第六特点相连不断、滔滔
不绝的一气呵成运动
The Sixth Characteristic
Connected, Continuous, and Overflowing,
Movement in One Breath (Qi)
(Movement Flowing Smoothly)
拳谱规定:
(1)“往复须有折迭,进退须有转换'',
(2)“收即是放,放即是收”;
(3)“劲断意不断,意断神可接”,
(4)“如长江大河,滔滔不绝,一气呵成”。
List of Boxing Rules:
(1) "There must be alternating bending/folding forward and backward, the forward and backward must transform",
(2) "Receiving is releasing, releasing is receiving";
(3) "Jin (strength) absolutely means continuous, meaning absolutely unusual (shen) ability to connect",
(4) "Like the Yangtze River, overflowing, unceasing, completed in one breath (flowing smoothly)."
从上列四项规定中可以看出,太极拳不以一动全动为满足,还要求在练全趟架子时能够进一步做到一气呵成,內劲不断。这是加大运动量的又一方法。其具体方法是:在手法上遇到往复时,要嵌进折迭,在步法上遇到进退时,要嵌以转换;在开合、收放时,要有收即是放和放即是收的意和劲。当然,这个特点同特点五一样,是在螺旋式缠丝运动的辅助下来实现的。如果在发劲之后出现了断劲现象,就要将这种发劲的余意接续下去。万一意也断了{1}则要运用意、劲的余神接续下去。为了做到这点,劲要有折迭转换,动作要用意不用力,借使收放统一的身法如同长江水流滔滔不绝,中间无卸劲的余地,亦无意驰的时候,这样就自然可以达到一气呵成的要求。因此,相连不断、滔滔不绝的一气呵成运动就可作为太极拳的第六个特点。
As can be seen from the four rules listed above taijiquan not only satisfies one moves, all move, but also requires that the whole form is accomplished in one breath when training internal jin (strength) continuously. This is another way to increase the amount of movement and method. The specific method is in the body mechanics when moving forward and backward it's important to alternately bend/fold and in footwork when advancing or retreating it's important to transform; in opening and closing when receiving and releasing there must be receiving is releasing and releasing is receiving, this is the meaning together with jin. Of course, this characteristic is like characteristic five, it supplements spiral type reeling silk movement. If following fajin (issuing strength) jin appears to break and it will be this type of fajin (issuing strength) intention is to follow to continue. In case the intention is also broken {6-1}. It is important to move with purpose, the jin follows the spirit (shen) and continues. In order to do this, jin must alternately bend and change, and it is important to move without exerting oneself, by way of receiving and releasing and unifying body mechanics like the Yangtze River flowing endlessly. In the middle there is no room for loss of jin and there is no intention to speed up, so that it can naturally achieve one qi (one breath) as required. Therefore, connected and endlessly one qi (one breath) (flowing smoothly) movement is taijiquan's sixth characteristic.
一,一气呵成的实现
One
Achieving One Qi (Breath)
(Flowing Smoothly)
这个特点是继特点五之后在一动无有不动的基础上再进一步加大运动量的具体措施。特点五着重于要求九个主要关节要一动全动,借使运动器官和内脏器官內外相合,以提高每一个拳式的运动量。而特点六则主要是要求在一动全动的基础上,从一趟架子第一个动作开始,一直到一趟架子练完止，中间没有卸劲的地方和断劲的时候,也没有神气呆滞别有所思的情况发生,更没有松口气、离开用意的表现,而是做到自始至终相连不断,波浪式地滔滔起伏不已,也就是说,要把一趟架子一气呵成。运动量经过这一提高,对一趟架子练完后的动度的计算,应该是九个关节的动乘以一趟架子的动作:假定架子的拳式为七十二着,那么练完一趟架子就要一气完成六百四十八个动量。这是我们祖先在体育运动上的一种出色的特殊创造。但是要将这种复杂多变的运动做得自始至终相连不断,从大的方面来说就要做到下述两个方面。
This characteristic is a specific measure to further increase the amount of movement on the basis of nothing moving after characteristic five. Characteristic five focuses on requiring all nine main joints move in one motion, so that the movement apparatus (musculoskeletal system) and internal organs can be combined internally and externally to increase the amount of movement of each fist. The sixth characteristic mainly requires that one move all move is the foundation and from the first action of a form continuously to the end of the form, there is no place or moment without jin. There is no expression of sluggishness or thoughtlessness and even more there is no lack of looseness and relaxation (song) or departure from intention. Rather you must be connected from start to finish continuously like a wave moving up and down endlessly, that is to say, it is important to complete the form in one breath (to flow smoothly). After this increase in the amount of movement the calculation of the movement practicing a form should be the movement of the nine joints multiplied by the movements in a form. Assuming that the boxing style form is 72 postures then the practice of the form should be completed in one go (one qi) accomplishing 648 individual movements. This is a remarkably special creation of our ancestors in sports. But in order to make this complex and changeable movement be connected continuously from beginning to end the following two aspects must be achieved from a large perspective.
