陳氏太極拳圖說 -重印序
王壯弘
一
在我國多種多樣的拳術之中，太極拳可算是獨樹一幟，構思特異的拳種。一百多年前，陳長興的門人楊祿禪曾以此八門五步功夫，交遍當時名流好手。號稱「楊無敵」而譽滿拳壇，使後來拳界提起太極拳，無不肅然起敬。可見太極拳不但拳理巧妙，而且還具有非常強的技擊作用。
太極拳的原理，在陳氏《太極拳譜》、王宗岳《太極拳論》、《行功心解》，武禹襄、李亦畬等人的著述中，都有詳盡的論述。可惜這些經典著作沒有引起人足夠重視，有時甚至背道而馳。例如太極推手，應以不丟不頂為根本，而今推手之人都以拙力相待，意欲牢固其根，如牛之相抵，與太極以柔克剛之理相悖。豈知己根愈固，彼攻愈烈，自然之理也。粘黏連隨四勁，粘黏在手，連隨在步，根不去則步不靈活，人有攻擊目標，連隨無從，難免有跌倒之虞。故推手欲不跌倒先應去己之根。無根者，無固定之根也，如物飄於水，如球滾於地，猶如不倒翁，上欲輕、下欲重，即拳譜所云：「飄飄蕩蕩浪裡鑽，上輕下沉不倒顛」。
「太極」是個圓，不是平面圓，而是立體圓，四方八面都是一樣的圓，即十三勢中所謂四正四隅的八門。因此要求鬆肩沉肘，開胯擴膝，含胸拔背，使人形成一個有彈性的球體。不著力則罷，一著力即隨之旋轉，猶如皮球在地使人很難站立上去一樣。其靈活的程度猶如天秤，猶如轉輪。這就是拳譜所謂：「靜之則合，動之則分，立如秤準，活如車輪」。
然皮球是個無機物，人體是個有機物。人體不但具有類似皮球的功能，還有超過皮球的自重量，並具調節能力。只要恰當地運用粘黏連隨不丟頂的功夫,即可使人進之不著，投之不脫。這就是十三勢中所謂進、退、顧、盼、定的五步。
人體的球形隨著開合還可大可小。此外全身主要關節也都具有圓轉能力，猶如許多小球。因此不但可大可小，而且可分可合。合則為一大球，分則為許多小球。因為太極拳的勁是仿效水性的，因此進退程式的要求是波浪式的連綿，即拳譜所謂「如長江大河，滔滔不絕」。並利用人體掌、臂、身、腿、腳，各部三個以上關節，互為一組交替進退。與對方的力一接觸，即起層層連鎖反應，似水浪般忽聚忽散動盪，加之螺旋式的八門旋轉(即陳鑫所謂的「纏絲勁」)，如旋風、如捲浪，上升則高不可攀，下沉則深不可測；欲進則愈長，欲退則愈促。形成一種所謂「浪採花」的功夫，即拳譜所謂「仰之則彌高、俯之則彌深；進之則愈長，退之則愈促」。
太極拳的推手，在太極門中不過是一種鍛煉方式，是一個過程和階段，最後仍是散手。但太極拳的散手與其它拳的散手不同，亦與外間所傳的所謂「太極散手對打」不同。它是在推手至十分純熟的基礎上產生的一種可粘可脫、隨粘隨脫，身手雖脫意尚相接的方法，以槓桿、螺旋原理，以膨脹力和類似波浪的衝擊力，將人擊出去。性質雖然是柔軟的，但威力無比，即拳譜所謂「極柔軟則極堅剛」。因為世界上最柔軟的是水、是風、是空氣，然而力量最強大的亦是水、風以及空氣的膨脹力。太極散手，溫和時可以使人毫無痛楚而翻跌絕妙；猛烈時亦可以使人如受巨浪的衝擊，五臟俱裂。有了這種功夫，才算是得到太極真髓。
二
太極拳主張以虛靈、鬆淨、靜謐的方法來修己。行功時,血管鬆弛，毛孔開張，骨骼順當，心氣平和，是一種運動量(氣血活動量)極大，消耗量極小的動功，是完全符合養身之道，也是防治慢性疾病恢復健康的良好手段。太極拳武則可以防身禦侮，克敵制勝；文則可以調氣養心，延年益壽。可謂習武而文在其中，是一種文武兼修的拳術。
太極拳不但拳理精邃，而且完全符合我國人民謙讓的美德。因為它克敵禦侮，是不主張主動出手的。你不動，我不動；你既動，我才動。你不打我，我絕不打你；你既打我，我就根據你打我的輕重快慢，反作用於你。我猶如蹺板、轉門、皮球，推得重回得重，推得慢回得輕，打擊得重彈跌得遠。種種反應都是由你攻擊的一方自己引起的，我只是保持我的重心和中心而已。但它也不是無所作為的一味被動，根據需要，有時也可因勢利導，有意識地加強其反作用力，引起層層波浪，甚至洶湧浪濤，使人淹沒其中。但這種主動是在被動的基礎上產生的，因此雖說主動，仍屬被動。
學習太極拳的方法應該以悟為主，學者不管從那一派太極入門，都不能以學會拳架為最終目標。必須進一步領悟其內的實質，並有所改進和提高，而對拳術有所貢獻。這就是古人常說的「得意忘象」的學習方法。具體的形象是為了幫助瞭解道理的，道理得到了，應該根據道理去創造更完美的形象，改造形象，事物就是這樣進步的。這亦是每個有志於拳術者應有的抱負。
三
目前流傳的各式太極拳中，以陳式最為古老，它是太極拳中最負盛名的一種。此拳創自陳家溝，陳氏第九世陳王廷，其父祖均好拳術。王廷，明末武痒生，曾任溫縣鄉兵守備，明亡後隱居鄉間。嘗自謂：「……年老殘喘，只落得《黃庭》一卷隨身伴，悶來造拳，忙來時耕田。」《黃庭》即《黃庭經》，傳世有七字句本，八字句本，尚有《黃庭內景經》，內容不亦不盡相同，但都是道家導引吐納養身之術。陳王廷參考《黃庭》造拳，必定是符合其晚年修心養身，又不意武事的心情。嗣後此拳陳式世代相傳，亦有新的改進和提高。代表人物有陳長興(1771～1853)、陳青萍(1795～1868)、陳鑫(1849～1929)和陳發科(1887～1957)。陳長興曾傳楊祿禪，陳青萍曾傳武禹襄，陳長興曾孫陳發科日練拳三十遍，功力純厚，是近代陳式老架的代表人物。而陳鑫文武兼備，發奮著書立說，首次用文字總結了歷代陳式太極拳的練拳經驗。其所著的《太極拳圖說》對螺旋式的纏絲勁路、全身經絡、以及無極生太極、太極生二儀、二儀生四象、四象生八卦，陰陽消長等原理，闡發詳盡。以易理說拳理，圖文並茂。學者由此循進，最易領悟太極奧義。
今上海書店擇善本重加影印，編輯同志要我寫一篇序，由於學識淺薄、文筆滯澀，未能詳論，就寫這些粗淺的體會和感想吧。
1985年3月於上海。
English translation follows below.
