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2008年8月8日，北京奧運(yùn)會(huì)開幕式上，大型團(tuán)體太極操表演吸引全球的眼球。太極拳是世界第一大健身品牌，蘊(yùn)含中華傳統(tǒng)文化的精華。為了讓更多人了解優(yōu)秀的太極文化，我特推薦如下： 下文系金庸為吳公藻《太極拳講義》所作的《跋言》。金庸先生不愧為武俠大家，對(duì)太極文化的深厚內(nèi)涵有著自身獨(dú)到的體認(rèn)，相信此文會(huì)使廣大讀者對(duì)太極拳有更新的認(rèn)識(shí)。
武俠小說大家金庸論太極 Basic Rational of Tai Chi Chuan Author：Jing Yong, Translated by Doug Woolidge 太極拳的基本構(gòu)想在世界任何拳術(shù)、武功、搏擊方法中是獨(dú)一無二的。 The basic rationale of Tai Chi Chuan is unique amongst martial arts and sparring systems. 我相信這是老莊哲學(xué)在拳術(shù)中的體現(xiàn)。 I believe that it is the realization of Lao Zi and Zhuang Zi’s thought in a martial arts context. 用在政治上，那是清靜無為的黃老之術(shù)，用在拳術(shù)上，便是以柔制剛的太極拳。道理是一樣的，以自然、柔韌、沉著、安舒為主旨，基本要點(diǎn)是保持自己的重心，設(shè)法破壞對(duì)手的平衡。 Politically, it is expressed as Huang Lao’s craft of non-action. In Tai Chi Chuan the principle is the same: by focusing on being spontaneous, elastic, sinking and unfolding in a relaxed manner, the person maintains his or her own centre of gravity while generating the conditions which offset the opponent’s equilibrium. 但設(shè)法破壞對(duì)手的平衡，并不是主動(dòng)的出擊，而是利用對(duì)手出擊時(shí)必然產(chǎn)生的不平衡，加上一點(diǎn)小小的推動(dòng)助力，加強(qiáng)他的不平衡。 However, actively attacking the opponent does not necessarily unbalance him. Instead, take advance of the inevitable loss the balance accompanying the opponent’s attack and add a slight push to create an even greater loss of equilibrium. 所以太極拳講究“以靜制動(dòng)”、“四兩撥千斤”、“后發(fā)制人”。 Therefore, Tai Chi Chuan emphasizes the sayings: “Stillness overcomes movement… Four ounces can move 1000 pounds… Defeat the opponent by counter attack. ” 太極拳不運(yùn)氣、不用力。 Tai Chi Chuan does not advocate brute force. 力氣的來源在于對(duì)手，我只是轉(zhuǎn)移對(duì)手力氣的方向。對(duì)手所以失敗，是他自己失敗的，他是被他自己的力氣所擊倒。如果對(duì)手自始至終保持他的重心和平衡，或者，他根本不來打我，他就不會(huì)失敗。練太極拳的人應(yīng)該不會(huì)去主動(dòng)攻擊別人。 The opponent is the source of energy; merely change the direction of his force. The opponent defeats himself, toppled by this own force. If the opponent can consistently maintain his own centre of gravity, perhaps by not attacking at all, then he may be spared defeat. Never initiate the attack. 世上萬事萬物，永遠(yuǎn)在變動(dòng)之中。太極拳的動(dòng)作看來似乎緩慢，但永不停頓，沒有一刻窒滯的時(shí)候。在建筑學(xué)上，弧形的線條比之直線能負(fù)擔(dān)更大的重量。在太極拳中，速度并不是最重要的事。要旨是永遠(yuǎn)保持平衡和穩(wěn)定。 Everything in the universe is forever changing. Tai Chi Chuan may appear slow and unhurried to an observer, but the movements flow together continuously, without pause. Architecturally speaking, a curved line can support much more weight than a straight line. Likewise, in Tai Chi Chuan, speed is not the prime objective. Balance and stability are more important. 練習(xí)太極拳，推手的訓(xùn)練十分重要，那是憑敏銳的感覺來捉摸到對(duì)手力道中的錯(cuò)誤缺失；如果他沒有錯(cuò)誤缺失，那么就設(shè)法造成他的錯(cuò)誤缺失。 