(1)手法上一-运劲时凡是遇到一往一复的动作,在往复之间要运用折迭弥补其间,使前后两个动作能呈曲线缓和地联接起来。这种折迭的做法是,在运劲到尽头,将要做下一动作之先,如下一动作是要往下和往前行,那么就要先向上一摺,再往后一迭,然后再接做下一拳式,这样就与下一动作的劲很自然且呈曲线缓和地联接上了。这就是拳论所规定的“意欲向上必先寓下,意欲向前必先寓后”的说法。这样做,不但前一拳式与后一拳式的劲接上了,并使下一拳式由于前一拳式的加速力关系,使它更加沉着和加强了,正如用毛笔写大字的回锋笔法一样。因此,太极拳运动除了一个动作在一个圈內可以做完者外,如果动作中有一往一复(如两个拳式连接处),就必须加以折迭,才可使上一动作的劲毫无间断地贯串到下一动作中去。这是在手法上因有折迭而达到相连不断的方法。
(1) First method - when moving jin every time you encounter a reciprocating movement you should use bending/folding to make up for it between reciprocations, so that the front and back movements can be connected in a gentle curve. This kind of bending/folding alternating method is moving jin to the extremities will produce one movement before the next movement is to be done as follows. One movement is to go down and forward, then first fold up and once more alternate, then fold back and then again recieve going down to the next boxing posture, so that it is connected with the next movement's jin naturally and in a gentle curve. This is what the boxing statement "if the intention is to go up you must first go down, and if the intention to move forward you must first move back" stipulates. In this manner not only is the forward punch and the backward punch jin connected and enables the next punch as a result of the acceleration and power of the previous punch. It enables it to be calm and strong, just like the Huifeng style of calligraphy writing large characters with a brush. Therefore, taijiquan movement except for those who can complete one movement in a circle internally, if there is a back and forth in the movement (such as the connection of both fists) it must bend/fold alternately to make the last movement's jin continue without disconnecting, being strung together to the next movement. This is the method of bending/folding alternately to maintain continuous connection.
(2)步法上一一凡遇到动步进退时,在它们之间用一个“转换”来弥补其间,使前后的步法也能呈曲线缓和地联接起来。这种转换的做法是,迈步向前或是退后均不可直线地直进直退,而必须在前一步到后一步之中嵌进一个转换。这种转换,就是太极拳五步中的顾盼0二步。有了顾盼二步的转换步法,不但可使腿部的劲强有力地联接起来,并且可使腿部不离开缠丝,能与两臂的缠丝上下一致地联合起来,起到劲起于脚跟,形于手指的贯串功用。
(2) With footwork when you encounter moving steps to advance and retreat use a "transition" between them to make up for it, so that the forward and backward footwork can also be connected in a gentle curve. The method of this kind of transformation is that neither a step forward nor backward can be straight forward or straight back, but a transformation must be embedded in the previous step to the next step. This kind of transformation is the two of the five steps of Taijiquan to consider {6-2}. Considering the two-step transformation footwork, not only can the jin of the legs be strong and powerful, in addition it also enables the legs to maintain silk reeling and it can unite with the silk reeling of the arms up and down to have jin rising from the heel and strung together (connected) appearing in the fingers.
太极拳整个套路内是不断有往复的,因此也是不断有折迭的。有了折迭嵌进在动作之内,练起拳来就显得有一种留恋缱绻的感觉,产生似松非松、将展未展的神态,并表现出波浪滔滔的起伏状,好像一浪过去,又是一浪地动荡不已。
Taijiquan is continuously reciprocating backwards and forwards in the whole form internally, so it is also continuously alternately bending/folding. With the alternating bending/folding embedded within the movement it seems that there is a feeling of oneness (inseparability) when you train boxing, you become loose and relaxed, and you appear to open up and yet you are not opened up. Simultaneously moving up and down in a wave as if one wave passes and again another wave endlessly moving.