Chen-Style Taijiquan with Graphic Illustration ~ Preface for the reprinting edition
Zhuanghong Wang
1.
Among the numerous martial art systems in China, Taijiquan is a unique branch based on non-ordinary concepts. Over one hundred years ago, Xhangxing Chen’s disciple, Luchan Yang, made use of Taijiquan’s eight-gate and five-step kungfu in engaging other masters, which earned him a title called “Champion Yang” in the martial art community. In addition, he promoted the reputation of Taijiquan to be a highly respected subject. Furthermore, he demonstrated to us a fact that Taijiquan not only has sophisticated theories, but also offers strong martial capability.
The fundamental principles of Taijiquan have been documented in details over the years such as “Taijiquan Classics”, “Taijiquan Treatise”, “Execution Secrets”, and many other writings. Major contributors include the Chen-family masters, Zongyue Wang, Yuxiang Wu, Yishe Li, and others. However, these classics have not received enough attention from most people. Furthermore, some practitioners even follow an opposite direction.
Let us consider Push Hand as an example. Push Hand should be executed on the basis of “neither separate nor against.” But today, most people do use “blunt force,” hoping to strengthen his roots. They behave like bull fight. This is against the call of Taijiquan for using softness to deal with hardness. It’s a natural principle to realize that the more I strengthen my roots, the harder he would push me.
Fundamental principles in Push Hand can be highlighted in terms of four key elements: touch up, stick to, connect with, and follow through. The first two are meant for hand maneuvers while the latter two are meant for step functions of feet. If one does not de-root, he won’t be able to step around swiftly and freely. He could not perform “connect with” and “follow through,” thereby presenting himself as a target for attack, which leads to the possibility of falling down. Therefore, in order to avoid falling down in Push Hand, one must at first de-root him. Actually, de-root means “without fixed root,” much like an object floating on water or a sphere rolling on ground. It is also analogous to a toy with light top and heavy bottom with a never falling stability. The classics has described this behavior as “swinging and wondering around like the water waves; floating up and sinking down like a never-falling object”.