Push Hands practice is extremely important because it requires an acute ability to sense and become aware of mistakes and flaws in the opponent’s moves. If he is making no mistakes, then create an opportunity for them to occur. 重要的是，自己的每一個(gè)行動(dòng)中不能有錯(cuò)誤缺失。只要他想來打倒我、攻擊我，遲早會(huì)有弱點(diǎn)暴露出來。保盈持泰，謙受益、滿招損，那正是中國人政治哲學(xué)、人生哲學(xué)的要點(diǎn)。自己立于不敗之地比擊敗對(duì)手重要得多。自己只要不敗，那就好得很了，對(duì)手?jǐn)〔粩。]有太大關(guān)系，他如不好自為之，遲早會(huì)敗的；他如好自為之，那也好得很。 It is imperative that your own moves be executed flawlessly. As long as the opponent intends to knock me over or attack me, then his weakness will be exposed. “Preserve gains and maintains stability. Modesty brings gains, haughtiness yields loss.” This is an essential aspect of the political and personal philosophy of Chinese people. It is much more important to be spared defeated than to defeat the other. As long as I myself am not defeated, it does not really matter whether my opponent loses. If he does not handle himself well, he will eventually be defeated. If he does handle himself well, that is also fine. 太極拳相傳為張三豐所創(chuàng)。張三豐是道士，太極拳正充分體現(xiàn)了道家哲學(xué)。道家哲學(xué)并非純粹是守勢(shì)的。老子重視欲取先予，“大國者下流”，強(qiáng)大者不是來勢(shì)洶洶，而是積蓄力量，讓對(duì)手氣衰力竭，然后乘勢(shì)而取。Dating back to the founder, Taoist monk Chang San Feng, Tai Chi Chuan is rooted in Taoist philosophy. Lao Tzu emphasized that in order to obtain, one must first give. The truly powerful does not make a fierce, dramatic entrance; he saves his strength, letting the opponent exhaust his energy. Then, when the opportunity arises, he takes advantage of the situation, choosing the outcome. 練太極拳，練的主要不是拳腳功夫，而是頭腦中、心靈中的功夫。如果說“以智勝力”恐怕還是說得淺了，最高境界的太極拳甚至不求發(fā)展頭腦中的智，而是修養(yǎng)一種恬淡平和的人生境界：不是“以柔克剛”，而是根本不求“克”。腦中時(shí)時(shí)存著一個(gè)“克制對(duì)手”的念頭，恐怕練不到太極拳的上乘境界，甚至于，存著一個(gè)“練到上乘境界”的念頭去練拳，也就不能達(dá)到這境界罷。 The study of Tai Chi Chuan is not only for improving combat skills, but for developing the mind. This is more than simply “wit defeating force.” The highest lever of Tai Chi Chuan seeks even more than development of mind. It aims to cultivate a more moderate and peaceful way of being. Rather than using softness to overcome hardness, the highest lever refrains from attempting to overcome at all. As long as the mind holds the intention of “defeating the opponent”, then it is impossible to reach the higher levers of Tai Chi Chuan. In fact, as long as there exists a desire to “reach the higher levers”， then they will remain unattainable. ----------------------------------------------------------------------------------------- 這場比武雖沒有將中國武術(shù)打出世界，卻催生了兩位大俠——金庸和梁羽生。梁羽生和查良鏞當(dāng)年分別在《大公報(bào)》和《新晚報(bào)》任職，比武前后，香港民眾對(duì)比武之事談?wù)摬恍?，《新晚?bào)》負(fù)責(zé)人羅孚決定在報(bào)上搞武俠小說連載。渠羽生醞釀了一天，第三天《龍虎斗京華》便見報(bào)。查良鏞也一時(shí)興起，以“金庸”為名，將小時(shí)候聽來的歷史傳說，鋪排成繁花茂葉，寫成洋洋灑灑、《書劍恩仇錄》。這場比武之后，梁羽生和金庸兩人開了新武俠小說的先河。 |
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