太极拳道学 疑义问答十三摘要
教授黄性贤大师
13 Questions & Answers
with Master Huang Xingxian（1）问：太极拳道是否应分门派？
答：太极拳道学是一完整之大学问，为历代先贤先圣穷毕生智慧精心研究而成，其理奥妙无穷，包含崇高哲学，其动作循合科学，盖哲理乃科学之灵魂。师祖创此拳道旨在促使人类健康，祛病延年，防老防身之运动法门，已达到济世活人，益寿延年，修心养性，治国平天下之大道精神。太极拳道不为私人武术技击炫耀与显露武功好斗风气。传授此道者应知其理，通达其道，任何人无法脱胎改变其理。架子任何人可改创，其原理不可失真。其修炼拳架外形虽各有异，惟其理则一。为此不宜有门派之分，应怀太极一家精神，一心一德，本大公无私光明磊落之心，秉承拳祖精神，弘扬斯道，促进光大世界，使人类心身健康则幸。Q: Are there different schools or sects of Taiji?
A: Taiji embodies a comprehensive set of knowledge, developed and handed down by our learned predecessors with mystifying principles and profound philosophical learnings. The Taiji movements are scientific as the principles are based on scientific fundamentals. Our predecessors developed the art for improving health, warding off sickness, slowing the ageing process, achieving longevity and self-defense. All this benefits mankind and society. Good character formation is promoted. An adherent imbibed with the Dao (or philosophy as a way of life) of Taiji would contribute towards proper governance of the country and universal peace. Taiji is not a martial art meant for bragging and antagonistic purposes. A Taiji exponent would need to understand the principles and philosophy of Taiji. No one should deviate from these principles and philosophy. The movements can be developed and modified but the principles are eternal. The external forms may differ from person to person but the principles are standard and unvarying. Because of this there is no basis for differentiation by schools. Instead a spirit of a single family should prevail. Common interest of the art should take precedence over personal interest. An open attitude should emerge, bearing in mind the spirit of the founder and predecessors to propagate the philosophy of Taiji throughout the world so as to improve the health of mankind.（2）问：练太极拳道如何才能达到准确？
答：太极拳准确差异关系殊大。应以王宗岳宗师所言：立身须"中正安舒"四字为准。行架三不离：一不离松、二不离圆、三不离养字行架慎思察觉，否则易患有其形而无其实，倘求花样迷惑他人，则误己事小，误人事大。要达到准确，一举一动要合乎太极学理原则与内涵，遵循方法正确修炼，尤须明师指导功架及多方面研究探讨，循序渐进，实事求是步入正轨。除此，学习者本身之条件亦有关系，学者除应具备坚定信心不折不挠意志与高度兴趣外，生活安定环境正常，抱定决心，恒学恒练彻悟其理，由内体表达于外，则达到准确。一般人多求速成重外形外练，断断续续或半途而废，一知半解后再求正确，则比初学者更难。有人将太极拳含糊其意，视作四肢运动的体操或舞蹈，有其名而无其实，人体是一小太极，可比一部完整机器，如有一个零件不合标准，则影响整体活动不灵。拳祖曰："道为本，技为末，不学吾道者非吾徒也"。因此做人方面要诚实无欺，言行不背正义真理，多注意心性涵养道技兼修，心正技进渐入正轨之道，养吾浩然之Q: How should we practice Taiji in order to reach accuracy?
