《答記者問》王薌齋

This article is part 8 of the Good Work Library collection Yiquan and Dachengquan - Texts of Wang Xiangzhai and the Lineage.

The English translation was prepared directly from the captured Traditional Chinese source text. The Chinese source text follows the colophon.

Grandmaster Wang Xiangzhai of Dachengquan is famous throughout north and south and has long been esteemed by martial artists throughout the country. Recently he settled in Beijing. For the purpose of observing and discussing boxing methods, he has specially set every Sunday afternoon, from one to six, at No. 1 Dayang Yibin Hutong, to receive people from all circles. In this way he hopes to exchange views with noted specialists in boxing studies, so that our country's martial spirit may be increasingly developed and made bright. The intention is excellent. Yesterday this reporter visited Mr. Wang and held the following exchange.

Question: Mr. Wang, your boxing art is superb and has long been admired. May I ask what your aspirations are for boxing studies?

Answer: Friends have kindly pushed me forward as a representative of Dachengquan. This truly makes me feel both ashamed and grateful. Since I left my teacher in the thirty-third year of Guangxu, I have traveled in all directions in order to broaden my contacts. My footprints have covered the north and south of the great river. I have met many famous masters and experienced elders. After tasting wind and frost, the price gained from more than thirty years has been good teachers and helpful friends, with mutual study and correction. Therefore, in boxing studies I believe that an old horse can still know the road.

Recently Mr. Zhang Yuheng commented several times in the newspapers. I was afraid people in every circle would not understand the content and would therefore give rise to misunderstanding, so I am very willing to present my true intention sincerely. My years are gradually declining; my living is still not settled by myself, and thoughts of fame and profit no longer bind my mind. What presses me urgently is this: while this body has not yet become completely worn down, I wish to join with worthy people within the seas, shoulder this difficult work, promote and make bright the inherent human "instinct" and "martial virtue," and remove the side doors and deviant paths that mislead oneself and mislead others. This is absolutely not to seek empty praise or to deceive the world and steal a name.

Question: What is the basis of boxing studies?

Answer: As to what the basic principle of boxing studies actually is, every person says something different. But practicing routines, speaking of techniques, and training through striking and being struck all belong to the surface. Routines have been popular for a long time, and in truth they have misled people very badly.

Question: Xingyi, Taiji, Bagua, and Tongbei are commonly called the internal schools of boxing. What are their branches like?

Answer: Society often says that Xingyi, Taiji, Bagua, and Tongbei are internal schools. I do not know where the names internal and external arose, and they hardly seem worth discussing. Let me speak for the moment from the famous predecessors, so that one may see a little.

The direct line of Xingyi and the Henan Xinyiba and Liuhebu are one family. In Henan, Li Daidong - called Old Dai in the countryside - was the great-grandson of Mr. Li Zhihe, and Mr. Zhihe was the professional teacher of Grandmaster Dai Longbang. The Ruan family of Jiyuan had a different name, but in fact took Li as its source. Although Mr. Dai changed Xinyi into Xingyi, he did not depart from the original meaning. Thus it was called boxing in the sense of holding the intention close to the heart. One must know that the direct transmission of Xingyi had no practice method of the twelve forms, though the ideas of the twelve forms throughout the whole body should all be there. It also had no theory of five phases producing and overcoming one another. It only used the five phases as substitute names for five kinds of force; they were not hand methods or boxing sets.

I record my late teacher's saying from memory. Metal is like force contained in sinews and bones; the intention is like the hardness of iron and stone, with the meaning of cutting metal and severing iron. Wood refers to bending, folding, and area, like the supporting posture of trees. Water has the posture of vast flowing movement; when alive it moves like dragon and snake, and when used it enters wherever there is no opening. Fire has force like gunpowder, and the hand issues like a projectile; if it touches a corner it has the force to burn the body. Earth uses force that is honest, thick, broad, great, sinking, and solid; it is mixed and high-spirited, with the posture of joining with heaven and earth into one body. This is the unity of the five phases. It is not like people today who at every turn say that some boxing overcomes some other boxing. If one sees with the eyes, thinks once and again, and only then sends the hand out to meet the enemy, there are few who will not be defeated.

Bagua was originally called Chuanzhang. When I was young I once met Mr. Cheng Tinghua. Recalling his bearing, he seemed like a spirit dragon moving through empty space, turning through a hundred folds and a thousand returns, so that one could not pursue his skill and strength. Thinking from afar of Master Dong Haichuan, I do not know how deep he had entered the sea of method or how broadly he had grasped the essentials of the Way. Mr. Liu Fengchun was friendly with me and his skill was extremely deep, though his attainment was somewhat less. Even so, he was not someone practitioners of the sixty-four palms and seventy-two legs could hope to match. I hope those who practice Bagua will concentrate on the double and single Chuanzhang, carefully experiencing every movement and striving for deep development, while also studying the theory in a concrete way. If they practice it consistently, they may come near.

Among the direct-line masters of Taijiquan, the Yang brothers Shaohou and Chengfu should be put forward. They were also old friends of mine. Therefore I know that this boxing certainly contains several meanings from mechanics, but among those who obtain its essentials, one cannot find one in a hundred. Even if someone can do it, it is still not complete, because the foundational work of bodily recognition has long since disappeared. Therefore the lower part of the body has no reasonable force to speak of. This boxing was originally three fists, also called the Old Three Sabers. Mr. Wang Zongyue changed it to Thirteen Postures, and it changed again into more than one hundred forty or fifty postures. This is one great cause of its loss of truth.

If one discusses health preservation, it only binds the spirit and temperament so they cannot open out. If one discusses combat, it is used only for controlling the limbs and turns the useful body into a mechanical and dull thing. It only makes students' nerves disturbed and wastes their time. As for the practice method - this fist, that palm, one leg to the left, one foot to the right - it is pitiable and laughable to speak of. In meeting an opponent, if one encounters a superior hand, there is nothing to say. But even if the other party is only not stiff, sluggish, and dull, then even a famous practitioner of that boxing will have nowhere to apply his skill. Its abuses have reached the point that Taijiquan has largely become a set of chess-manual positions.

In the last twenty years, most who practice this boxing cannot distinguish right and wrong. Even if they can distinguish, they cannot carry it out. As for ordinary students, most use ears in place of eyes. Thus they have buried this boxing and bankrupted it; this is the strange thing. I hope the capable people in that school will quickly and strictly put it in order, in order to seek progress in the future. If another day there is achievement, they will be good friends and true companions to those who love boxing. I dare say that I know Taijiquan deeply, and without realizing it I have discussed it sharply. Whether people know me or condemn me, I hope those of high understanding will forgive it. At the same time, I think that those who have obtained something in Taijiquan, when they see what I have said, may perhaps nod silently and smile despite themselves.

Tongbeiquan is common in north China and especially flourishing in the capital. Most of those I have met did not take form, though there are also some whose theories approach correctness. When one examines their function, however, they are far away. I think the predecessors were not like this; rather, later people lost the transmission. Although there are occasionally people with exceptionally deep local skill, in the end it is not easy for them to walk onto the track of boxing studies.

Meihuaquan is also called Five-Posture Standing. Its direct line still has generational transmission today and is most flourishing in Henan and Sichuan. It has different methods leading to the same result as the Five Skills Sanshou practiced in Fuzhou, Xinghua, Quanzhou, Shantou, and other places. In meeting an opponent it also has many deeply developed and uniquely specialized strengths. It is a pity that it has many partial things and few complete ones.

Bafan, Mianzhang, Pigua, Baji, Dagongli, Sanhuangpao, Zhantui, and Lianquan each have strengths and weaknesses. Most incline toward much hardness and little softness, and lack the work of inwardly gathering spirit. As for the greater and lesser Hongquan, Tantui, Chuofoot, the strengths and weaknesses of these boxings, and the other families, I do not wish to discuss them.

Question: What high opinion does Mr. Wang have on preserving the national arts?

Answer: Although our country's boxing arts are confused and without order, so that one sighs there is nowhere to follow, one phrase covers it: they have abandoned the essence and kept only the dregs. The bushido of the East and the boxing of western Europe are not complete, yet each has its unique point. If they are compared with the ordinary boxing specialists of our country, the difference truly cannot be measured by roads and miles. It makes one ashamed enough to want to die. Since this is so, who besides us should organize the old learning, develop it, and make it bright? Though I am shallow, I lift my arm and cry out for it. Its only purpose lies here.

Question: This time Mr. Wang has set a fixed schedule to receive every circle. This proves an open mind like an empty valley and a warm heart for the martial Way. What is your view of this?

Answer: The Way of learning grows by comparison, and boxing is the same. Comparison has victory and defeat, but it does not damage one's character. Moreover, character and moral virtue rely on this to rise. If observation and discussion continue over time, they can remove sectarian disputes and stop mouths that make reckless judgments. I hope my fellow students of the Way will not treat these words as remote rivers. If worthy people, city specialists, or reclusive masters within the seas are willing to condescend to give instruction, I welcome them beyond measure. If they do not wish to move their honored feet lightly, they may send a single sheet of writing, and I will certainly visit with full sincerity in order to listen to everything. In sum, I seek only the progress of boxing arts; other matters are not what I consider.

