Bolang Jin 波浪劲

波浪劲·翻浪劲”体用功法精义解
作者：马国兴
或问曰：心意拳和形意拳，都强调攻防较技之施招用手、施手用招的“波浪劲”和“翻浪劲”的用法。但是，什么是“波浪劲”、“翻浪劲”的法式呢？在攻防较技 中施手用招、施招用手中“波浪劲”和“翻浪劲”确实有什么优势吗？这是为什么？“波浪劲”和“翻浪劲”功夫容易修炼成功吗？这些问题敬请您老不吝赐教！

{Understanding the Underlying Methods and the Required Training Practices of Bolang Jin (Crashing Wave Power) & Fanlang Jin (Returning Wave Power)
By: Ma Guoxing
Some questions people might ask: Xin-Yi Quan and Xingyiquan both emphasize the skills of attack and defense using the arms and hands. In order to have skill in the arms it requires the use of "Bolang Jin" (BLJ) & "Fanlang Jin" (FLJ). But what is BLJ, FLJ and how do they work? Inside attacking and defending is the usage of the hands and arms. Inside the usage of the hands and arms is BLJ and FLJ. So what is the advantage and why are they used? Do BLJ and FLJ require Daoist Cultivation practices to be good?
Answer: Yes!}

答曰：是的！心意拳和形意拳都是遵从“意气君来骨肉臣”的内家拳法宗旨修炼、至用的拳种，这一点从拳谱中就可以明确的看得出来。

懂劲：

意拳是内功拳之一种，其气沉丹田，着意蓄发内劲，不论横，竖、斜、缠、松、悍、合、坚等劲，均得成为周身一体之整劲，富有弹力之抖绝打击，对方即会腾空跌 出，达到学以致用之目的。否则，徒具优美之姿势和理解应用之方法，但敌人不为所动，而失去攻防艺术的价值，这就是不懂劲之缘故。

从这段懂劲的认识之论述中就可以清楚的看出来了，心意拳、形意拳都是极为重视内劲修炼、运用方法的。而“波浪劲、翻浪劲”只不过是内劲运用中的两种方法的名称而已。

“波浪劲、翻浪劲”名称的来源及运用方法

为什么名曰：“波浪劲、翻浪劲”呢？

因为古拳谱《易筋经·贯气诀·点气论》中有：

似梦地着惊，似悟道忽省，似皮肤无意然火星，似寒侵骨髓打战悚，想情景，疾快猛，原来是真气泓浓。震雷迅发，离火焰烘，洪水波涌。欲学不悟个中窍，丢却别寻哪得醒？

文中的“洪水波涌”之说法，就蕴含着“波浪劲、翻浪劲”修炼和至用的方法。犹如海水波浪向海边撞击的方向，称之为“波浪劲”；海水撞击海岸反向大海方向形成的回浪，称之为“翻浪劲”。

以身中劲势的用法为例，内劲由会阴起向后背运动的劲势名之曰“波浪劲”，乃从“打人全凭盖势取”的意思而得名；内劲由会阴起向前胸运动的劲势名之曰“翻浪劲”，乃从“探马势顺势揭掀”的意思而得名。

其实，就“波浪劲、翻浪劲”的得名因由的方法中，已经清楚的说明了“波浪劲、翻浪劲”的基本运用方法了。例如：崩拳、劈拳运用“波浪劲”，炮拳、钻拳运用“翻浪劲”，效果最佳。

“波浪劲、翻浪劲”的修炼方法

“波浪劲、翻浪劲”都是由内功养生之道的“子午周天”法中内气“腹背周天”运行法修炼演化出来的内劲功夫。下面具体介绍“子午周天”功法和“腹背周天”功法的具体操作方法：


子午周天法
【功法步骤】
1、站、坐、卧的姿势皆可以，必须全身放松，平心静气，息气凝神。

{Xin-Yi Quan and Xingyiquan both follow the idea that "Intent (Yi) and 'Qi' are the lords while the bones and flesh are their servants." and the key to Internal Family Boxing is Daoist Cultivation practices and from the Cultivation practices one will gain better fighting skills. This is pointed out in the handed down 'Quan Pu' that once this is understood than real skill will arrive.