A: The gap between accurate and non-accurate achievement is wide. Remember the words of the old master, Wang Tsung Yueh that the body must be naturally and vertically balanced bearing in mind the principles of being relaxed, rounded and awareness of the various parts of the body. During practice of the set movements, one must be careful, conscious or alert, observant and must feel where one is moving. Otherwise there is form without substance and deception to people. To achieve accuracy, the principles of Taiji must be followed in addition to correct methods of practising. A good master is necessary coupled with one's own constant research. The art must be learned progressively having to be on firm ground first before advancing to the next step. Personal requirements are also important. One must be determined, confident, persevering and motivated. A secure means of livelihood and having normal environment coupled with single-mindedness, constant learning and practice and clear understanding of the principles thoroughly - all this will lead to achievement of accuracy. This is in contrast to those who want to learn fast, who concern themselves with the external forms and who learn to practise sporadically. These hope to learn first and be corrected later not realising that it is worse than having a new person learning from scratch. Others take the principles of Taiji lightly or superficially and liken the art to a common exercise, drill or dance. All this has form but no substance. One's body must be likened to a perfect machine where a wrong spare part will affect the operation of the machine. The founder of Taiji has said, "Achieving the Dao is important, acquiring the skill in the art is secondary; not learning my Dao, he is not my student." Therefore also important would be honesty and righteousness or a good moral character.（3）问：太极拳架相异，其理是否相同？
答：师祖创此拳道，世代流传外形虽异，而今有二十四式、有三十七式、六十四步、七十二步、一百零八步，一百二十四式等。架又分长架短架，大架、中架、小架、高架、低架，快动式、慢动等等。书是人写的，拳架套路外形亦是人改编的，其实功架能否符合原理才是重要，其外形相异原理则一。历代奇人异士、名家宗师相传，无一不视太极拳经拳论与十要为准则，应不断研练，随时检讨为达实践，拳由有形练到无形，有手练到无手，有力练到无力，不松练到全松。修养方面从有我修到无我的境界，舍己从人，全身是手，手非手，所谓技达到，风吹荷叶不倒翁，道进到益寿延年不老春。行动外形准确不易，内意循理气相通，天人合一即上下中合，左右内合，所谓形易得，法难精。因学者行动时，功架窍难守，巧难生。拳祖真人故说："一通白通Q: There are different forms of Taiji? Are the principles different?
A: The founder created the art. But through the years, the forms of Taiji have differed: some have 24 basic movements while others have 37; some have 64 set movements and some have 72 while others have 108 movements or even 124. There are long sets and short sets. Movements have been large and expansive and have been small and compact. Some emphasised high postures; others opt for low ones. Some practise slowly; others practise at a faster pace. All this divergence is written by men. What is important is that the principles remain the same. Different masters with different temperaments have been following the basic principles through the ages. They have engaged in continuous research and training. They have reviewed and improved the art until the ultimate objective is achieved where form becomes formless, limbs are no more important, brute force becomes nonexistent and stiffness has given way to being fully relaxed. Character formation has advanced to the stage of non-self and of non-resistance so that the whole body is used and hands are no more used as hands. Youthfulness and longevity are attained. It is easy to master correct forms as the Qi and the principles of the art are internally harmonised. Harmonisation is also to be achieved between the upper, middle and lower parts and between the left and the right body. Even though difficult it is relatively easier to master correct forms compared to acquiring skill in the art. This is so as in training or practising there are a number of normally undetectable parts of the body that are difficult to keep under control from the aspects of speed, timing, rhythm and balance. Because of this, skill in the art is difficult to acquire. But then as the founder says, Understanding one portion of the art would mean being enlightened on all portions or parts. Then all schools and sects become one.（4）问：太极拳多练或少练好？
答：太极拳道要求合乎中庸之道，练要得法。如果不得其法与徒手体操何异？事倍而功半劳多益少。故不在多练或少练，在得其法否?每一动作保持中定为本，动有程序，中规中矩，由上而下，由下而上，皆中开中合，原则不变。曲中求直，直中带蓄，恒学恒练悟其理通其窍，练到生巧，不化自化之境界。故不再多练或少练，关系在得法与否才是重要。Q: Is it better to practise Taiji more frequently or less frequently?
A: There are no extremes in Taiji. The essence is in the training method. If the method is not correct, it is no different from ordinary drills with a lot of time spent but relatively little achievement. So it is not a question of practising more or less frequently but practising correctly. That is, the central equilibrium must be vertically maintained. Every movement must be disciplined such that the posture is vertically balanced. The principles remain unchanged: there is straightness in a curve and vice versa. There must be constant learning and practice, understanding the principles and the less obvious points. Mastery of this will produce skill naturally. There is no question, therefore of practising too much or too little but rather of practising correctly.（5）问：练拳架快对或慢对？
答：天地运行有一定的轨道与匀称适中之规律。太极道学本宇宙大自然之原理无快慢之分，人体亦是太极之体，违反生理自然运行无法协调一致，导致疾病丛生。练拳如快动必影响呼吸不匀，气便上喘心跳加剧，不对也。但太慢肩手关节提挂周身行气受阻内有滞气，如意开气不开也不对。行功、行架行气在精、气、神、内三合，心、意、体内外综合。肌肉松开由上至下以自然程序而定准确。快有对或不对，慢亦然，观其行功程度而定，所以不能快不能慢，练至全身松透便自然均匀，内外相合则无快慢之分，达到上行云下流水，绵绵不断，不动手不断意，自然而然内外相合，上下一致，如此地步则知无快慢之分也。Q: Is it correct to practise the art fast or to practise it slow?