太极拳一趟架子内是不断有进退的,也是不断有转换的。有了转换嵌进在进退之间,就使进退不再是直进直退,而是可以显出婉转的回旋和生生不已。我们在泥地上练拳时,练完一趟架子之后,在泥土上可以留下许多足跟的圈丿乚,这就是这种转换的顾盼二步所留下的正确痕迹。
There are endless advances and retreats within the taijiquan form and there are endless transformations. With transformation embedded in between advancing and retreating, advancing and retreating are no longer straight forward and straight backward, but can show tactful maneuvers and endless life. When we train boxing in the mud, after training the form we leave behind many footprints in the mud. This is the correct trace left behind by the two steps of this transformation.
总之,在往复之间手臂有了折迭,在进退之间腿部有了转换,就不但可使前后的内劲联接上,并可使往复进退过程用的劲都是圆劲,不致发生顶抗与丢匾的毛病,也可使往复与进退两者对立面统一起来。
In short, the arms bend/fold between alternating forward and backward and the legs are transformed between forward and backward. Not only can the internal strength (neijin) of the front and rear be connected, but also the jin used in the backward and forward and advancing and retreating process is circular jin. In such a way that the defect of the top of the head resisting and losing the horizontal will not occur, enabling the backward and forward together with advancing and retreating both sides unite.
二、名家行拳实例
Two
The Famous Family Boxing Example
1914年前后,在前北京体育研究社的年会终了时,全城各式武术家们,如纪子修、张策、尚云祥、王茂斋、许禹生等參加余兴表演。当时太极拳方面,有杨澄甫和吴鉴泉双演太极拳。他们采用的都是大架子,两位在表演时,使观众只觉得是在左右逢源之中前进和后退,滔滔不绝地起伏不已,好像站在小划船上橫渡长江一,他们的动作表面上极其绵软,内里却显出含有坚刚;慢到方时快,快到圆时慢,极其匀清地配合着开合,如玉环的无端,看不清衔接在何处。他们进退时并不显出在进退,仅觉得逐步在变换姿势,表演完毕的吋間,约八分多钟,在场的人都叹为观止。
Around 1914 at the end of the annual meeting of the former Beijing Sports Research Institute various martial artists from all over the city such as Ji Zixiu, Zhang Ce, Shang Yunxiang, Wang Maozhai, and Xu Weisheng participated in the Yuxing performance. At that time Yang Chengfu and Wu Jianquan both performed Taijiquan. They both used big frames. When the two performed the audience only feels that they are moving right and left and forward and backward, endlessly moving up and down, as if they were standing on a small rowboat and crossing the Yangtze River. Their movements appeared extremely soft and continuous. However, internally it was firm - when slow almost square and when fast circular. Extremely uniform and clearly coordinated with the opening and closing, like the endlessness of a jade ring, making it difficult to see where it joins together. They did not appear to be advancing or retreating as they moved forward and back. The audience only felt that they were gradually changing their positions. After the performance was over, about eight minutes or so everyone present was amazed.
名家们在走架子时所以能够达到这种精深正确的要求,当然主要是因为他们勤学苦练,功夫到家的結果。但是內中如缺少往复的折迭和进退的转换,要想达到这样动荡无已和一气呵成是困难的。
Only masters are able to achieve this profound and correct requirement when they do the form. Of course, it is mainly because of their hard work that they achieved such excellent gongfu. It is important to achieve this kind of endless wave like movement in one breath (qi) (flowing smoothly), remaining internally centered with little forward and backward folding and advancing, retreating and changing. It is also really difficult.
三、神气动荡和一气呵成 {6-3}
Three
Lively Qi Wave Like Movement in One Breath (Qi) (Flowing Smoothly) {6-3}
从姿势方面如何做到相连不断,已如上所述。本节着重叙述在神气方面应如何达到和连不断,借使内外一致,真正达到相连不断。
From the aspect of posture how to achieve continuous connection has been described above. This section focuses on how to achieve continuous connection in respect to lively qi, by means of the internal and external becoming one, so the real connection and continuity can be achieved.
