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class="fxtime">2016-03-24 10:04:35</time></span> <span id="tmyyfroktkho" class="sp1 c6 fl"><em id="zuozhe" class="noshow">方婷</em><em class="user_id noshow">698</em>由 <em class="nickname"></em> 分享</span> <span id="tmyyfroktkho" class="fl arc_btn"></span> </div> </div> </div> <div id="tmyyfroktkho" class="y_ju"><script type="text/javascript">a("title");</script></div> <div id="tmyyfroktkho" class="con_article con_main" id="contentText"> <p> 　　《<a href='http://www.rzpgrj.com/yundong/taijiquan/' target='_blank'><u>太極拳</u></a>論》是太極拳的指導(dǎo)性理論。其詞簡意奧、蘊(yùn)蓄不盡。歷世傳抄輾轉(zhuǎn)，異文時(shí)見，亟須校勘，并詳加注釋。茲匯諸家注釋，不敢言集其大成。蓋取精粹，去不當(dāng)，問附己見，容或有得，其功皆在前賢，若存舛誤，其咎則在愚也。原文按《太極拳體用全書》，并以諸本校訂。下面就是學(xué)習(xí)啦小編整理的：《太極拳論》?？弊⑨尅９┠喿x!</p><p><strong>　　《太極拳論》?？弊⑨?/strong></p><p><strong>　　舉動。周身俱要輕靈。尤須貫串。</strong></p><p> 　　?？保阂弧钍霞也嘏f抄本，“周”作“迥”。陳微明《太極拳術(shù)》并同。</p><p> 　　二、楊氏家藏舊抄本，“尤”作“猶”。吳圖南《太極拳》，郝少如《武氏太極拳》并同。</p><p> 　　集注：開宗明義，提出輕靈要求，作為太極拳門徑。楊健侯宗師說“輕則靈，靈則動，動則變，變則化”。吳鑒泉大師說“輕是輕虛，靈是靈敏。由輕靈而松沉，而沾粘連隨，而后能靈敏，能不丟不頂。盤架時(shí)動作要求輕靈和緩，往復(fù)自如，自生松活之勁，沾粘之勁，故輕是太極下手處”。陳微明說：“不用后天之拙力，則周身自然輕靈”。輕靈是太極拳主要特點(diǎn)之一，輕而不飄，靈而不亂，全身放松，心神穩(wěn)定，四肢百骸圓活、自然、靈通、放松，周身氣血通暢，內(nèi)勁自生。太極拳以意識支配動作，故以心意為主。如舉手，雖微微一動，便作“一舉”，如沒有意識繼續(xù)指示，即不再進(jìn)，這才算得真輕。如手由低處舉高，處處作無數(shù)“一舉”來設(shè)想，時(shí)時(shí)有隨意變化之妙，想改變到哪個(gè)方向就改變到哪個(gè)方向，這才算得真靈。輕靈尤其在于步法，楊振鐸老師說“舉步要輕，動步要穩(wěn)，落步要準(zhǔn)，方輕靈沉穩(wěn)，兼而有之”，這是輕靈的具體做法，是在全身放松的基礎(chǔ)上進(jìn)行的。</p><p style="text-align: center;"><br/><strong>《太極拳論》校勘注釋</strong><br/></p><p> 　　貫串是時(shí)時(shí)處處式式聯(lián)絡(luò)，綿綿不斷，環(huán)而無間，周而復(fù)始。貫串則氣血暢通全身脈絡(luò)，不貫串則式斷勁斷，斷則有隙可乘，為太極所最忌。</p><p><strong>　　氣宜鼓蕩。神宜內(nèi)斂。</strong></p><p> 　　集注：氣之鼓蕩，為自然之深呼吸，不可間斷。氣之行走，一呼而沉丹田，一吸而貼脊背。開合鼓蕩，活潑變化，身動氣隨，載沉載浮，忽隱忽現(xiàn)。心神專一，不可散亂;神聚則內(nèi)斂，而不外起。心神散亂，氣必散亂，而不可收拾矣。凝神斂志則心神能專一，是為沉得穩(wěn)的表現(xiàn)。