A: The earth rotates at a constant, specific rate. Similarly, Taiji should not be practised too slowly or too fast but should be practised comfortably. The human body must be moved naturally otherwise there would be weaknesses. If the practice is too fast, breathing is affected resulting in uneven respiration, breathlessness and the heart pulsating too fast. If the practice is too slow, the limbs and the joints become stiff. Qi is blocked and is locally stagnant; intent or consciousness is employed but the Qi is not flowing. Internal force and Qi must be synchronised. Internally, there is the harmony of the libido, energy, Qi and spirit while externally, the mind, consciousness (or intent) and body are also harmonised and in turn both the internal and external harmonies are synchronised. Muscles must be relaxed and all parts of the body are naturally without tension. It is not possible therefore to say practising fast is correct or practising slow is correct as this has to be based on the standard or level of achievement of the student. One must practise until the whole body is relaxed and comfortably balanced. Once there is internal and external synchronisation, then the question of slow and fast in practice is unimportant. At this stage, one gets the feeling that the upper portion of the body is like the drifting of clouds and the lower portion is like the flowing of water. Consciousness is continuous and is harmonised with movement. All parts of the body are natural and are unified. There is then no question of being fast or slow.（6）问：太极拳架高低之要求如何为准？
答：盘架子无高低之分，总之四平为原则。呼吸和动作自然配合俾内外平均，进退转动立身平准，不偏不倚，前进后退，左右开合要平衡，进要后劲，脚底膝弯，起寸许，内动进退由下而上到中合，由肩、肋、腰、胯、松下，意气不宜上，会合中枢，即丹田（脐下寸许），肩、肘、肋、腰、膝、脚、足、腕要节节松沉贴地不动，脚底平稳才算四平八稳，控制得宜皆由膝弯自行调整则高低开合自然相宜。以心意导引全身肌肉松开，节节筋络松开贯串，立身中正自然安舒。要领悟意养太极原理分布全身，则了解四平八稳原则，高低自然合度无须强求。Q: Is it correct to have either high or low postures in the set movements of Taiji?
A: The art of Taiji does not distinguish high and low postures, but is rather based on the idea of four balances or equilibriums: 1 balance in the magnitude of the posture or movement such as both sides of the body must have balanced amount of spatial displacement when moving; 2 accuracy or precision achieved simultaneously by all parts of the body; 3 bodily balance when moving or turning; 4 steadiness particularly when moving. External and internal balance or harmony must be cultivated where there is no slanting of the central axis of the body. When hind force is invoked, the hind knee being bend will move up or straighten slightly though the height of the body remains unchanged. This is so as consciousness (or intend) and Qi would close centrally instead of coming up while the bent knee is used to adjust accordingly. Consciousness is used to lead the muscles in relaxing. Joints, muscles and ligaments must then be loosened, relaxed and thrown open but still linked. The body is then erect and comfortable. Consciousness is also used to 'move' Taiji principles to parts of the body. Having achieved four balances and eight steadiness, the question of high and low postures is then answered individually.（7）问：左右上下，虚实如何分清？
答：人体之肌肉骨骼与神经组织是有系统之构造，行架以用心意松沉为最。以中心推动重身为要，定静松沉为主，必须绵绵不断，不可患忽断之弊，以内运达外动，转运而产生内劲，久之自然全身均匀。左右一虚一实，以上下虚实来说，则左上实左下则虚；右上实则右下虚，每个动作皆包含交叉内变与重身交换之作用，合乎人体交叉神经之配合。因此内劲运转，最重要虚实分清，动步不动身虚实则分清，动身不动手手则被动也。如果动步有动身，即虚实不分清，动身有动手则肩手牵挂欠放松，必须以心意为主动，上下相随，左右相辅，磨转心不转周身一家，轻灵圆滑，一呼一吸，一开一合，如长江大海一动无处不动，惟动有以意气运身，动有程序，似逐波长流自然之态。Q: How can substantiality and insubstantiality be distinguished between left and right or top and bottom in the body?