The concept of “Tai Chi” is a circle. But it is not a planner concept; rather, it is a spherical concept. It is envisioned as a circle viewed from all directions. This concept is referred to the so-called eight gates, which includes four normal and four oblique orientations, and is a subset of the 13 postures. Manifested in terms of specific execution, this calls for requirements in loosening the shoulders and sinking the elbows; opening the pelvic joints as if they could be disconnected from the body plus visualizing the outer edge of the knees to be joined inward while the inner edge of the knees to be expanded outward ~ so the thighs form a round shape with each other; and opening up and relaxing the thoracic region plus straightening the back upward. One would behave like an elastic sphere. This sphere would then rotate under any external force action. Let’s think about a sphere resting on the ground. Would it be difficult for you to get on top of it? The degree of freedom is similar to a balance measure, or to a rotating wheel. The discussion here has been introduced in the classics as “stillness leads to close; motion leads to open; standing is like a balance measure; move around is like a rotating wheel.”
But a sphere is an inorganic object while a man is an organic entity. There are major differences between the two. In addition to similar capability of the sphere, a man is able to make further adjustments of his center of gravity. With proper use of the sticking kung fu (touch up, stick to, connect with, follow through, never allow separation, and never go against anything) one would neither offer a point of contact for the approaching attacker to exert his force, nor allow the attacker to toss him away. This capability is the so-called five steps, i.e., advance, retreat, leftward, rightward, and centralization. This is the other subset of the 13 postures.
Man’s conceptual sphere could be made large or small according to his intent in opening or closing. Major joints in the human body behave like many small spheres, able to rotate, able to vary in size, and able to open or close. When they open, they become many small spheres. When they close, they combine into a large sphere.
Taijiquan’s Jin follows the characteristics of water. Therefore, the process of generating Jin should exhibit the propagation of water waves. This idea has been introduced in the classics by saying “You should move like continuous water waves in the great river of Yangtze.” The propagation process of Jin calls for the connectivity of body joints linking palm, arm, torso, leg, and foot. Each wave segment covers a section of the body, which consists of three or more joints.
As soon as an external force is exerted upon your body, you just initiate a chain reaction of water waves, which moves around in a divergent or convergent manner. You can also add on the waves with some Eight-Gate rotation in a spiral form (just like the “silk-reeling Jin” described by Xin Chen). The overall result is much like tornado or ocean vortex. In this case, it is not possible to know how high you rise up to if you go up; or, how deep you are if you sink down. Similarly, you can always follow closely with the attacker’s pace in advancement or retreat. The essence can be called “wave carries flower”. This feature has been described clearly in classics: “If he tries to push me up, I’d go even higher; if he tries to press me down, I’d go even lower. If he tries to advance forward, I’d back off even further; if he tries to retreat, I’d follow up closely to render him helpless.”
Within the greater Taijiquan systems arena, Push Hand is but a form of training, a transitioning process and milestone. Eventually, it leads to Sanshou (free sparing). But, Taijiquan’s Sanshou is still different from that of other martial arts. One must first establish a solid Push-Hand foundation before he can do Sanshou. It involves both sticking and non-sticking techniques with a large degree of freedom; sometimes sticking intent continues even though physical contact has ended in separation.
Taijiquan’s Sanshou technique calls for tossing out the opponent with using leverage and spiraling principles; together with using expansion power along with wave-like impact. Its basic nature is soft; but it generates immense power. The classics have described this property by saying: “The first step is to achieve extreme softness; then extreme hardness follows”.
Obviously, the softest substances on earth are water, wind, and air. And the most powerful strength also comes from water, wind, and the expansion power of air. This type of Sanshou, performed in a soft manner, can cause painless, amusing, and enjoyable effect. However, if performed in an aggressive manner, it can induce severe damage to inner organs. Without achieving this kungfu level, one would still be considered a mediocre.
2.
In terms of solo training, Taijiquan requires emptiness, stillness, and total relaxation. During a routine practice, one needs to incorporate a number of features, namely, relax the blood vessels, open the skin pores, align the bone structures, and still the mind. It is an exercise with large internal energy cultivation while with little physical power consumption. It is very suitable for enhancing health and promoting longevity. In addition, it is a good means for chronic-disease prevention and recovery. So, it is fair to say that Taijiquan is a unique exercise, serving both needs in health enhancement as well as in self-defense for martial interest.