{To understand power: Intention (Yi) expressed outward in fighting, needs to be the same as it's happening inside the body. 'Qi' is sunk down to 'Dantian'. Movement/ Action begins as the Intent (Yi) Stores-up (蓄 xù) then Issues (發 fā) internal power (内劲 nèijìn). It doesn't matter if it's Horizontal, Vertical, Slanted, Winding, Relaxed, Ferocious, Harmonizing, or a Strong type of power as they're all equal when it comes to the whole-body, integrated as-one, power. It's Elastic, Trembling, and Short when it strikes. The other person will rise up and fall when it goes out. To obtain this one has to study diligently and apply it regularly. If not then the student will only have graceful movements, maybe a decent understanding of it, but is still not be able to affect the opponent, then they lose the true value of the martial art and have an incomplete understanding of the way power is used.} [In other words, in the beginning these practices need to be raw, violent, and powerful and won't look graceful or clean so that one can first find the raw mechanical skill in their own body, and then later, when it does look skillful and crisp, there is actual power that makes it a martial art.]

{The second part to understanding power: Xin-Yi Quan and Xingyiquan both put great emphasis on the Internal Cultivation of Power and that there is a clear method to achieve it. BLJ and FLJ are really nothing more than a way to bring Internal Power out/ put it to use and both cultivate and grow the internal power of the body but are only just a given name to describe the process.

{As they're really only a name given to discern the methods, then why do we call them: "BLJ and FLJ"?

{Because in the Ancient Boxing textbook "The Yi Jin Jing; Secrets of Moving Qi; and Theory of Qi Points" there is: [...several esoteric things I'm just gonna skip over...,] and returning back to one's original state where 'True Energy' (Zhen Qi) pools and concentrates. When the 'Zhen Trigram's' Thunder quickly Issues (發 fā), then the 'Li Trigram's' Fire blazes and heats, causing the Water to Surge Upward (洪水波涌 Hongshui Bo Yong). So the ancients in their quest to understand everything about the human body asked, since this is a natural function, how can we intentionally awaken it?

{In the classic writings of China, "洪水波涌 Hongshui Bo Yong", is another way to describe what happens in "BLJ and FLJ" and the Daoist Cultivation practices that go along with the methods. Since it's similar to the way the ocean waves crash and collide into the beach and as it's coming out from the body of water we call this method "BLJ"; After the wave has crashed into the coastline, is retreating back out to the sea, and forming the shape that makes a 'Returning Wave' (Hui Lang) we call this direction of 'returning to the body of water' the method of "FLJ".

{When using the middle of the body to generate Power and force - where the power comes up from the perineum (Huiyin Point) and around the back of the spine, we call this "BLJ",which is also called "Striking the enemy from over the top and putting a lid over their power", which isn't really the actual application, just a name; When power comes up from the perineum (Huiyin Point) and around the front of the chest, we call this "FLJ" and is also called "The Knight moves with the opponent's force and flips up the lid, exposing their insides", which again isn't really an application but just a name.

{In actuality "BLJ and FLJ" are just names for the methods of using the middle of the body [the torso] and only have meaning if one already has a basic understanding of their physical functions and usage as the names themselves don't really contain the instructions.

{Some examples: Beng Quan and Pi Quan can use "BLJ". Pao Quan and Zuan Quan can use "FLJ" to obtain optimal delivery of power.

{"BLJ and FLJ" use Internal Cultivation practices and both "BLJ and FLJ" follow Internal Health Practices (neigong) and follow the Daoist concepts of "Ziwu Zhou Tian" The Method of Gathering Internal Energy in the Middle and "Fu Bei Zhou Tian" The Moving Method of Cultivating , Moving, and Arriving at the true skill of internal power (Nei Jin Gong Fu). Below I will introduce the cultivation methods of these Practices (Neigong) and describe the steps in order to practice and utilized the Daoist concepts of "Ziwu Zhou Tian" and "Fu Bei Zhou Tian".