A: The muscles, skeleton and nerves are parts of the body system. When practising the movements, the use of consciousness to sink and relax the body is most important. The centre of gravity is moved while preserving the uprightness of the central axis of the body. It is important to focus on steadiness, tranquility, relaxation and rootedness. The movements propel the external movements in a continuous or uninterrupted fashion. Internal force is generated with turning movements. After a long time, the whole body is in balance. When left and right is distinguished, one is substantial and the other insubstantial along the pattern of 'cross alignment'. For instance, together with the distinction between top and bottom parts of the body, when the left upper part of the body is substantial, the left lower part is insubstantial and similarly when the right upper part of the body is substantial, the right lower part is insubstantial. This pattern of cross alignment is used in shifts of the centre of gravity from one leg to the other. This is similar to the 'cross-roads' of the nervous system. When moving Qi, therefore, one must separate substantial from insubstantial, move the step without moving the body or moving the body and not the hand. If in moving a step, the body also moves, then it is not separating substantial from insubstantial. If in moving the body, the hand also moves, then the shoulder and the hands are not relaxed. It is important to follow the principles of using consciousness to propel movement. The top and bottom, left and right portions of the body must be coordinated. A rounded grinding stone may move but the centre is not moving. All parts of the body become one system characterised by lightness and agility, roundness and smoothness, even respiration, alternate opening and closing like that of the sea where with movement from one part of the sea, all parts are also moved. The movements are guided by consciousness and are properly regulated like the regular movements of the waves in the sea.（8）问：太极拳体用基本练法是什么?
答：如松身五法里是循太极拳最基本之原理，要精神集中，否则神气涣散，无法收到内练之效。要做到三不动，即头、手、脚底不动，不管单脚或双脚都要平稳贴地，动则破坏其完整，手脚是被动而不可动手。动则意在先，意带气动，动步身不动。转动腰胯为先，手随腰胯而动，所谓命意源头在腰间。要穷理以尽性，拳理通则拳架通，拳理不通拳架亦不通。内体通外体，能通则无所不通。拳祖说"体用修成"。能松透则千变万化方能舍己从人，忘我无我之境界而达全身是手手非手。体用方法不能融汇贯通，不明松身五法内在是太极原理基本之重要性，舍本求末，一无所成，何言体用？Q: How could the movements be practised in order that they can be usefully applied?
A: Take the five loosening exercises as an illustration. These exercises are based on Taiji principles. During practice there must be full concentration since any distraction will nullify any effects. Bear in mind the three points of non-mobility: the head which must be locked on to the body, the hands which must not move of its own volition and the soles of the feet which must be still and rooted to the ground. Consciousness (or intent) will lead the Qi along. Steps are made without affecting or moving the body. Turning movements start from the waist and hips with hands propelled from the waist and hips in accordance with the principle that all movements originate from the waist. Principles must be understood and no movements are separated from the principles. Once you make it internally you are also 'through' externally. Once you are fully relaxed, you can change according to circumstances and can therefore neutralise an oncoming force. You would have reached that position of non-self where the whole body is the weapon and the hands are no more used as hands. If you are not able to usefully apply your movements then you still have not understood the basics of the five relaxing exercises. If you have not mastered the essentials, then there is no point of talking about application of the movements.（9）问：松腹，垂臂其意何在？
答：松腹关系殊大，腹部是丹田蓄气之库，气沉丹田是以心运气于丹田，然后便能转运全身，若气停于丹田而不运是为滞气，谓之"胀"，故气下沉后稍停即转运则不滞留腹遂松柔，久之而有弹性，使气行遍全身，内气可敛入脊骨。十三势歌云："腹内松净气腾然"，切不宜气积腹部，久之则腹部凸出。 垂臂，垂臀者即于每一动作中。臀应松垂下不可突出，亦不可凹闾，一般教与学者多忽略这要点。松腹与垂臀相辅相成，两者缺一不可否则根浮腰硬，身体失去中心。控制重身达到中定。练有得法可验上腹部近丹田处，用手指按之急放。必有弹性之感觉，臀收如棉花也。Q: What is the rationale for relaxing the abdomen and withdrawing the coccyx (or tailbone)?