要检查神气方面是不是断了,只要看练拳人的神气是呆滞,还是动荡,换句话说,只要练拳人的神气是随着动作而表现出动荡的神态,就证明此时此人已经将意贯注于动作之内了,证明他正在用意练拳$即或表面看到好像劲断了,如果意识还存在于动作之中,就只能说,他的内劲在运动中减弱了,而不能说劲已断了。因此,练习走架子时,应该注意掌握神气的动荡特性,因为这是表示内劲不断的唯一标志。所以,练太极拳一开始就应注意将內意和外神寓于动作之中,毫不间断久之可以养成习惯,做到不走架子则已,一走架子神气必动荡无已,思想无暇开小差。这样做,即使万一思想开了小差,仍能尽量保持神的存在,可以很快消除劲断意驰的现象。
It is important to check whether the qi is lively and isn't broken or cutoff. Just look at whether the person training has lively qi by observing if they are sluggish or moving like a wave. In other words, as long as people train lively qi along with movement it is displayed and comes out in the appearance of wave like movement. It proves that they are moving with the mind focused internally. Proof of training boxing with intention even if it seems that their jin appears to be broken. If the consciousness/awareness is still in the movement it can only be said that their internal jin has been weakened during the movement. And it can't be said that jin has broken. Therefore, when practicing the form, one should pay attention to master the special nature of the wave like movement characteristic of lively qi, because this is the only sign that the internal jin is continuous. Therefore, at the beginning of taijiquan training, you should pay attention to the internal and external expression in the movement, and you can develop the habit that there aren't any gaps for a long time. The entire form must have lively qi wave like movement endlessly and the mind must stay focused, even considering a small discrepancy, one is still able to maintain liveliness and it is possible to quickly eliminate the appearance of broken jin.
四、劲别和一气呵成
Four
Jin in Harmony with One Breath (Qi) (Flowing Smoothly)
太极拳《正功解》上说:“太极者圆也,无论上下左右,不离此圆也。太极者方也,无论上下左右,不离此方也。圆之出入,方之进退,随圆就方之往来。方为开展,圆为紧凑(1)方圆规矩之至,孰能出此以外哉”。这是太极拳要求方圆相生的由来”在初学太极拳时,一切动作都要求圆,即或极小的轉关,也都要求它圆行圈走。关于圆,前面已经说得很多,但仍应指出下述一点:当功夫练到相当纯熟之后,在运劲到达終点时,应把这一拳式规定的劲别表现出来,而要表现出劲別来,就必须在圆行中现出方来,换句话说,要想在运劲过程中表现出劲別来,就必须有方。所以拳论说:“只圆无方是滑拳,只方无圆是硬拳”。
Taijiquan "Zhenggong Jie" (principle of achievement explained) says, "Taiji people are round, no matter up, down, left, or right, do not leave this circle. Taiji people are also square, regardless of up, down, left or right, do not leave this square. The circle goes in and out, the square goes forward and backward, and the square goes with the circle. The square is the foundation, and the circle is the fulfilment {6-4}. The circle is the smallest perimeter of the square. Who can go beyond this?” This is the origin of taijiquan's requirement for the mutual growth of the square and the circle. When beginning to learn taijiquan every movement is required to be circular even if they are extremely small, revolving through the passes, they are also required to circulate and move in circles. Regarding the circle I have already said a lot, but it should be pointed out when the gongfu training is quite proficient and when the jin of the fist reaches the end, the jin prescribed by this fist style should be expressed and it is important that the jin must be displayed. The square must be present in the circle. In other words, it is important to move jin if you want to express jin and it is necessary to use the correct method. Therefore, the theory of boxing says that "a circle without a square is slippery boxing and a square without a circle is stiff boxing."
拳论又说:“卷放得其时中,文体之本;蓄发适当其可,武事之根”,又说:“呼为开、为发,吸为合、为蓄。盖吸则自然提得起,亦拿得人起$呼则自然沉得下,亦放得人出。此基以意运气,非以力使气也”。这是说功夫达到高深时可不再运用大开大合姿势来进行蓄发,而仅运用肌肉皮肤的涨缩即可进行拿放。用太极拳术语来说,这是“寸劲”的功用,也是气功的基础。到此功夫,就可以不必顾虑有断劲的发生,因为这时已经达到方圆相生的高度境界了。
Boxing theory also says that "when hitting you must store then release, this is the foundation of the style; to store and then issue is appropriate and is the basis of military affairs" and it also says that "exhale when opening, to issue, inhale when closing, to store. Covering (can mean press from top to bottom - think of the diaphragm) to inhale is natural for raising, also people need to seize (na). Exhale is natural when sinking when you go downward and for people to release and let go. This is based on the movement of qi not the use of brute strength (li)." This means that when gongfu reaches a high level you can no longer use large opening and large closing postures to store and issue, but only use the expansion and contraction of the muscles and skin to seize and release. In taijiquan terminology this is the function of "inch jin" and the basis of qigong. Gongfu at this point you don't need to worry about jin breaking, because at this time, it has reached the realm of the square and the circle giving rise to one another.