Let us now discuss a bit more on the defense side. Taijiquan does not encourage one to initiate an attack. Rather, according to the quotation, “If you don’t move, I don’t move. Since you move first, I simply follow. If you don’t attack me, I’d never attack you. Since you initiated an attack on me, I just respond with a reactive measure based solely on the strength and speed of your attack.” A good analogy for my counter measure is the mechanism of seesaw, revolving door, or ball. Reaction is directly proportional to action. Otherwise, I need to maintain my central equilibrium and center of gravity. However, there is an active measure imbedded within the passiveness. Whenever necessary, I could deliberately increase the reactive measure, causing a chain of waves to engulf the attacker. But this kind of activeness is originated from the basis of passiveness, qualifying it as a quasi-activeness. The bottom line is, still, passiveness.
What kind of attitude should one take in learning Taijiquan? A good answer would be: one should learn to comprehend the essence of the subject. Having learnt a routine is not the ultimate goal, regardless of the styles involved. One must continue to seek understanding of some deep and profound meanings and quality. Then one should try to make improvement, to raise its level, and to contribute to the advancement of the art. This is a learning method called by the ancestors as “when you have acquired Yi (intent), you can forget the external form.” Form is meant for providing assistance in understanding the theory. If you know the theory, you should create better form based on the theory. This is the logic that progress is so produced for all things. I hope all martial artists embark on this aspiration.
3.
Amongst all popular Taijiquan styles, Chen style is the oldest and is one of the most famous styles. Its birth place is Chenjiagou Village. The founder of the Chen-style Taijiquan is Wang-Ting Chen, a man in a martial art family. He was a student of a martial art academy and once served as an army general in the final years of the Ming Dynasty. At the end of Ming Dynasty, he lived in seclusion in a country side like a hermit. He used to describe his life as: “…… in my deteriorating old age, what’s left to accompany me is a copy of “Huang Ting”. I do one of two things: either working in the farm to keep me busy or formulating martial-art forms in my leisure time”. “Huang Ting” is a book also known as “Huang Ting Jin.” There are three versions available: one was written with 7 characters per sentence, the other one was written with 8 characters per sentence, and the third one was known as “Huang Ting Interior Jin.” They are not identical in contents; but they all talk about one thing in common: the Taoist technique for breathing, circulation, health enhancement, and longevity.
Wang-Ting Chen formulated martial-art forms based on “Huang Ting”. What was the incentive that motivated his efforts? It could be (1) he was interested in controlling his mind and preserving his physical health during his senior years, and (2) he did not care much of martial-art engagements. Nevertheless, he has created a Chen-style routine with various forms. And this routine has passed down through many generations in the Chen family. There are new improvements as well as advancements.
Representative figures include: Xhangxing Chen (1771~1853), Qingping Chen (1795~1868), Xin Chen (1849~1929), and Fake Chen (1887~1957). Xhangxing Chen taught Luchan Yang. Qingping Chen taught Yuxiang Wu. Xhangxing Chen’s great grandson Fake Chen is a key figure in Chen-style Laojia (old frame). He has been well known in practicing Chen-style routine 30 repetitions daily and has gained strong power. Xin Chen was good both in martial arts and in literary achievements. He was dedicated in writing books aimed to document practicing experiences over multiple generations. He published “Chen-style Taijiquan with Graphic Illustration”. This classic book talks about principles in terms of a variety of subjects such as silk-reeling in spiral paths, meridians in human body, Wuji (non-polarity) produces Tai Chi, Tai Chi produces duality, duality gives birth to four quarters, four quarters give birth to Bagua (eight trigrams), and Yin and Yang alternate growth and declination. At the top level, he used the theory from the Book of Change (Yi Jing) to explain the theory of Taijiquan. The book is loaded with illustrative pictures. Students could systematically learn from this book to easily understand and realize the deep meaning of Taijiquan.
Currently Shanghai Bookstore is in the process of publishing a photoprint of this classic literature. The editorial board invites me to write a preface. Due to my shallow background and sluggish writing skills, I am not in a good position to produce a comprehensive coverage of the subject. The above superficial discussions are the best what I could offer based merely on my personal experience and thoughts.
March 1985 at Shanghai
This English version was translated by Stephen Tang, Ph.D.