Question: Mr. Wang is the grandmaster of Dachengquan. You must have penetrating views on the boxing art of your own school. Please give the details.

Answer: The Way of boxing studies has ten thousand heads and a thousand threads. It is extremely complicated, yet if one selects the great essentials it is also extremely simple. When we study boxing, we should first study why there is such a thing as boxing studies. Then it is easier to recognize it and gain something. In general, one studies boxing first for health and second for self-defense. Bodily health is the foundation of all human undertakings, so the way of nourishing life and preserving the body truly cannot be neglected. If the method of training is learned correctly, the benefit is not shallow. If it is learned incorrectly, it can even cause death. Those who do violent exercise rarely enjoy long life. As for boxing specialists who, because of improper training, lose their lives or damage their bodies, there are more than one can count. This is boxing that is both pitiable and laughable.

Since one knows the benefits and harms of studying boxing, one should ask whether one's work accords with the conditions of health and self-defense. What is movement for? What is stillness for? What is the result? What are the phenomena in the middle process? If one recognizes and preserves in this way, one may come near. Only then can the subtle essentials of the Way be continued and investigated; otherwise it is not easy to gain anything.

I will now briefly describe the essential meaning of Dachengquan, submit it to fellow students of the Way, and use it as a discussion in boxing studies. Earlier I spoke of the stages of studying boxing. The two matters mentioned above, health and self-defense, have an inseparability by which each serves the other. If one is lost, abuses arise and one enters a side path. One should first apply spiritual training and cultivation to temperament and instinct, and only afterward speak of bringing into play the instinctive craft power of nerves and limbs. The first step in studying boxing is to train the nerves as the basic method and to recognize the creeping work of the four limbs and hundred bones. The second step is the practice of testing force and testing sound. The third step is self-defense. I describe them separately below.

First, basic training. In daily life, if we wish walking, standing, sitting, and lying down, at every time and every place, to receive suitable training, we must first begin from standing methods. Arrange the frame of the whole body properly, make the body upright, let the intention be empty and open, and from a still condition bring the nerves into order, regulate the breath, warm and nourish the muscles, and let every cell naturally set itself in motion. Force goes from inside to outside and moves smoothly through the whole body. In this way, sinews and bones train themselves without being trained, and the nerves nourish themselves without being nourished. One especially must observe the subtle movement and stillness. When the work arrives, one will know that such standing has inexhaustible marvels and delight. If one wishes to exhaust the wondrous use of boxing work, one should first apply oneself to standing methods.

Second, testing force and testing sound. When the student of boxing already has basic training, his instinctive ability should increase day by day. In its use one must guard strictly against the domination of human desire, which gives rise to mistaken use through illusions. Often instinctive strength, because it is dominated by human desire, becomes movement that does not accord with instinct's own needs. Therefore the old warning says not to help things grow. How can use be suitable to need? One must first recognize the condition of force in movement; then one may continue with the second stage.

Testing force is the most important entrance into boxing work. Testing force is the source from which force is obtained. Force is known by being tested; by knowing it, one obtains how it is to be used. In first testing, one must make the force and breath of the whole body even and complete, the sinews and muscles lively, and the bones able to support. Then the sinews and muscles can receive, release, loosen, gather, and be used in mutual relation. Force should respond within and issue outwardly. In movement, slow is better than fast, gradual is better than urgent, and the smaller the movement the more complete the spirit. There is the intention of wishing to move yet stopping, wishing to stop yet going on; furthermore there is movement that cannot but stop, and stopping that cannot but move. In testing force, one is not allowed to have one-sided force, and still less absolute force.

First one must recognize whether the force and breath of the whole body are full and round, whether strength can be issued at any moment, whether one's own body can have a responsive and cooperative action with the air. Still more, the intention must not be allowed to break, the spirit must not be allowed to scatter. Hold lightness and heaviness ready to issue. Move one place and involve the whole body. Breath and force are one, returning to empty liveliness, sinking solidity, and round completeness. Above and below, left and right, front and back must not be forgotten or lost. In sum, if one has not reached comfort, delight, and the gaining of force, it is not enough to be called boxing.

Testing sound supplements what is insufficient in testing force. Because human physiological construction differs according to innate conditions, every person has points that are difficult to open. Therefore testing sound uses the work of internal breathing within the body to assist. This is also called internal breathing, and also brain, abdomen, and back breathing.

Third, self-defense, which is what is called combat. One must know that large movement is not as good as small movement, small movement is not as good as no movement, and one must know that only no movement is the living movement that never ceases. Movement that has visible form is precisely the expression of no force in no-movement. The so-called movement of no-movement, and movement still as if unmoving: movement and stillness are each other's root. The wonder of their use mostly lies in the direction of the nerves, the leadership of intention, the mutually rooted action of contraction and extension in the large and small joints and ligaments, strong support points, spiral contending force, the shifting of pivots, the stability of the center-of-gravity line, and the elastic force issued by the use of breath. If one can use these at the proper opportunity and appropriately, then the foundation of combat is complete.

Most of what has been said above is abstract language, yet within it there are many meanings that words cannot describe. If one can practice without ceasing, it will not be difficult to comprehend them. The difference between large movement and small movement really depends on the individual's foundational work and on whether the body has obtained and the intention has led the various kinds of force. If lifting the hand and moving the foot, the whole body everywhere contains mechanical ability, then large movement is possible, small movement is possible, and neither large nor small is also possible. If one fundamentally has no mechanical ability, then no matter what one does it is impossible. The division between using force and not using force is the same.

The movement of ordinary people cannot have force unless the blood is driven there. All force that drives the blood is stiff, sluggish, and loses harmony; it is not hygienic. To have force without driving the blood is to have force without using force; when used, one obtains force. This is the instinctive force of this boxing. As for all the subtleties of borrowing from emptiness and unreality in order to seek what is solid and fitting, they are even less things that the brush can easily write down one ten-thousandth of. In sum, Dachengquan does not lie in the superiority or inferiority of external forms. It truly lies in one intention responding. One phrase covers it: all that has shape and substance is illusion; when skill reaches no-mind, then wonder appears. This is the meaning.

Question: After the previous newspaper conversation was published, I imagine there must recently have been no few visitors. Have there been any superior or extraordinary people among them?

Answer: I am very comforted by the concern and introductions of all of you. Among the colleagues in the capital, there is still not one person willing to come and give instruction. Only many letters from various places express sympathy. There have also been people from several places who came to discuss matters and wished to employ me to teach. There is one other matter worth telling those who know me: recently in Beijing there are very many who truly study boxing and come for instruction. Many request it on their own initiative; some are introduced by others. The single purpose of promotion lies precisely in this point. It is not that I have something to dispute with people, and even less that I disdainfully compete. I wish to make the people of the country have a suitable recognition of boxing studies, and I also hope the basic establishment of boxing studies will be fundamentally improved.

Do not take victory and defeat as honor and disgrace. I hope colleagues in boxing will not think blind participation and reckless practice are right. I especially hope that colleagues will all become boxing scholars of health, and not all flow into becoming performance craftsmen of the rivers and lakes. But among those who practice boxing today, in a hundred there is not one right; one has the feeling that wherever one raises the eyes everything is wrong. As for boxing teachers who rely on this to make a living, so long as they do not regard it as shameful, after teaching, to return and study from others, and so long as in spirit they can avoid making themselves bitter, they should exert themselves to follow whoever is better than they are. They must at every moment keep the conscience of not misleading other people's sons and disciples. Today's boxing teachers do not know where the spirit of boxing studies lies, and can only use it to make a living. But they must not speak to people in terms of mystery or violent hardness; then perhaps they will not be as vastly wrong as heaven from an abyss. However, among such people there are too many with weak knowledge and vision. They cannot all be transformed in a short time. I can only hope gradually to make them awaken and examine themselves.

Question: When did the martial Way arise? There are many schools, each says it is right, and students finally feel lost and without a place to follow. What is ultimately lawful?

Answer: Every study in the world relies on comparison before superiority and inferiority can be divided. Otherwise each says it is right, and people outside the door cannot distinguish. Yet in boxing one cannot use victory and defeat alone as the standard for deciding right and wrong. One must take whether it is reasonable and whether it fits human need as the basis. What is called reasonable is this: unless it reaches comfort, obtained force, and interest, it is not enough to be called boxing.

As for the history of boxing arts, knowing it or not knowing it has little relation. One only needs to see whether, in terms of learning, it has research value and accords with human need. Still, speaking of our country's boxing studies, although it is said to have a very long history, it first showed itself in the Warring States period, gradually advanced and changed, and only in the Tang and Song did it converge into this art and have schools. In the Yuan, Ming, and early Qing it was most flourishing, and practitioners were many. Only because levels of work and attainment were not the same, and because learning, knowledge, intelligence, and foolishness differed, it followed that families and schools divided, each saying it was right. These are the so-called various families of today.