</p><p> 　　開卷至此，可<a href='http://www.rzpgrj.com/zjzongjie/' target='_blank'><u>總結(jié)</u></a>為：“體松，氣固，神凝”，此即楊班侯所示于后學(xué)者也。</p><p><strong>　　無使有缺陷處。無使有凸凹處，無使有斷續(xù)處。</strong></p><p> 　　?？保宏愇⒚鳌短珮O拳術(shù)》無第一分句。吳志青《太極正宗》同。</p><p> 　　集注：外與內(nèi)，即動作姿勢與心意，皆不可有缺陷處，凸凹處，更不可有斷續(xù)時(shí)。太極本意為渾圓，功架與推手均須中正圓滿。太極拳以圓為體，以陰陽為用。太極各勁，非圓不靈，能圓則活，圓遍全身則用亦遍全身?；瘎庞软殘A，化之不盡，發(fā)之不遠(yuǎn)。</p><p> 　　心不平，式不平。圓而不滿則凹，滿而不圓則凸。有凸凹處，其病在過與不及，過與不及易為人制。有斷則有續(xù)，舊勁已斷，新勁未生，易為人乘。缺陷、凹凸、斷續(xù)，都是病，不能綿綿不斷，一氣啊成。</p><p><strong>　　其根在腳，發(fā)于腿。主宰于腰，形于手指，由腳而腿而腰?？傢毻暾粴狻?/strong></p><p> 　　?？保簵钍霞也嘏f抄本“在腳”作“在于腳”。吳圖南本作“總要完整一氣”。</p><p> 　　集注：全身放松，始能完整一氣。全身一股完整勁，通過腳而作用于地，反作用致于全身，故其根在腳。此非指局部之謂，《莊子》有“至人之息以踵”。太極拳術(shù)呼吸深長，蓄吸發(fā)呼，發(fā)勁則須始于腳，即以足為根。起于腳，由腳而發(fā)于腿，由腿而腰以主宰操縱，蓄之于背，</p><p><strong>　　斂之入骨，至于臂腕，形于手指。</strong></p><p> 　　所以能形于手指，總以周身渾然完整，全是一氣呵成也。故太極其勁整，其勢猛，其根深。“形于手指”，謂全身是否完整一氣，由此一斑可窺全豹。楊振鐸老師指導(dǎo)練拳，見手指則可知全身放松，特別是上身放松情況，及全身剛?cè)崆闆r。只沉肩、墜肘、坐腕，而不舒指，欲求全身完整，固不可得也。</p><p><strong>　　向前退后，乃能得機(jī)得勢，有不得機(jī)得勢處，身便散亂，其病必于腰腿求之。</strong></p><p> 　　校勘：一、楊氏家藏本“乃(能)得機(jī)得勢”，無“能”字。陳微明本，郝少如本，體委運(yùn)動司<a href='http://www.rzpgrj.com/yundong/wushu/' target='_blank'><u>武術(shù)</u></a>科《太極拳運(yùn)動》并同。吳志青本作“有不得機(jī)勢處”，郝少如本并同。吳圖南本作“有不得機(jī)勢之處”。</p><p> 　　二、郝少如本“身便散亂”后，多“必至偏倚”四字。</p><p> 　　三、楊氏家藏本作“必在于腰腿求之”。</p><p> 　　集注：總?cè)缫粴庵暾?，遇敵時(shí)，任憑前進(jìn)后退，無不得心應(yīng)手，上手下足中腰，無處不相應(yīng)，自然得機(jī)得勢。機(jī)即時(shí)間，勢即空間也。所謂得機(jī)得勢，有二人接觸之機(jī)，相交之勢;有個(gè)人內(nèi)外相合之機(jī)，前后轉(zhuǎn)動之勢。得則順，不得則背。</p><p> 　　楊澄甫大師說，“手動腰動足動，眼神亦隨之動，有一不動，身便散亂，必宜上下相隨也。”上下不相隨，必是手動而腰腿不動，便是不得機(jī)不得勢。如腰腿不動，手愈有力而身愈散亂，故有偏倚。身法散亂之病，必留心于腰腿，蓋虛實(shí)變化之主，皆由腰之轉(zhuǎn)動也。</p><p><strong>　　上下前后左右皆然。凡此皆是意。不在外面。有上則有下，有前則有后。有左則有右。</strong></p><p> 　　?？保阂?、陳微明本“前后左右”倒置，“有上則有下……”三個(gè)“則”均作“即”?！短珮O拳運(yùn)動》等均同。二、吳圖南本“皆是意”作“皆在意”。</p><p> 　　集注：前句上下左右前后，系形于外者為勢，后句上下左右前后寓于內(nèi)為意。以上所說，皆是心與意，而非皮與骨。心專意一，上下前后左右，乃得隨機(jī)應(yīng)變之妙。得機(jī)得勢須求腰腿，若無意，雖動腰腿，亦為亂動。