{"Ziwu Zhou Tian" Method -

{【功法步骤】 Steps of Progression

{1, Standing, Sitting, or Lying down Postures can all be used, but it's important that the whole body is relaxed, the mind is quiet, the energy is calm. Attention is put on the breath and energy.}


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From the above text:

因为古拳谱《易筋经·贯气诀·点气论》中有：
似梦地着惊，似悟道忽省，似皮肤无意然火星，似寒侵骨髓打战悚，想情景，疾快猛，原来是真气泓浓。震雷迅发，离火焰烘，洪水波涌。欲学不悟个中窍，丢却别寻哪得醒？

{Because in the Ancient Boxing textbook "The Yi Jin Jing; Secrets of Moving Qi; and Theory of Qi Points" there is: [...several esoteric terms I'm just gonna skip over...,] and returning back to one's original state where 'True Energy' pools and concentrates. When the 'Zhen Trigram's' Thunder quickly Issues (發 fā), then the 'Li Trigram's' Fire blazes and heats, causing the Water to Surge Upward (洪水波涌 Hongshui Bo Yong). So the ancients in their quest to understand everything about the human body asked, since this is a natural function, how can we intentionally awaken it?}

震雷迅发(發)

{[When the] Zhen [Trigram's] Thunder (Lei) quickly issues (Fa).}

The 震卦 'Zhen Gua' ☳ ; symbolizing thunder (雷声(聲) Léi​shēng); and the sound of thunder issuing (发(發) Fa) makes a loud crack and startles people to move; so the Zhen Trigram also represents initial movement or starting/ beginning to move and in 'Bolang Jin' and 'Fanlang Jin' this movement starts with the movement of the tailbone/ sacrum. This initial movement of the tailbone is called 發 'Fa' (issuing).

The sound, like that of thunder (雷声 Léi​shēng), that accompanies the fully developed movements of the tailbone, dantian, and spine when one is 發 'Fa' (Issuing) / 波浪勁 'Bo Lang Jin' (Crashing/ Breaking Wave Power) / FLJ is a very distinct and noticeable sound to an outside observer. Of course when actually fighting the sound is of little importance. When learning to use 'Bolang Jin', the learning process is so long that you gradually become accustomed to the sound and are not even aware of it but at a certain point you can use the sound of it, when practicing, to be an indicator of it's smoothness or Crispness (脆 cuì).

While learning to use 波浪劲 'Bolang Jin' / 發 'Fa' (Issuing) the first quality to work on is to have it be done without warning, from cold (kicking cold) called 冷 'Lěng' (cold), which means done in an instant, from relatively any position of your body and with just a thought. It's easy to want to do it in quick succession at this stage but it's important to do it once then pause and try to do it again. Working on speed and quickness at this stage will only impede the process.

After you have a good grasp of doing it from 冷 'Lěng' then you can work on developing 脆 Cuì (crisp; crunchy; like a clear and loud voice) where the "Thunder sound" is kind of like fresh celery stalk and the short, abrupt, and crisp snapping sound it makes when it's broken in half. Where an overripe celery is limp and just bends in the middle but doesn't really make a sound. You should work on making the parts of your torso and body compact, efficient. Where in the 1st stage in order to begin to learn it you need to be relaxed to allow it to come about, in order to feel and listen to what your own body is teaching you. Where now at this stage you want to tighten everything back up while still allowing the force to get from tailbone, dantian, up the spine and out to the hand. It's not really recommended to focus on the sound as it's the feeling that's more important but when you become aware of how to replicate the same feeling over and over then you can use the quality of the sound as an indicator.