In the Kangxi and Yongzheng eras of the Qing, firearms were not yet flourishing. Fearing that this Way might be disadvantageous to the country, those in power wished to make it collapse and fall forever without rising again. Thus they advocated valuing literature and belittling martial arts. On one side they promoted flying immortals and sword knights, showing mystery; on the other they promoted boxing routines and techniques, so that people walked on side paths. The central and ordinary great Way had nowhere to be asked. They also used opera and fiction as propaganda tools, and further made practitioners of this art despised by scholar-officials. Thus there came to be the present condition of going from bad to worse. Although specialized schools are established and promotion is advocated, the faster the promotion, the faster the bankruptcy. It never gets onto the track of boxing studies.

In truth, the study is not difficult. But people of the world still have minds poisoned by novels. Moreover, most boxing teachers today use this to make a living and are fundamentally confused about boxing studies. Even if they awaken, adding to that shame at studying from others, there is nothing to be done. In the last half-year, colleagues have often come to my place to make scattered tests of body and hand. I do not point out their names, in order to leave them a way to make a living. Now everyone also mostly knows his own errors. Yet why are they unwilling to make a public discussion, and even more unwilling to compare body and hand in order to increase the learning? Instead their consciences twist around and they blame others' faults. They only know how to fabricate rumors in secret, while on the surface they pretend to be deaf and dumb. What principle is this?

As for those without occupation who think they can do martial arts and wish to use this to create a mysterious boxing clique, they are like amateur opera students who have not understood the drama and only recklessly criticize to show their ability. They are contemptible in the extreme. If you think my words are wrong, I dare ask those unemployed people who study boxing whether they are willing to give instruction and have a talk. I further hope they will make a friendly little test of body and hand. Character and rice bowl will not be issues. If they cannot condescend to give instruction, please indicate the place and time, and I will go at the appointed time. If they have even a small strength, I will certainly exert myself to publicize it. If there is nothing to take, I will absolutely not speak of it. But if they always close the door and proclaim themselves emperors, this is truly not worth one coin.

Question: Having heard Mr. Wang's discussion, it seems you have broken open the essentials of the national arts and opened a new face and a new path for the benefit of colleagues. But there are also those who say your criticism of Taijiquan is still excessive.

Answer: My recognition of the Way is still shallow. I dare not say I open a new face. I merely follow the predecessors' tradition and broaden it. In the Taiji school I have very many friends, and there are still many things I am embarrassed to say. It is also because, compared with other schools, that boxing has fewer abuses and more people who understand principle, so I still do not begrudge criticism. Otherwise I would long ago have disdained to discuss it.

Speaking in terms of real criticism, I fear that in the Taiji school there are quite a few who have never recognized boxing studies, and as for thorough masters, one cannot speak of them. When I was a child I heard the name of the Daoist adept Mr. Zhang Sanfeng. Later, when I traveled away from home and came to know colleagues of many schools, it was practitioners of Taiji whom I met most often. Therefore I had long been doubtful about that boxing. Hearing that it was transmitted by Mr. Zhang Sanfeng, I had long had a low opinion of Sanfeng. Later I read Mr. Sanfeng's collected works, and only then knew that he was an advanced person of the single, penetrating great Way, who had already entered deeply into the sea of method and broadly obtained the essentials of the Way. But this made me believe even more deeply that this boxing absolutely was not transmitted by him.

In truth, whether it was or was not has no relation at all. Even if it were Sanfeng's descendants, if they did not obtain the essentials, there would be nothing worth discussing. I do not know who Mr. Sanfeng's inheritors were, but I think they would not have had the Way as Sanfeng did. What use is it to borrow another's name? The important point is whether the individual has obtained true transmission. Moreover, those who practice that boxing today are each different from the next, their theories are not one, and they manufacture falsehoods as they please.

I remember Mr. Sanfeng saying: leaving one's own body is not the Way; clinging to one's own body is still worse. Taijiquan has more than one hundred forty or fifty postures. Is there one posture or one method that is not clung to? What are these postures used for? On the spiritual side they tie one firmly so that one cannot be released. They truly obstruct the freedom of nerves and limbs. Thinking from afar on Mr. Sanfeng's brilliance, he would not have transmitted such an incoherent Taijiquan.

Even if we discuss only the words of that boxing manual, the various perfect meanings of single and double weighting, not inclining and not leaning, are merely one beginning part of boxing studies. On the basis of the manual, I ask famous Taiji hands to put hand on heart and ask themselves: can there be one posture or one method that accords with what the manual discusses? Since they consider it unsurpassed boxing study, why does it not produce effect in actuality? There are also spirit-writing altars and planchette practices said to produce boxing skill. This is even more absurd under heaven. Even if all the rules of that boxing were superior to others and its skills higher than ordinary people, in terms of spirit it would still be mistaken. I have no other suspicious intention, and what is more, the actual case is not even like this. Taijiquan merely has many people and great momentum and is good at broad publicity. In truth, people who understand principle have long known that it collapses without needing to be attacked. If my words are improper, I very much hope colleagues will question me without the slightest politeness. If there is instruction to give me, I will sweep the path and welcome it.

Question: Your criticism of Taijiquan's errors should certainly be accepted. But among friends who practice boxing and obtain health, there are still many. I fear your criticism may be inappropriate.

Answer: The value of boxing studies is not only light and trivial. One must know that boxing studies are a human need, a study that cannot be separated for even a moment from the single thread. Therefore Zhuangzi said: skill advances into the Way. It is truly the foundation of culture and art and the lifeline of Chan learning and philosophy. If only such slight effects could represent boxing arts, then boxing studies would have no need of examination. If practice bound up in this way can still produce effect, one should know even more that if the time used in practicing boxing were used without any fixed method, freely and slowly to experience and preserve, the effect would be greater. I deeply believe it would surpass this.

Question: The schools of boxing art are too numerous, the theories are not one, and among friends there are many who practice. Some also practice according to books, but none produce effect. What books can be taken?

Answer: In boxing studies there is no such thing as this family or that family. Boxing principle also has no difference of Chinese or foreign, new or old. One only examines whether it is or is not, and whether it is appropriate or inappropriate. The families commonly found in society mostly use boxing sets and hand methods as the path for studying boxing. One must know that all such practices are later people's fabrications and are not the original spirit of boxing studies. Although some happen to know and speak of bits of mechanics and partial skills, they still have not left methods and sets, so in the end they are useless. As for authors, they also do not go outside this range.

Although this Way is easy to learn, it is also not so simple as such blind following. Often even after oral transmission and heart instruction from a famous teacher, there are still those who, after several decades, cannot distinguish right and wrong. How could fixed printed articles be able to rescue them? For any learning, one should first understand the reason, then gradually begin from foundational work of bodily recognition, and then add careful thought, clear discrimination, and proof by many kinds of experiment. Only afterward can one advance to investigate its skills.

In training there is also the warning against operating before a mirror, for fear of flowing into similarity of form while the spirit is not true. How much more so for those who practice according to books? This is truly the blind riding a blind horse. Reading books is only to gather broadly the crystallized theory of various items; one should not pay attention to what their postures are like. According to my observation from thirty years of teaching, this learning is extremely difficult and also extremely easy. If one encounters a student of genius, in less than a hundred days of work there is hope he will become a great vessel and comprehensive master. Yet in a hundred there are not one or two. Generally those with quick natural gifts often have function but lack honesty; they are empty, false, and deceptive. Therefore midway many are abandoned by their teachers. This too is a pity. As for ordinary students in society, their difficulty is pitiful in the extreme. Many always use ears in place of eyes. How could they know that name and reality fundamentally cannot be discussed as one?

Moreover, boxing teachers in the world are as numerous as ox hairs, while those who obtain the essentials are like unicorn horns. Those who obtain the essentials mostly have personalities different from ordinary people; they are not enticed by name or recruited by profit, and would naturally not wish to associate with false gentlemen. How extreme is the difficulty of obtaining a teacher! Even if one meets a clear teacher, how can one distinguish him? He may not necessarily agree to one's request. If he agrees, he may not necessarily have a good teaching method. Suppose the method is obtained; the student must also be able to understand it. These many difficulties cannot be known by someone who has not passed through them.

At present, however, it is easier to study than before, because we are in an age when science is being made clear. This should help a great deal in understanding the principles of boxing studies. Yet one still cannot use this range to contain boxing studies. If one uses science at this level and local analytic explanation, it should be recommended as the single best stairway and gate for seeking learning. Only, within my boxing studies there are still many principles that cannot be explained. Perhaps after a number of years they may be proved. Learning originally has no end; perhaps there will never be a name for it. This too is not knowable. In sum, speaking at this time, one should add scientific method to the spirit of boxing studies, and then it should not be difficult to resolve.

