弄球一樣。我有多大力量呢？沒有別的，就是我剛剛講的—鬆。所以太極拳說難，就是難在自己擋住自己，不肯鬆，如果真正把這個鬆字能了解，那便是好極了。我有個叫龔作漢的學生，這裡還有很多人認識，這孩子是有天份，練到五、六個月，就已悟到鬆了，連拳勢也沒有練好，就懂得如何鬆法，你說太極拳難嗎？就是絕對要把鬆字弄清楚。無論如何，要放鬆。要鬆到什麼程度呢？人家打我，再有力量，也到不了我身上，所以力量再大也沒有用，都空掉了，甚至你自己跌成重傷，那我打人家呢？把一個整個的人打出去好幾丈外，這又是什麼道理呢？這是太極拳的一種高深理論，它有一種哲理在裡頭，而且是一種合乎科學的桿槓力量。不但是哲理與科學合而為一，它能將各種自然原理合併來應用。這你會覺得很難，可是只要真能鬆透的話，什麼都攔不住你。所以練太極拳還是「鬆」為第一，這一點是我自己深深感受到的。
練拳好像陸地游泳
練太極拳或其他任何拳術，不能說說講講，就算是高了、妙了，一定要拿事實證明，要懂學理，要應用出來，不能違背自然原理，這樣才能得到太極拳的好處。我今天講得很詳細，你們可能仍覺得這一點東西，真不容易得到。比如說，學佛要放下屠刀便可立地成佛，話是這麼講，做起來真難。除了要少要恆的原則外，我現在再講一個最簡單而且最有效的方法，各位可以自己試驗的，那就是拳勢的動作情形，在我們的意念中，不在打拳，我們要比喻在水裡摸魚，也像是在陸地游泳，把空氣當作水用，意到氣到，時間久了，便會水到渠成。你們說太極拳那裡有勁，那裡能打人。抱這種觀念的人很多。比方說，颱風來了，什麼東西都被拿起來，火車那麼重也能飛起來，可見這個風的力量真是大得不得了。同樣水的力量也大極了，圍牆是很堅固的，水深不過是半腰，只要經過它盪兩盪，牆也就倒了。
氣的偉大功能在漸進
人體氣的力量，就等於水和風的力量，所以拿水來比喻我們氣的作用。很多練過太極拳的人，常常把練氣的方法搞錯，練氣不可著相，氣一練錯，不但沒有好處，害處很多。我現在講這個氣，只要你慢慢的積上去。不可求多，氣是積力，好像一張紙一張紙疊在桌上，並不覺得，每天堆一張紙頭在桌上，摸也摸不著，積上十年，你看看這疊紙有多高，一年就可觀了，它是慢慢積上去的。如果你一定要多給幾張，今天給你十張二十張，給完了就沒有紙了，貪多就是這個樣子的結果。如果少，你會永遠有恆的這樣堆上去。太極拳的氣是積力，要你慢慢的堆上去。丹田不是積氣的嗎？(丹田是在肚臍下一寸三分)，但千萬不要太著意氣沉丹田。有這個念頭就壞了，立刻會出毛病。你要一起意念，它就立刻起一個反動的「意識」。況且氣的力量大極了，你要陷在裡頭，它會生種種的毛病，那怎麼辦？所以講氣沉丹田不要十分注意，不要覺得使氣吸到丹田，只要從思想上精神上注意到這個氣在肚臍上就好了。氣之所至，意之所至也。意到了，氣就到，這個氣的偉大，無可比擬。至於作深呼吸運動，氣吸足了，肚皮很緊張，胸部閉起來，氣湧到下面，上頭就浮起來，那是不行的，那立刻就成了一種反動力，要隨時用心得來的才是真氣，要常常注意丹田，慢慢的上去，所收的成效就會很大。這個問題在美國常常有人問到，多數都已經錯了，各位如對養生關心，就要注意這個丹田。所謂氣宜鼓燙，這樣是以我的氣操縱外界的自然之氣，譬如我現在用手這樣一動，這個氣被擠到那邊也已經動了，你們看不見就是了。我這麼一動，全部都動了，這叫鼓盪。自己本身沒有氣，怎麼能把外面的氣吸收進來呢？怎麼能把這個氣接牢呢？要自己常常注意這鼓逿的氣與你的呼吸和身體是息息相相關的，於是乎你就會受到這個天地之氣的好處。我們說「天行健，君子以自強不息」，這麼動啊！動啊！是氣動，就是不休息不停止的跟著氣走，你要是這樣的運動不息，不住的氣在流轉，那你就得到好處，身體絕對不生疾病。
拳宜精簡不宜貪多
還有各位也知道，這套拳是三十多年前我把它縮短的。從前這套拳是翻來覆去，有四翻五翻之多，譬如說單鞭，有四、五次這麼轉過來轉過去，全套拳架有一百二十多勢。當時我在南當全省國術館館長，要想推廣太極拳這個國術館與別的不同，它在湖南七十六縣，那一縣都有。共有教官四五百人，我要把這幾百人在兩個月時間內都訓練起來，有什麼辦法？只好把拳勢刪繁就簡，雷同的不要，意思相同的也不要，拳的形勢從頭到尾一點也沒有改動，這樣子費了許多時間，我就把它刪減成了三十七個姿勢，再翻來翻去也差不多有六七十個動作，已經比從前少了一半，於是就這麼把它傳開來。
太極拳只有十三式，十三式就是八卦的四正四隅配了五行的金木水火土，就是以易經五行八卦的方法配上去，這樣合攏是十三式長拳，你說這十三式就算長嗎？圓的就長，莊子所講的，魚在池塘裡走，魚行千里，還是在池塘中間，這個圓的還有窮嗎？所謂長拳就是圓的，打完了再來，打一百年也沒有打完，長江大海，滔滔不絕，就是不斷的永遠不見，這個謂之長。有許多人對這個有疑問。以為我這樣做法，是把太極拳改了，不對。我這樣做法，是無可奈何，是時間和各種環境的關係所促成的。實在講起是這個拳架太長，翻來覆去不必要。十三式只十三個動作，現在三十幾個動作已經不得了了。我希望不要多，只要有幾個動作，自己常動，有恆就行了。太極拳分陰陽兩面。太極拳絕不能離開陰陽。一切的作用都是在陰陽裡頭變化，陰陽裡頭發生，再好的功夫，再好的辦法，除了陰陽的妙用之外，其餘的都沒有用。
立人之道
今天亂七八糟的講我過來的經驗。無是要把練太極拳的道理給各位談談。最後我要談點立人之道，我近來常常和各位談起張三丰先生，我早年看過他的全集—全集裡講他中年的時候，隨便到哪裡看到人，不講拳也不講運動，是勸人家讀四書，張三丰先生專門勸人家讀四書，他是道家，他也不叫人讀道書。他意思就是四書有做人的道理，立腳很穩固，人能夠自己站得住。孔子講：「立人之道曰仁與義」。人要立得起來，人如果立不起來，就發生問題，就不曉得成什麼東西了。四書所講的意思和易理，甚至再高深求得仁義，這都是人人應該有的。我覺得最近我們國家同人民對於外來的新的東西喜歡得太多，總希望人家的東西都要得到。最好原子彈就拿在我手上，這有什麼用呢？就是大家都能到月球去，對實際的人生也還沒有多大用處呢？總之要把自己做人的道理先站住，這才是人，我希望各位同仁朋友不向外而向內，把自己的東西不要丟掉，自己的東西自己也要看一看，這是兄弟的希望。
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