为便于掌握这个特点,特把其要领概括如下。
(1) 遇到动作有往复时,必须嵌有折迭一一一这是在手法上做到相连不断的必要措施。
(2) 遇到身体有进退时,必须嵌有转换一一这是在步法上做到相连不断的必要措施。
(3) 劲断了,要有意在,意不到时,要有神在,这是补救劲断的方法。
(4) 能神气动荡地走架子,就可证明已将意贯注于动作中了。意在,为内劲不断的标
(5) 太极劲的方圆相生,是从“呼为开展、为方”和“吸为紧凑、为圆”中产生出来的。
In order to facilitate the mastery of this feature, the essentials are summarized as follows.
(1) When there is a forward and backward movement it must alternately bend and fold. This is a necessary measure to achieve continuous connection.
(2) When the body is advancing and retreating there must be a rotation and change - this is a necessary measure to achieve continuous connection in the footwork.
(3) In case of broken jin you must use intention and when the intention is insufficient you must be present, this is the way to remedy broken jin.
(4) Having lively qi wave like motion doing the form proves that you have focused your mind on the movements. Intention is the mark of continuous neijin (internal strength).
(5) Taiji jin mutually arising from the square and the circle follows "exhaling to develop the square" and "inhaling for smallness and circle".
Footnotes for characteristic six
{6-1} 所谓意断,是指意与动作脱节,內外不一,意外驰,动作无主。
{6-1} To break means that a movement comes apart, the internal and external differ (are not one), inside and outside and unexpected changes in speed and movement without a master.
{6-2} 顾盼步法所以用囗光顾盼二字来形容,是因为太极拳是以步随身转和身随眼动的原则来进行运动的,故名。左为顾,右为盼·
{6-2} Considering footwork this is the reason why we use the words consider (look after, attend to) and to expect (pan) two characters to describe it, because taijiquan is based on the principle of turning with the body and the eyes follow the movement, hence the name. The left is to consider (look after, attend to) and the right is to expect.
(6-3) 本项所指“神气动荡”,与第一特点的“神气鼓荡”稍有不同。“神气鼓荡”是说明在运劲时要鼓荡其神气于入门劲別的运用之中,反过来又促使內在意气运动加强。“神气动荡”是指在一般运动时养成神气动荡的习惯,不运则已,运则神气随着动作而动荡,说明内在意识没有离开动作,没有外驰·
(6-3) This refers to "lively qi wave like movement" and the first characteristic of "lively qi drumming" is a little different. "Lively qi drumming" means that when you move jin it is important to drum to move lively qi to learn jin internally which in turn promotes the strengthening of the internal qi movement. "Lively qi wave like movement" refers to when ordinary movement is cultivated to lively qi wave like movement becoming a habit. If you don't move then, move then lively qi follows movement in a wave like motion, indicating that the inner consciousness hasn't left the movement and there is no outward movement.
{6-4} 这里所说的“方为开展,圆为紧凑”中的开展与紧凑,与《行功心解》内所说的“先求开展,后求紧凑”中的开展与紧凑不同。后者指练习太极拳先要扩大其圆,然后功夫的精深而紧凑其圆而言。而前者所指乃是:“呼气时,使身肢膨胀,形成开展,达到方形的放劲”;“吸气时,使身肢收缩,形成紧凑,达到圆形的卷劲”
{6-4} This is to say "square for development, circle for smallness" development together with smallness mentioned in "perform work heart/mind dissolves" internal theory "first seek to develop, later seek smallness" while developing together with smallness are not the same. The latter refers to the practice of taijiquan, first it is important to expand its circle and then the gongfu is refined and the circle becomes smaller. The former refers to "when exhaling qi make the body and limbs expand, open and spread out, to achieve the square shape release jin"; "when inhaling qi make the body and limbs contract, become smaller, to achieve a circular closing jin".