Question: I have repeatedly heard that many readers do not deny Mr. Wang's theory, but they have heard that when studying without boxing sets, the feeling is not easy, especially for beginners.

Answer: The human body's hundred bones and many functions cannot be exhausted in one lifetime by any intelligent person. How could there be a reason to abandon the essence and practice the dregs? Moreover, the more one studies boxing sets and methods, the farther away one gets. It is no different from foot-binding for women. The deeper the work, the less easy it is to make it open and release. Therefore beginners often progress more quickly, and there are many who surpass old hands. On this point there are many iron proofs from comparison. Later generations' statements that a certain posture produces a certain force, or that a certain method can overcome a certain boxing, are truly great words that deceive people. I fear those who say them are still far from recognizing boxing studies.

Question: What you say is exactly right. Since combat is so unclear, can you show everyone a simple and convenient essential formula that easily makes it effective?

Answer: Earlier I already briefly described the general meaning of health preservation. If one is willing to practice like this, then one has thought through more than half the Way of health preservation. If one wishes to study high and deep combat skill, one must also pass through this; but those who are not extremely foolish, or those who can be called greatly wise, are unwilling to do so. If one is a genius and one's nature is near, then one should practice every rule. The rules of combat also need to begin from standing practice and testing force; I have already described their outline. The methods of testing force are too numerous. Moreover, after the various kinds of strength have been obtained in the body, do not think the Way of combat has already been completed. Only then does the possibility of learning combat skill begin. If one obtains the control expressed as "loose and tight, tight and loose, do not pass beyond correctness; empty and solid, solid and empty, obtain the central balance," this is again another problem. In sum, after obtaining a teacher, the depth or shallowness of attainment truly lies in the individual's natural gifts and work. If, when sending out the hand, one obtains the crucial timing of already issued and not yet issued, then this cannot be achieved except by a practiced hand with long experience in real doing.

Question: I have heard boxing specialists say: if one does not use strength, how can strength increase? Whether in ancient times or today, famous hands never depart from the fullness of dantian qi in order to produce effect.

Answer: Talk of using strength is the talk of outsiders. There are also ordinary people who hold a seemingly right but actually wrong method of not using strength, and do not know what not using strength means. One must know that not using strength is permissible; not using intention is not permissible. If one uses strength, the organs die, the hundred bones are not lively, and stiffness, sluggishness, dullness, and stupidity make it easy for others to take advantage. Put another way, it is a changed form of resistance. The intention of resistance arises from fear that the other party will strike or move. But one does not know that the spirit has already accepted being struck; how then could one not be struck by others? Therefore using strength is a great taboo in boxing studies.

As for discussing dantian qi, in terms of principle, in terms of actual verification, and in terms of the feeling I have observed, this theory seems improper. The abdomen is the lodging of the intestines, stomach, liver, and viscera; there is no place there for storing qi. As for the functions of motive power, they are all the contact and use of contending force, elastic force, and universal force; the action of breath stirring, opening, and closing; and the spiritual imagining of the vast mixed atmosphere of the sky. They are not the qi of gong as the world speaks of it. In sum, to take a full lower abdomen and big belly as dantian qi is extremely mistaken. One must know that in use, force must be even and complete, and still more it must be empty and lively, so that it reaches comfort and obtained force. Only this is reasonable. Today's students do not understand this principle. They spend several decades of pure work and instead train a lively body and mind into a machine. Is this not a pity?

Question: Your criticism is correct, but it is no different from an eternal lei tai and long-term challenge. If you should slip, what then?

Answer: Those who know me are people who understand principle. Those who condemn me should sit alone and observe their own minds in the deep quiet of night. In sum, let laughter and abuse follow their own course; I also will not argue. If the true essence of boxing studies sees light again, how would I dare care about personal praise or blame?

Question: Who in the world would dare differ about your learning and moral virtue?

Answer: What you say makes me even more ashamed. But the two words containing and storing have already become a social nature of our countrymen. Containing and storing are truly the foundation of cultivation in learning and moral virtue. Put another way, they mean inner fullness and outer emptiness, or outer firmness and inner liveliness. This is the same principle as Laozi's saying: through constant nonbeing one observes its subtlety; through constant being one observes its opening. Yet one does not know that this too has been used by ordinary people and has become a protective talisman for those who muddle through affairs and mislead others. The falseness of society is also created by this sort of person.

Since going out into social contact for nearly forty years, I have often felt that in society only the art of conjuring tricks does not permit the slightest compromise. Drama too does not permit outsiders to undertake it, though the stretch and contraction within it should be discussed separately. I do not know about the rest. As for the so-called containing reserve toward people, I think it should be applied according to the other person, and should not become unreasonable politeness. I am deeply happy to follow the ancient worthies' saying to respect affairs and be trustworthy, to regulate use and love people. As for the chapter on skillful relations and long respect, I have not heard it.

Learning and moral virtue I do not dare claim. In researching the Way and virtue, I only attach myself to the tail of the fine horse. What is called the Way is the true principle of mixed origin, interwoven and not two. It is simply whether something is reasonable or not. If reasonable, it is the Way; if unreasonable, it is not the Way. It is not a mysterious and strange affair. Nor is it the Way of sour, vulgar literati who at every turn quote classics, stories, and marvels. Still less can those with strange temperaments, pretending to madness, false Buddhism, or false Laozi learning in order to seek an unusual appearance, even dream of the gate and wall of the great Way. If one does not know society sufficiently, it is best not to speak of other things.

Question: Earlier you said that in drama there are still many things with a root, a head higher than ordinary boxing studies. I do not know on what basis you say this. I think this criticism may be inappropriate.

Answer: Drama was originally meant to supplement education where it was insufficient. Its martial work all came from the boxing Way. In boxing there originally was training called qiba, lifting and drawing up, which was one kind of testing-force work. Qiba means seeking the pivot force of the head top and the two feet's center of gravity, making the body even, complete, open, and large, and joining with the universe into one body. Therefore it is called the training of lifting and drawing up. Drama mistakenly names it qiba, rising to dominance, but if one observes the posture and the intended meaning of the theory, although it is not exactly right, it is not far off. Therefore I know that it has a root. As for the many postures made to seek beauty and win people's pleasure, they are all fabrications. Among today's boxing specialists, I have not seen one posture able to obtain equilibrium. Moreover, there are many old horses and few young colts; they imitate false youth, and some things are impossible for them. How then could they glimpse the depth of the martial Way?

Question: Recently there must be no shortage of people who have requested the Way. What are Mr. Wang's feelings?

Answer: In recent days, although there have been no few people from all circles who came to give instruction, they were all people fond of novelty. What they discussed was mostly unrelated to boxing studies. As for fellow practitioners who came to visit, none were those I hoped for.

Question: What does Mr. Wang hope for?

Answer: Although I am without talent, I very much hope visitors will question me to the fullest, study what ultimately is reasonable in boxing studies, study its important relation to human life, and attend to where the true spirit of the martial Way lies. Combat is indeed a minor skill and a small matter, yet the result cannot be proved without passing through it. Therefore I am also willing to make friendly comparisons of body and hand. Recently miscellaneous affairs have been rather numerous and I have been unable personally to receive every guest, for which I am ashamed. Therefore I plan that from now on Wednesday and Friday afternoons, one to six, will also be receiving times.

Question: How do colleagues regard Mr. Wang's learning?

Answer: I have already determined that I will not care about laughter or abuse and will not make a strange or miraculous promotion. I will investigate the true essential meaning of boxing studies and forever hold to altruism. I do not worry that there will be no people who come to give instruction or receive instruction. What I worry about is that famous masters and superior hands will not come forward for observation, discussion, and study. Then it may be hard to gain hope for the success of boxing studies. In sum, I only hope for the progress of boxing studies, the improvement of society's martial goal, and the washing away of accumulated habits. Other things are not what I consider.

Question: Since the previous newspaper conversation was published, it stirred people for a time. I suppose there must be no shortage of visitors. Were there fellow practitioners among them?

Answer: Thanks to society not abandoning me, there truly have been no few who came to look after me. But most visitors were people coming to study. Among fellow practitioners, only Mr. Lu Zhijie of Fengtai and Mr. Shao Zefen wished to do push-hands, what insiders call "listening to force." That is all. There was nothing else, and not one person was willing to make practical study and discussion. Push-hands is only one partial element of the boxing Way; it is not what I welcome. As for the famous hands and specialists of Beijing, not one person has come to give instruction. This truly goes beyond what I expected. I do not know why my colleagues are so sparing of instruction.

I have always valued martial virtue, and therefore I put courtesy and yielding first. Yet there are limits: I yield to the aged, yield to the modest and harmonious, and yield to those whose skill is weak. If you think my words deceive, please ask those who have visited and you will know. When Mr. Lu first came to visit, we did a little push-hands, and he thought my skill was only like this, so he was not willing to lower his heart and submit. Later he came several times, and only then knew the difference was very great. Now he has changed and become a loyal believer.