A: Qi is stored in the Dan Tien as a result of using consciousness to sink the Qi to this point. From here Qi should circulate to the whole body. If Qi just remains in the Dan Tien, then the abdomen will have the sensation of being stuffed. Only when Qi circulates throughout the body will the abdomen be relaxed and pliable. After a time, the abdomen will acquire some bouncy or springy effect and Qi would have been circulating to the whole body. Qi can be occluded or absorbed into the backbone. The Song of the Thirteen Postures says, "If the abdomen is thoroughly relaxed, then the Qi will rise." So do not just store the Qi in the abdomen otherwise it will simply bloat. Having coccyx withdrawn means there is no protrusion of the buttocks while making sure at the same time that the hip joints are not sliding forward. This must be combined with relaxing the abdomen and both requirements must be met at the same time. Otherwise, there is no rootedness while the waist is stiff resulting in vertical imbalance or disequilibrium. It is important to maintain the uprightness of the central axis of the body in order to achieve central equilibrium. A test can be made as follows to see whether all this has been done correctly all along: use one thumb to press the abdomen and release the thumb suddenly. There should be a bouncing or springy effect of the abdomen. At the same time, the seat of the buttocks behind should be very soft to the touch.（10）问：真正太极精神所在是什么？
答：名师开导指点一样，但学习者因心态各异，故其成就有别。真正太极拳道不止练其形，亦要通达其理。为人处世一举一动合乎道理，学到、练到、悟到、把太极真理融化到人生之每个细节里；不争名求利，不为私心着想，一生中全心全意虔诚奉献太极道学，发扬祖师精神，使全世界人类身心健康才是真正太极精神所在。Q: What is true spirit of Taiji?
A: Good and famous masters of Taiji teach the same stuff but students will learn differently. This is because students differ in natural endowment and physical make-up. The real acquisition of the art is not in just mastering the external forms but also in mastering the principles and philosophy. The learner must be a man of reason having learnt, practised and understood the art successfully. He applies those principles and philosophy to his daily life. He will not take unfair advantage or be selfish. He is wholeheartedly devoted to Taiji. He shares the founder's spirit of striving for mankind to be physically and mentally healthy. This would be the true Taiji spirit.（11）问：研练太极拳，每天应练多少套架子？
答：练架行动应符中庸之道，练要得法。有人说，每天早晚练架子十套，每套架子二十五分钟。只求量徒耗力泄气，与真正太极真理相反，这只能是多流汗，而达减肥作用，对内体内功内脏运动毫无裨益。余先师郑曼青遗著有说："余每晨行功行气三十七势，一套架子只费七分钟。"多练或少练贵在得法为宜。一般学者随余肯遵循余自修数十年心得和经验的方法，每天早晚公余肯花五分钟时间以一式分化两动熟练，每步分为二式或三式耐心细心来自修，无一不成功之理也。Q: How many times must we practice the Taiji Form each day?
A: The important principle is moderation. The practising technique must be correct in the first place. Some people say you must practise the whole set of movements ten times a day with one set lasting about 25 minutes. This only focuses on quantity and is wasting Qi and energy. It is contrary to the basic principles of Taiji succeeding in only making you sweat and reducing weight. It is not beneficial to the development of the internal force, internal organs or generally the body internally. Grandmaster Cheng Man Ching has said, "Practise the mobilisation of the internal force and Qi using the 37 basic movements every day. One set of movements lasts only 7 minutes." Practising too much or too little is subject to whether it is practised correctly or not. Utilising my experience and following my practising technique, students are encouraged to practise every morning and evening using about 5 minutes to practise a particular movement or posture (dividing each of them into 2 parts) over and over again. Those students who do so are likely to succeed.（12）问：有人练了数十年太极拳，为何根底仍然不稳？