</p><p> 　　“有上即有下……”三個(gè)分句，諸家釋均未安。太極辯證之意蘊(yùn)無所不在，上下、前后、左右，六合之間，相反相成也。諸先以中國書法例之，亦“意在筆先”，“欲右先左”，顏柳之運(yùn)筆法均如此。《老子》有“有無相生”，“高下相傾”，“前后相隨”。楊式太極拳海底針勢，由摟膝拗步而來，欲沉先提，即此。其他動作雖不如此明顯，但均為化方為圓，寓圓于內(nèi)。太極拳理論家唐豪、顧留馨以“意欲向上，必先寓下”，“意欲向左，必先右去”，“前去之中，必有后撐”為解，釋之頗精，要之為“上下左右，相吸相系”。</p><p><strong>　　如意要向上。即寓下意，若將物掀起。而加以挫之之力，斯其根自斷，乃壞之速而無疑。</strong></p><p> 　　校勘：一、楊氏家藏本作“挫之之意”。吳圖南本、徐致一《吳氏太極拳》、《太極拳運(yùn)動》并同。陳微明本作“措之之力”。</p><p> 　　二、姜容樵本作“譬之將植物揪起”，“損壞之速乃無疑”。郝少如本作“若物將揪起”。</p><p> 　　集注：此句諸家或略而不釋，或釋有未安。愚意以為，此即破壞對方“其根在腳”之謂。引之向上，然后挫之，彼無根則易跌也。提得人起，放得人出，則亦是此意。掀時(shí)已有掀上之意，而挫下之意已在其中，方有挫下之力。既有已動之意，亦有預(yù)動之意，氣與意相連不斷，則變化無端，方可克敵制勝。</p><p><strong>　　虛實(shí)宜分清楚。一處有一處虛實(shí)。處處總此一虛實(shí)。周身節(jié)節(jié)貫串。無令絲毫間斷耳。</strong></p><p> 　　?？保阂?、楊氏家藏本作“一處自有一處虛實(shí)”。陳微明本、姜容樵本、吳圖南本、郝少如本并同。</p><p> 　　二、姜容樵本作“要分清楚”。</p><p> 　　三、楊氏家藏本作“變化處處總有一虛實(shí)”，原紅筆斷句在此?；蚩勺x為“一處有一處虛實(shí)變化，處處總有一虛實(shí)。”</p><p> 　　集注：“分虛實(shí)”為楊澄甫親訂之“十要”之一。他說：“太極拳術(shù)，以分虛實(shí)第一義。”出手能分陰陽虛實(shí)，則收發(fā)均可奏效。.全身坐于右腿，則右腿為實(shí)，左腿為虛，反之亦然。手法、步法分虛實(shí)，全身處處分虛實(shí)，即陰陽，即相對于全身重心之遠(yuǎn)近也，故“一處自有一處虛實(shí)”。全身重心由腰之虛實(shí)而定，或在右或在左，故“總此一虛實(shí)”，“一”即腰也，即第一之主宰也。虛實(shí)分清，方能轉(zhuǎn)換輕靈，動作灑脫而不費(fèi)力，否則邁步重滯，自立不穩(wěn)，必制于人。然虛非全空，實(shí)非站煞。虛中有實(shí)，實(shí)中也有虛，全視來者之意而定。知虛實(shí)而善用，雖虛為實(shí)，雖實(shí)猶虛，隱現(xiàn)無常，此虛實(shí)變換也。</p><p> 　　“節(jié)節(jié)貫串”由全身放松所致。陳微明說：“運(yùn)用之時(shí)，又能節(jié)節(jié)貫串，非不相顧。如常山之蛇，擊首則尾應(yīng)，擊尾則首應(yīng)，擊其背首尾俱應(yīng)，夫然后可渭之輕靈矣。譬如以千斤之鐵棍，非不重也，然有巨力者可持之而起，以百斤之鐵鏈，雖分為若干節(jié)，而仍是貫串，練太極拳亦猶此意耳。”此與太極拳創(chuàng)造過程仿生學(xué)<a href='http://www.rzpgrj.com/yu/chuanshuo/' target='_blank'><u>傳說</u></a>有關(guān)，所謂玄武之象，圓——方耳。</p> </div> <div id="tmyyfroktkho" class="y_ju"><script type="text/javascript">a("conten");</script></div> <div id="tmyyfroktkho" class="pnum"> <ul id="page_slice"> <div id="tmyyfroktkho" class="clear"></div> </ul> </div> <a 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