Question: Among the martial art predecessors, how many does Mr. Wang hold close to the heart?

Answer: Examining the predecessors of boxing art in the last hundred years, apart from respected masters Dong Haichuan, Che Yizhai, and Guo Yunshen, the rest are only side skills and branch matters. But our country is broad and people are many; there are still many people in the Way whom I have not met, so I dare not comment recklessly.

Question: People in the world often speak of Yang Luchan. What was his learning like?

Answer: Mr. Luchan was also a predecessor in boxing studies and was skilled in Taiji, which many now study. According to my observation from every side, Old Lu obtained only one part of this Way. Even Mr. Wang Zongyue was not a comprehensive master. Mr. Zongyue only obtained a partial element of Yue Wumu's double push-hands, changed the three fists into thirteen postures, and named it Taiji. The claim that it was transmitted by Zhang Sanfeng has no basis for verification; it is a kind of attachment made by people of the world. As for more than one hundred forty or fifty postures, even more I do not know where they came from. Speaking of how that boxing is done, in the limbs it merely avoids producing abuses, while in spirit it suffers unlimited loss. It is still far from the study of real doing and is not worth speaking of.

Question: The newspapers have repeatedly published boxing discussions. Among colleagues, what response has there been? Have you heard anything?

Answer: Among colleagues, wise and clear people accept them without exception. As for those who gladly embrace remnants and guard defects, or those who cannot distinguish right and wrong, one can only let them be. Even if they can know, they are not easily able to act; how much more those for whom right and wrong are fundamentally difficult to understand. Ordinary boxing specialists already use training the body as their slogan and never speak of the two words combat. Looking only at this point, one can also know that in comparison with the Way of combat their weight is much lighter.

The Way of health preservation lies in concentrating spirit and nourishing nature, thinking to become one body with empty liveliness. It is the learning of body, mind, nature, and life-destiny. If one uses this move and that posture, darting forward and jumping back, it is hard even to dream of the gate of health preservation. Health preservation is actually simple. Human original nature loves natural, unrestricted, free movement, and every instinct is also brought forth by this. If every morning in fresh air one uses no fixed method, merely making the joints of the whole body seem bent yet not straight, thinking toward the sky, and freely and slowly operating, on one side observing the internal circulation of qi and blood, and on the other experiencing the empty-lively contending force outside the body - what is called spirit resembling swimming - then spirit and physical constitution become comfortable and natural. Not only are they not restricted, but recognition of the response of great nature gradually appears. Over time instinct issues and spiritual brightness appears; the foundation of combat is prepared without expecting it. If one always clings to mechanical movements, playing with staff and brandishing spear to seek beauty, and takes it as the glory of being martial, one does not know that a person of knowledge, at one glance, could vomit for ten days. It is truly an extreme injustice, and one will not comprehend for one's whole life.

Question: Mr. Wang's intention is to study truth and develop martial arts. Why then are visitors so few? Where does the reason lie?

Answer: This matter is very hard to explain. According to my own speculation, in our country's martial arts world there are certainly many worthy people, but the unworthy are especially numerous. Anyone who practices a certain school has bitterly trained for many years and considers his attainment uniquely deep, enough to be called a transmitter of that school. Carrying this, he can associate with society and can also solve his living problem. If he is made to abandon everything he has learned and start again from the beginning, the feeling is truly hard to bear, and the living problem may also be affected. Since the relation to personal future advantage and harm is so great, it is no wonder visitors are few. Most unfortunate is that there is actually a class of ignorant people who do not dare compare strengths and discuss shortcomings, but instead fabricate rumors and speak recklessly in order to cover their own deficiencies. Social people do not examine carefully, and no few are fooled by them. This is a pity. If this layer of obstruction is not removed, our country's martial arts can never hope for long strides of progress.

Question: Mr. Wang is an advanced person in martial arts. Since you hold this determination, we further hope you will maintain it with perseverance. Then martial arts will not have difficulty seeing days of progress.

Answer: These words are very moving. I will naturally exhaust my personal greatest effort. Success or failure, praise or blame, I dare not calculate. My only purpose is how boxing studies may be allowed to progress. Here I respectfully tell my colleagues: combat is originally a minor skill, yet people of the world mostly use the height or lowness of combat skill as their settled assessment of boxing arts. Therefore I plan two kinds of research method. If someone wishes to research how each movement is ultimately appropriate, I welcome him without limit. If someone wishes to do combat or push-hands, that too is not impossible. With this wider range, visitors may increase and not be caught between advancing and retreating. If someone who comes has even a small strength, I will certainly exert myself to publicize and explain it. If there is nothing to take, I will firmly keep my mouth shut, because speaking would not make him understand. I very much hope visiting friends will question me to the fullest, in order to cut and polish each other and plan the progress of boxing studies. All of us fellow students of the Way bear responsibility for making boxing studies bright. We must never, because of personal relations, mislead this great future. If it benefits the whole, then even if an individual suffers any sacrifice, he should abandon the small in order to complete the great. I hold this determination. If boxing studies borrow this to advance, how could it be only one person's good fortune? All under heaven and later generations will receive much from it.

At this point the reporter and Mr. Wang had conversed until it was late. They exchanged farewells and parted.

Note: The above interview responses are recorded from "Grandmaster of Dachengquan Discusses the Essential Meaning of Boxing Studies," in the Beijing Shibao of June 1940, and "An Interview with the Grandmaster of Dachengquan," in Xinminbao. The contents overlap slightly and may be used to verify one another.

Colophon

Translated directly from the Traditional Chinese text of 《答記者問》王薌齋, captured from the HK Yiquan Society public article archive and live-verified against the archive index on June 2, 2026.

Published in the Good Work Library under rights clearance received by the New Tianmu Anglican Church on June 2, 2026.

The English translation was independently prepared from the captured Chinese source for the Good Work Library. Source-text punctuation and evident web or OCR artifacts are retained in the Chinese appendix; the English follows the sentence sense of the captured text.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 《答記者問》王薌齋

Source: HK Yiquan Society article 8

大成拳宗師王薌齋名重南北，素為全國武術家所推許，最近卜居京門，為觀摩拳術起見，特訂每星期日下午一時至六時，在大羊宜賓胡同一號招待各界，藉以與拳學名家交換意見，使我國尚武精神日益發揚光大，意至善也。昨日記者走訪王氏，與作下列之問答。

問：王先生拳術高超，素所欽仰，敢問先生對於拳學之抱負如何？

答：承一般友好以大成拳之代表者相推許，真使我羞愧交集。鄙人自清光緒卅三年離師後，即奔走四方，藉廣交遊，足跡遍大江南北，所遇名家老手甚多，飽嘗風霜，卅餘年所得代價，就是良師益友，相互切磋，故于拳學自信老馬尚能識途。日前張玉衡先生于報章先後評述，唯恐各界人士不明內容，致生誤會，故極願將本人真意掬誠奉千。餘年漸衰，生活尚未可自了，名利之念更無所縈心，所急急於此者，願趁此軀尚不十分頹唐之際，與海內賢達，負起艱巨，將人生固有之“本能”“武德”提倡而光大之，並革除誤已誤人之旁門異道，絕非博人虛譽，以圖欺世盜名者比也。

問：拳學以何作基本？

答：拳學之基本原則究為何物，雖人言人殊，但習拳套，講招法，練拍打，皆屬於表面者，套路流行既久，實屬誤人太甚。

問：“形意”“太極”“八卦”“通臂”俗稱為拳術之內家，未知其派別如何？

答：社會常云“形意”、“太極”、“八卦”、“通臂”為內家，餘不知內外之名由何而起，似不值一論。姑就前輩名家論之，以見一斑。

“形意”嫡派與河南“心意把”、“六合步”為一家，查河南李岱東（鄉稱老岱）為李致和先生之曾孫，致和先生乃戴龍邦太夫子之業師也。濟源阮氏，命名雖異而實宗于李。戴先生雖以“心意”變“形意”，然也不背原意，故以拳拳服膺之意名之曰拳。要知“形意”嫡傳並無十二形練法，然周身十二形之意當盡有之。亦無五行生克之論，不過指五行為五種力之代名詞，非手法與拳套也。新加坡記先師簀語：五行相某某，謂金者如筋骨含力，意如鐵石之堅，有斬金截鐵之意；木者，謂曲折面積而言，若樹木支撐形勢；水者，勢如汪洋遊動，活當選若龍蛇，用之無孔不入；火者，力如火藥，手如彈發，有一角即燒身之力；圭者，用力敦厚，闊大沉實，混昂氣壯，有與天地相接合為一體之勢；此之為五行合一。非若今人動輒某拳克某拳也。若以目之所風，一再思之，然後出手以迎敵，鮮有不敗者。

“八卦”原名叫“川掌”。余幼年時曾與程廷華先生晤，回憶其神情類若神龍遊空，百折千回，令人難追其功勁。遙想董師海川先生，更不知入法海，博道要，深邃何似。劉鳳春先生與余交善，功極深，而造詣稍遜，然亦非習八八六十四掌及七十二腿者所能望其項背。希望習“八卦”者，專研雙單“川掌”在一舉一動上加意體會，深造力求，而於理論上亦當切實研討，行之有素，庶乎近之。