答：许多人练太极拳因不得其法，故练数十年仍一无所成。习太极拳者，应向道学求知，然后求理、法、功，先通宇宙与人生之道理，以气行功当明其法。徐鑫恒修，久之必渐厚根底，得其法，通其理、守其窍、生其巧。生根与内劲看不见，是不能教的，得其法者根底与功劲是练出来的。练拳行功时周身节节贯串，丝毫没有间断，不为空间所制，全身透空，不使彼能牵动于我。虚静轻灵，犹如深山之蛇，首尾相顾，击首者尾应，击尾者首应，击中背者首尾俱应。随心所欲，修练能得成就然后谓之轻灵。譬如二百斤铁棒，怀巨力者可将之提起，惟以百斤之铁链，虽有巨力不能提起。节节贯串松透犹此意也。 学习太极拳道者应明阴阳在拳架与推手上之妙用。阴阳即是太极，太极代表宇宙，宇宙包罗万象。练拳行功，功架内含整体，内、外、上、下、左、右、前、后皆不离虚实，动静无间，所谓阴不离阳；阳不离阴。阳动阴也动；阴动阳也动。练拳行功要懂此理。心身并练，道技兼修；道为阴技为阳，阳是阴极所生，松静下沉为阴，是守化为基本，不可用自力强取。静如泰山稳固，不变以应万变之理。拳祖说："道体为本，技用末事也！"所以先学到舍己从人，方得随心所欲。攻守两字，先得法练到虚静，然后守必固、攻必取，皆从自然，而能得者为上乘。推手练到不丢不顶，不离不抗。推手程度则先判功架松沉，可得贴劲然后产生化劲、蓄劲，到了不化自化，不发自发之境界。 今日世界科技发达，物质文明日趋进步，生活紧张，商业竞争，精神欠安宁，所以多患都市通病。太极拳这古老的运动，普遍受国际人士所喜爱，练太极拳是那么普及大众化，并没有什么秘诀，平等公开，人人可练。但练习者患拳弊殊多。有几个原则习拳应遵循为（一）要尊师重道。（二）为人诚实无欺。（三）练功架应慎思察觉。（四）要按部就班，不可求多求速成。（五）要虚心恒练。（六）要肯照上速自修法。选择名师指导，千金易得，名师难求，有了名师，练习要合方法，如此没有不成功之理也。Q: Some students have been learning and practising Taiji for several years and are yet unstable. Why is this so?
A: A lot of students are using wrong learning and practising technique. Students must start with understanding the Dao of philosophy, then the principles, then using the correct method and finally putting in the effort. He must understand the relationship of man and his surroundings or the universe and use the method of Qi to practice. He must be humble and persistent in his practice. Slowly, rootedness will result and the method of practising be understood. Understand the principles and be aware of the less obvious and unnoticeable aspects in slowing acquiring skill. Being rooted and having internal force can never be observed externally. They can be accomplished through correct method. In practising the movement and developing the internal force, the joints of the body must be loosened and yet linked. The whole body is relaxed and is not easily pushed over by an opponent. Substantiality is distinguished from insubstantiality. Aim to be flexible and pliable like a snake whose tail will come in to help if you attack the head, or vice versa or whose tail and head will assist when the centre is attacked. Be responsive to consciousness (or intent), then tranquility and pliability can be achieved. It is easier to lift off a 200 katies iron rod than to lift up a 100 katies iron chain. This illustrates the principles of thoroughly relaxed joints.Students must also understand the application of yin and yang in the movements and push hand exercises. Yin and yang principles are in Taiji which encompasses the universe: all movements whether divided according to upper and lower body, right and left, front and back, internal and external must not deviate from the principles of substantiality and insubstantiality. Moving and stillness alternate continuously: Yin does not depart from Yang and vice versa. When Yang moves, Yin also moves and vice versa. This principle must be understood when practising the set movements. The body and the character is trained together as is the acquisition of the Dao and the art. Dao is likened to yin while the art or skill is the yang. Yang is evolved from yin at yin's completion. Being relaxed, stillness and being rooted become yin components. Neutralisation of force forms the basic foundation where no strength is used. Stillness is like that of the mountain. No change is seen but it is capable of a lot of changes. The founder has said, "Dao is the basis, art is the consequence". One must therefore acquire Dao by learning not to resist, for only then will the body learn to be obedient. In attacking and defending, one must understand the method, then acquire insubstantiality and quietude. Only then will the defense be solid. Attacking will also be successful as one is naturally comfortable. In pushing hands exercise, one must learn to achieve non-resistance and stickiness. Having achieved stickiness, then one can achieve the ability to neutralise force. With adequate reserves, the neutralising ability is applied with an involuntary exertion of internal force.