“太極拳”嫡傳宗匠，當推少侯、澄甫楊氏昆仲。此亦余之老友也。故知該拳確有幾種力學含義，得其要者百不得一，即或能之，亦非具體，因基礎體認功夫早經銷亡，故身之下部無理力之可言。該拳原為三拳，又名“老三刀”，王宗岳先生改為“十三式”，又一變而為百四、五十式之多，此失真之一大原因也。若以養生而論，徒使精神氣質被拘而不舒；若論技擊，專為制裁肢體之用，而使有用之身成為機械呆板之物，亦不過徒使學者神經擾亂、消耗時日而已。至於練法，這一拳，那一掌，左一腿，右一腳，說來可憐亦可笑。對於應敵，如遇高手則勿論，倘對方是不緊滯呆板者，縱令該拳名手則也無所施其技矣，流弊所及大有成為棋譜勢之“太極拳”。近二十年來，習此拳者多是非莫辨，即或能辨亦不能行。至於一般學者，大都以耳代目。故將該拳葬送而破產，是為可異耳。願該門有；力分子，迅速嚴格整理，以圖進益於將來。他日有成，以作拳好知音之良友。餘對“太極拳”敢云知之深，不覺論之切，知我罪我，唯高明者有以諒之。同時想“太極拳”學之有得者，觀吾所論。恐慌將頷首默認，啞然失笑矣。

“通臂拳”通行華北，都門尤盛，餘所遇者大都不成形，然亦有持理論而近是者。考其功能，相去甚遠。想前輩當不如是，抑後人之失傳也。雖偶有局部深邃之絕大功力者，然終不易走上拳學軌道。

“梅花拳”又名“五式樁”，其嫡派至今仍有輩行流傳，河南、四川最盛，與福州、興化、泉州、汕頭等處操“五技散手”者有異曲同工之妙。對於應敵亦多有深造獨專之長，惜片面多具體少。

“八翻”、“綿掌”、“劈掛”、“八極”、“大功力”、“三皇炮”、“粘腿”、“連拳”，互有長短，大都偏於剛多柔少，缺乏精神內斂功夫。至於“大小紅拳”、“彈腿”、“戳腳”，具知各拳長短及其他各家，餘不欲論之矣。

問：先生對保存國術有何高見？

我國拳術雖雜亂無章，有令人無所適從之歎，一言以蔽之遺棄精髓，僅守糟粕而已。東洋之武士道，西歐之拳鬥雖非具體，然均有獨到之處，若與我國一般拳家相較，相去真不可以道裏計矣，令人羞愧欲死。然則整理舊學發揚而光大之，舍吾人之其誰與歸，區區不揣淺陋故振臂高呼倡之，其唯一宗旨，則在於斯。

問：先生此次訂期招待各界，足證虛懷若谷，熱心武道，未知對此有何意見？

答：學問之道籍比較而增進，拳術亦然，比較有勝負而於人格無損，且人格道德賴此而增高。倘觀摩日久。既可免門戶之爭，更可塞雌黃之口，願我同道勿河漢斯言，海內賢達都會高隱，如肯屈駕賜教，無任歡迎。若不欲輕移玉趾，即請一紙見示，定竭誠造訪，籍聆一切。總之，但求拳術之精進，其他非所計也。

問：先生為大成拳宗師，對於本門拳術，必有卓識，請賜其詳。

答：拳學一道，萬頭千緒，繁難已極，擇其大要亦極簡單。然吾人學拳，應先研究為何拳學？始易於認識，而有所得。大都學拳，一為衛生、二為自衛。身體健康為人類一切事業之基礎，故養生保身之道，實不可忽。夫鍛煉之法學之得當受益非淺，學之不當乃能致死。凡劇烈運動者，絕少享壽高年。至拳術家因鍛煉之不當而損命殘身者，更不知凡幾。誠可憐亦可笑之拳術也。既知學拳之利弊，應在用功是否符合衛生自衛之條件，動為甚麼？靜為甚麼？結果是甚麼？中間過程的現象是甚麼？如此體認操存，庶乎近矣！至於精微道要，方可繼續研求，否則未易有得。茲簡述大成拳之要義，並質諸同道，而為拳學上之探討。前言學拳階段。以上所談衛生、自衛二者有互為之不可分離性，失一則流弊生而入於歧途。應首先使氣質本能加以精神的訓練、培養，而後始談到發揮神經肢體的本能工巧匠力。學拳第一步就是鍛煉神經為基礎練法，體認四肢百骸蠕動的工作。第二步為試力、試聲的練習。第三步為自衛。分述於後：

（一）基礎訓練：吾人在日常生活中，欲使行、站、坐、臥隨時隨地可以得到適宜訓練，須先從樁法作起。將全身間架安排得當、使身體端正，意念空洞、從靜的狀態中去整飭神經，調息呼吸，溫養肌肉，使各細胞自然的發動，力由內而達外，通暢全身。如此，筋骨不鍛而自鍛、神經不養而自養、尤須體察其細微動靜。功夫一到，當知如此一站，大有無窮的妙趣。欲盡拳功之妙用、應先致力樁法。

（二）試力與試聲：學拳已有基礎訓練，其本能當日益增強。對於運用須嚴防人欲的支配，引起幻象之誤用。往往本能力量因人欲支配，而反為不合本能需要之運動。故子興有勿長之戒。如何運用方能適於需要，須先認識力之動的情態，可以繼習第二階段。試力為拳功入門最重要更好，試力為得力之由，力由試而得知，由知而得其所以用。初試須使渾身氣力均整、筋肉靈活、骨骼支撐、故能筋肉收、放、松、斂而互用。力應於內而外發。動作時慢優於快、緩勝於急、動愈微而神愈全。欲動又止、欲止而又行，更有動乎不得不止、止乎不得不動之意。試力不許有偏面力，更不許有絕對力。首先要體認全身之氣力圓滿否、力量能否隨時了出、自身能否和空氣發生應合作用、更須意不使斷、神不使散，輕重操持而待發，動一處牽全身。氣力一致，歸於虛靈沉實而圓整，上下左右前後不忘不失。總之，非達到舒暢有趣而得勁者不足曰拳。

試聲為輔助試力之不足。蓋人之生理構造因先天關係各有不同，故人生亦各有難通之點，所以試聲即用身內呼吸之功夫以輔之。又名內呼吸，亦名腦（腹）背呼吸者是矣。

（三）自衛：即技擊之謂也。須知大動不如小動，小動不如不動，要知不動才是生生不已動。如有形之動，正是不動無力的表現，所謂不動之動，動猶不動，一動一靜互為其根，其運用之妙，多在神經支配，意念領導，及大小關節韌帶伸縮之互根作用，和支點堅強，螺旋的爭力，與樞紐之轉移，重心路線之穩固，及運用呼吸所發之彈力，能用之得機適當、則技擊之基礎備矣。以上所言多系抽象之語，然其中有許多意義非言語所能形容者，若能習行不輟，自不難領悟也。所謂大動小動之別，實在乎個人之基礎功夫，對各種力量身得意領否。如能抬手動足混身處處都含有力學的本領，大動亦可，小動亦可。不大不小均可。若根本無力學的能力任憑怎麼都不可。至於用力與不用力之分亦如是矣。夫常人之動，非注血不得有力，凡注血之力皆板滯失和而不衛生。不注血而有力，即不用力而有力，用時得力，乃為本拳能之力也。他如虛無假借而求實當之種種微妙，則尤非簡易筆端所能寫于萬一。總之大成拳不在外表形式之優劣，實在一意應付。一言以蔽之、有形有質都是幻，技到無心始見奇，意即此也。

問：前次報端發表談話，想近日來訪者必不在少，其中有無高明奇士？

答：承諸位關心提介，鄙人甚慰，京師方面之同仁仍無一人肯來賜教。惟各地來函表示同情者尚多。並有數處來人商討，願聘任教授，更有一事堪為知已者告，近今京中真研拳學就教者甚多，多系自動請求，經人介紹者亦有之。蓋提倡之唯一宗旨，即在此點，並非與人有所爭，而更不屑以竟，願使國人對於拳學都有相當認識，亦希望拳學之立法根本改善，莫以勝負為榮辱，願拳術同仁勿以盲參胡練為自是，尤盼同仁都為衛生之拳學家，不願盡流為江湖之把式匠，但今之習拳者，百無一是，大有舉目全非之感，至賴此謀生之拳師，只要不以任教後，複從人學為可恥，而精神中能不自苦，應以優於我者當力從之，須時刻存莫誤人子弟之良心，今之拳師既不知拳學精神之所在，只得以此謀生活，但萬不可以神秘及剛暴語人，則庶不致天淵大謬。不過此中人識見薄弱者太多，一時不易悉數感化，惟希望漸漸使其覺悟，自省而已。

問:武道起於何時、門派之多，各言其是而學者終有茫無所從之感，究竟如何為合法？

答：世界一切學術都是藉比較而後可以分優劣，否則各云其是，門外人難能辨也。然拳不能就以勝負之一點即為定是非之準則，要以合理與否，與人之需要適合與否，所謂合理者，非達到舒適得力而有趣者不足日拳。至拳術的歷史知道與不知道無甚關係，只看學術方面有無研究價值與合乎人生的需要與否。不過說到我國拳學，雖說有很悠久的歷史，而戰國時始露頭角，逐漸推進與演變，直到唐宋時始彙成斯技而有流派，元、明、清初為最盛，習者甚多，只因工力造詣之不一，學識智愚之不同，故隨之分家別派各言其是，即所謂今之各家者也。清康雍時代火器尚未盛行，恐此道將于國不利，欲使斯道崩潰永墮而不拔，以倡重文而輕武，一方面提倡飛仙劍客，故示神秘；一方面倡導拳套招法以走歧途，中庸大道無以問得，複利用戲劇和小說為宣傳工具，更以使習此者，為士大夫所不齒，始有而今每況愈下，雖設立專科提倡，而提倡越快破產越速，永不得走上拳學的軌道。其實學本不難，因世人仍是小說荼毒的頭腦，更有今之拳師，大都以此為生，對於拳學根本茫然，即有覺悟再加羞從人學，亦就無可如何。近半載以來，同仁常有來我處作零星之身手之試，餘不顧指明其人，以留謀生之道。現在大家亦多知自已錯誤，然為何不肯作公開討論之舉，而更不肯作身手之較，以求學術之增強而竟良心扭轉，反謫他人之非，只知暗地妄造蜚語，而表面卻裝聾作啞，是何理歟？至無職業的以為能武，欲假此以作神秘之拳閥者，如研戲劇欠通之票友只會妄加指摘以炫其能，誠不齒之至。倘以餘言為謬，敢請無職業之研拳者能肯賜教一談乎？更希作友誼的小試身手，於人格飯碗，一切都無問題，如不堪屈駕賜教，請示知地點、時間，我當遵時往謁，倘有微長，定當竭力為之宣傳，如無可取，亦絕口不談，若總閉門稱帝，此真不值一文也。

問：與聞先生之論，道破國術之要道，別開生面另辟一新途徑為同人謀幸福，但亦有云指謫太極拳仍有過當之處。

答：鄙人識道尚淺，非敢云別開生面，不過遵前輩傳統推廣而已。在太極門中，余之好友極多，而尚有好多不好意思之處，亦因該拳較之其他流弊少，明理者較多之故，尚不吝指謫，否則亦早不屑論矣。談到實在批評的話，吾恐太極門中，從未認識拳學者頗多，至通家更談不到。余總角時曾聞有丹士張三豐先生之名，及長外遊，得識各家同仁亦惟習太極者眾，故對該拳懷疑已久，聞該拳為張三豐先生所傳，故餘早有卑視三豐意，後來讀三豐先生全集，始知先生乃為一貫大道之先進，已深入法海，博得要道，可是餘更深信該拳絕非先生之傳。其實是與不是沒有一些關係，就即便是三豐後裔未得其要亦無足論。三豐先生之傳人不知為誰，想當不及三豐有道又何用假借其他，要在個人得傳之真偽與否。況今習該拳者，各人各樣，理論不一，任意偽造者乎！曾記三豐先生云：離開已身不是道，執著已身事更糟。太極拳百四、五十式之多，有沒有一式一法不被執著？用這些姿勢作什麼？而精神方面牢牢綁定不可解。實為妨害神經肢體之自由，遙想三豐先生高明若是，當不致傳有如此欠通之太極拳。就以該拳譜文字方面論，單雙重不偏不倚種種盡善盡美的意義亦僅不過拳學一部分的初步。就以拳譜論，請問太極名手捫心自問，能否有一式一法，合譜之所論者？既是自以為無上拳學，為什麼實際上不生效果？更該拳有機壇扶乩而拳技工者，此更荒夫下之唐矣。縱使該拳一切法則優於其他，技能亦高出一般，然在精神方面而言亦是錯誤，無他疑意，況皆不如是矣。太極拳不過人多勢眾，擅廣宣傳，其實明理人早知不攻自破。餘言或有不當、甚願同仁不留絲毫客氣的質問，如有見教，我更當掃徑歡迎也。

問：先生批評太極拳之錯誤，自當承認，然友中習拳而得健康亦尚多，恐先生之所批評似有失當。

答：拳學之價值，不僅輕鬆而微末。要知拳學乃人之需要，不可須臾離一貫之學也。故莊子說：技也進乎道矣，誠文化藝術之基礎，禪學哲理之命脈，若僅以此微效而可以代表拳術，則拳學當無考究之必要矣。習拳拘泥若此而能生效，更應知道，若能將習拳時間，不用一切方法，任意慢慢的體會操存，而收效之大，吾敢深信更有勝於此者。

問：拳術的門派太繁，理論不一，知友中習者尚多，亦有照書練習者，然皆不生效，未知何書可采？

答：拳學無所謂那一家，拳理亦無中外新舊之別，只查其是與不是，和當與不當可耳。社會普遍各家，大都以拳套手法為習拳途徑，要知此種作法都是後人的偽造，不是原來拳學精神，雖稍有偶知講些枝節的力學，及技術的片面，然而總未離開方法和套子，所以終是無用。至於著作者，亦不出此範圍。此道雖是學習很易，但亦非如此盲從之簡單，往往經名師之口傳心授，尚有數十年而是非莫辨者，豈刻板文章所能濟事。凡一件學問應先明理由基礎體認功夫漸漸作起，再加以慎思明辨及多方實驗的證明，然後方可進研其技。且鍛煉時有忌對鏡操作之戒，恐流於形似而神不真，況照書本練習者乎？此真盲人騎瞎馬也。不過看書是博采各項理論之結晶，非注意其姿態如何耳。餘據卅年教學的觀察，這件學問是極難亦極易，倘遇天才的學生，不滿百日之工，則有成通家大器之望，然於百中未有一二，大凡天資聰敏者，多功能欠忠厚，且虛偽而欺詐。故中道多為業師棄之，此亦可惜乎！如社會之一般學者，其困難誠可憐之至矣。多人總是以耳人目，豈知名實二字根本不能並論，且世之拳師多若牛毛，得要者如麟角，凡得其要者，個性多異于常人，不為名誘不為利招，當不願與偽君子為伍矣！甚矣哉，得師之難也。即遇明師何以能辨，則未必肯如所請，如肯應請亦未必有教學的良法，假使得法而學者亦必能領略，種種困難，非過來人不能知也。不過現在比較以前則易於學習者，因值科學倡明的時代，對理解拳學原理當得幫助不少，然尚不能以此範圍拳學，若以科學這層次及局部剖析之解釋，則當推為求學之階梯不二法門。惟我拳學中尚有許多原理，而不可以解者，但若干年後或可得證明。夫學術本無止境，或永無以名之，亦未可知。總之，在此時而論，應以拳學之精神加以科學的方法，則當不難解決矣。

問：屢聞讀者多對先生之理論都不否認，惟聞學時無拳套感覺不易，初學者尤甚！

答：人身百骸諸般功能，任何聰明者一生練之不盡，那有舍精華而習糟粕之理，且拳套方法愈學愈遠如婦女纏足無異，功夫愈深愈不易使其舒放，故初學者進步反速而勝老手者多矣。此論有多人作比擬之鐵證。後世之所謂某式生某力之說及某法可以克某拳之功，此真大言欺人，恐云者，對於拳學認識尚遠。

問：先生所言極是，技擊茫然若是，能否示大家一簡便要訣，易使有效乎？

答：前者已略述養生大意，能肯如此，則養生之道思過半矣，如欲學習高深技擊則亦由此經過，但非極愚之士及稱之大智慧者不肯如此。若天才而性近者，則應習一切法則。蓋技擊之法則亦需由站樁試力學起，前已述其大概。夫試力之法太繁，況各項力量身得之後，莫以為技擊之道已畢，乃始有學技擊之可能性，如得“松緊緊松勿過正，虛實實虛得中平”的支配，則又一問題也。總之，得師之後，而造詣深淺，實在個人天資功力如何，若能出手而得已發未發時機之扼要，則非久經實作之慣手難能得也。

問：聞拳家云：不用力如何使力之增長？勿論古今名手總不脫丹田氣之充實方能奏效？

答：用力之說為門外漢之論，而亦有一般似是而非持不用力之方者，而不知其不用力究為何意？要知不用力則可，不用意則不可。蓋用力則器官死，百骸不靈，板滯呆癡易為人所乘。換言之，即抵抗之變象，蓋抵抗之意，乃畏對方之擊動而起，殊不知精神已接受被擊，安得不為人擊中乎？故用力為拳學之大忌。至論丹田氣者，在原理方面，及實地之驗和鄙人體察之感覺，此論似有不妥。腹內乃腸胃肝臟之宿舍，並無盛氣之所，至於動力之功能都是爭力、彈力與宇宙力之接觸和運用呼吸鼓蕩開合的作用，及精神假想天空渾然之大氣也，非世人所謂功之氣也。總以下腹充實大肚子即以為丹田氣者，則錯誤極矣。要知運用時，力家均整，尤尚空靈以達舒暢得力方為合理。今之學者不明斯理，費數十年這純工，反將靈活之身心練成機械，豈不惜哉！

問：先生如此批評是則是矣，但無異永久之擂臺，長期之挑戰，倘有失足，可當如何？

答：知我者明理之士也，罪我者應於夜深人靜獨坐觀心，總之笑駡由他，餘亦不辨，倘拳學真髓複見光明，個人之毀譽何敢異哉？

問：君之學問道德，世所敢異哉？

答：所言是矣，殊堪羞愧，惟含蓄二字已為國人之社會性，夫含蓄者誠學術道德修養之基礎，換言之曰：即內實而外虛，或外堅而內靈，正如老氏常無觀其妙，常有觀其竅一理也。然不知又為一般人所利用，已成為混事誤人者之護身符，社會之偽亦為此輩所造成。自外涉交遊幾近四十年，每感社會中僅有“戲法”之一術不許絲毫將就，戲劇亦不許門外漢任之，但其間之伸縮應有別論餘者不識。至所謂對人含蓄，以為應視對方而施，似不應無理之客氣，如先賢之敬事而信，節用愛人深所樂從，若善交久敬之篇不顧聞也。學問道德則不敢當，研究道德顧附其驥尾矣。所謂道者乃混元，錯綜不二之真理也，亦即合理與否，合理即為道，不合理非道也。非玄奇之事，亦非世之俗酸文人動輒引經據典故事神奇之為道也。尤非性情怪癖，假作瘋狂偽佛老之學以求貌異者，所能夢見大道之門牆也。如對社會認識不足，只好不談其他。

問：前云戲劇中尚有不少有本之處，較一般拳學高一頭地，但不知君有何本出此言，愚以為此點批評未免失當。

答：戲劇原為補助教育之不足，武功都本拳道而來。拳中原有“起拔”鍛煉，為試力功夫之一。夫“起拔”者為求頭頂兩足重心之樞紐力，使身體均整放大，與宇宙合為一體，故名“起拔”之鍛煉，戲劇誤名“起霸”，然觀其姿態與理論之取意，雖不中亦不遠，所以知其有本，至求美觀博人愛悅之種種姿勢，皆偽造也，今之拳家所有姿勢未見一式而能得其均衡者，且多老馬少駒，反效偽幼，尚有不可能者矣，更何能窺見武道深邃哉？

問：近請道者料不乏人，不知先生感想如何？

答：日來承各界見教者雖不少，然都是好奇之士，所論於拳學多不相干，至同道來訪者而都不是餘之所希望者。

問：先生所希望如何？

答：餘雖不才，甚願訪者儘量問難，研討拳學究竟如何合理與人生之重要關係及注意武道之真正精神之所在，技擊雖系末技訊事，然結果非由此不足以為證，故亦願作友誼的比較身手。日來瑣事較繁故來賓未能一一親自接見，餘有愧，故擬今後在星期三、五兩日下午一時至六時亦為接待時間。

問先生此學，同仁對之如何？

答：餘已抱定不顧笑駡不作神奇的倡導，以究拳學之真正要義，永持利他主義，不患無人不來賜教或就教者。所患者，名家高手不肯前來觀摩研討，恐難博拳學成功之希望矣。總之但願拳學之進展，改善社會武道之目標，一洗積習，則其他非所計也。

問：自前次報紙發表談話後，轟動一時，度必不乏來訪者，其中有無同道？

答：承社會之不棄，相顧者確不乏人，而來訪者多系就學之士，同道中僅豐台廬志傑，邵澤分二君欲作推手，內行所謂“聽聽勁”而已。餘無其他，更無一人肯作實地之研討。蓋推手一法，僅拳道之一局部，非餘所歡迎者也。至於北京之名手專家，並無一人肯來見教，實出餘意料之外，未悉我同仁何以吝教是也。抑余從來所重者，為武德，故以禮讓為先，然亦有限制，即年老者讓，謙和者讓，技弱者讓，若以餘言為欺，請詢曾經來訪者便知。如廬君初來訪時，略作推手以為技僅如斯，故不肯降心服氣，繼而屢次駕臨，始知相差甚遠，今則一變而為忠實信徒矣。

問：武術先輩，先生所服膺者有幾人？

答：查拳術先輩近百年來，舍董海川，車毅齋，郭雲深諸師尊外，餘皆旁技未節而已，但我國地廣人眾，道中人余未結識者尚多，不敢妄加評論。

問：世人常云有楊露蟬者，其學如何？

答：露蟬先生亦為拳學先輩，工太極，今多學之。餘據各方面觀察而論，露翁僅得此道之一部分，即明王宗岳先生亦非通家。不過宗岳先生得岳武穆雙推手之局部，以三拳而變十三式，至於命名太極，以為張三豐所傳實無從考證，抑世人之一種附會耳。如百四、五十式之多則更不知其所以由來。就該拳之作法論，於肢體上僅僅不生流弊，而精神上卻受無限損失，距實作之學相尚遠，不足道也。

問：報端屢次發表拳論，同道中對之有何表示，曾有所聞否？

答：同道中明哲之士無不接受，至其甘抱殘守缺及是非莫辨者，只好聽之而已。即使能知都不易行，況根本是非難明者乎？然一般拳家既以鍛煉身體為口號，技擊二字絕口不談，就此點看來，亦可知於技擊之道，與之相較，則份量輕微多矣。夫養生之道，是在凝神養性，思與虛靈成一體，所謂身心性命之學也。如這麼一招，那麼一式，前竄後跳，實難夢見養生之門。蓋養生實為簡易，人之本性是愛天然無拘自由之運動，一切本能亦俱因是而發。如每晨於新鮮空氣中，不用一切方法，僅使渾身關節似曲非直，著想天空，任意慢慢運用，一面體察內部氣血之流行，一面體會身外虛靈之爭力，所謂神似游泳者是也。而精神體質舒適自然，非但不受限制，而大自然之呼應也漸有認識，久之本能發而靈光見，技擊之基礎不期自備矣。如總拘泥機械之運動，弄杖舞槍求美觀，以為能武之榮耀，殊不知識者一見，可作十日嘔，誠冤哉極矣，且終身不能領悟也。

問：先生意在研究真理，發揚武術，何以訪者如此之少，其故安在？

答：此事甚難索解，據敝人揣想，吾國武術界中，賢者固多而不肖者尤眾，凡習某一派者，苦練多年，自以為造詣獨深堪稱某派傳人，挾此足可以與社會往來，且可得以解決生活問題，一量使之盡棄其所學從頭學起，情實難堪，而生活問題恐亦受其影響，關係個人前途利害，既如此之大，亦無怪訪者之稀少也。所最不幸者竟有一般無識之徒，既不敢較長論短，乃妄造蜚語信口雌黃，以自掩其短，社會人士不加細察，受其愚蒙者實在不少，是為可惜耳。此層障礙不去，吾國武術絕難望有長足進步。

問：先生為武術先進，既抱有決心，更望持以毅力，武術自不難有精進之日。

答：此言甚可感，餘自當盡個人最大之努力，成敗毀譽，不敢計較，而唯一目的，即在如何可以使拳學得以進步，於此敬告同仁，技擊本系末技，然世人多以技擊之高下，為拳術之定評，故擬有二種研究方法，如願研究一舉一動究竟如何為適當，則餘無任歡迎，若願作技擊及推手，亦無不可，以此範圍寬廣，訪者或可增多，不致進退維谷矣，果來者如有微長餘定極力為之宣揚解說，倘無可取餘決緘口不談，蓋談亦不能使之領悟也，甚希望來友儘量問難，以期互相切磋，謀拳學之進步，凡我同道，皆負有光大拳學之責，萬不可以個人之關係，誤此重大前程，果于大體有益，個人縱受任何犧牲，亦應舍小以成大，敝人抱此決心，倘拳學藉此而精進，豈個人之幸，而天下後世，得其賜多矣。

記者與王君傾談至此，為時已晏，乃互道珍重而別。

按：以上訪問作答，均錄自一九四零年六月北京《實報》之“大成拳宗師談拳學要義”及《新民報》之“大成拳宗師訪問記”。內容略有雷同，可作互相參證。

Source Colophon

Source text: article 8 of the HK Yiquan Society article archive, captured in articles_with_content.json on June 2, 2026, and live-verified against the public archive index the same day.

The source appendix includes only the article text. Photographs, book scans, manuscript images, and separate book-page editorial matter are not reproduced here.

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