The final stage is to work on speed as up until this point you shouldn't be worried about how fast you can move your tailbone, body, or arm, and the arms can only move as fast as the torso/dantian and everything needs to be synced up and moving together. You will also need to work on and develop 'Leng' and 'Cui' in every different strike that you intend to use by drilling the individual strikes and techniques while using 波浪劲 'Bolang Jin' but you will find that some strikes are easier do it in than others, so you will have all your different arsenal of strikes and throws reaching the final stage at different moments in time. In this stage is where you start to work on executing the movement fast, or at a real-time speed (快 Kuài) for use in fighting. After you have at least a few strikes that you can 發力 'Fa Li' (Issue Force) in, using 波浪劲 'Bolang Jin' at full speed, smoothly, and without warning, then you can begin to incorporate them into your regular arsenal of fighting techniques and movements that make use of the body's normal/ natural 衝擊力 Chōng​jī​lì (Impact Force).

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腰脊为第一之主宰，猴头为第 二之主宰．心地为第三之主宰；丹田为第一之宾辅．掌指为第二之宾 辅．足掌为第三之宾辅。

{The Waist and the Spine are the 1st governor; the Neck and movement of the head is the 2nd governor; the opening and closing of the foot and ability to step and walk, without having to look down is the 3rd governor. The assistant to the 1st governor is the lower Dantian. The assistant to the 2nd governor is the palm and fingers of the hands. The assistant to the 3rd governor is the soles of the feet.}

1- The Waist (腰 Yao) is like the axle of a wheel (車軸 chē​zhóu). The Spine (脊 Ji) is like the trans-axle that connects the separate sets of wheels, and it transforms power from the waist up to the shoulders and arms. The 丹田 Dantian, being moved by the waist and the tucking and untucking of the tailbone of the spine (but, once developed it also has the capability of moving on it's own), and it's these movements that can assist and add to the power of the waist and spine via 'Bolang Jin' / Fajin/ Fali. The tucking under of the tailbone opens Mingmen point (the Gate of Life) and allows the power to move from the true Dantian (in the center (Zhong) of the body), out through Mingmen (the back point of the Dantian), and into the Chong Mai (Thrusting Vessel) inside the spinal column.

2- 猴头(頭) Hóu​tóu (Monkey Head) is a fruit and is another way to say 喉頭 'hóu​tóu (Throat/ Larnyx) because men have an Adam's Apple/ Monkey's Head Fruit in their throat. And the Chinese text says 猴頭 Hóu​tóu (Monkey's Head) is the 2nd Governor, but this is just a shortened label for a whole host of requirements and structured movements:

The crown of our head is normally pointing at an angle towards the back. Bringing the crown of the head (Baihui point) to the very top uppermost point, stretches up and lengthens the vertebrae of the neck and meanwhile tucking the chin down protects the throat/ Adam's apple but, more importantly, this closes-off Da Chui Point which is located below the cervical vertebrae in the spine, in between the two shoulders, and this point being closed off diverts power coming up the spine (from Bolang Jin) out to Neiguan Point (when striking with the forearms) or Laogong point in the palms for hitting with the hands. The movement of the arms and shape of the hands and fingers also assist this diverting of power with either more power going into one arm or the other, or even equal power like in some of the Double Palm strikes but more importantly aid and assist in preventing the power from going up into your own head and instead goes into the strike or throw. The shape of the hands (drawing-in and extending-out through Laogong point) can also then assist in bringing everything back to the Dantian immediately after the strike or throw is executed.

3- 心地 Xīn​dì (Lower Mind/ Mind-Ground) is our mind's ability to step, walk, and maneuver around without having to look down at the ground. Every time your foot lands on the ground the five toes should grasp the ground, leaving the two pads and heel of the foot on the ground but the arch is slightly lifted which draws up the Yongquan Point (Bubbling Well) and establishes a better root with 地心 Dì​xīn (the Earth's core). Timing the 'Bolang Jin' (power from the Dantian and spine) going out to the hands requires the foot to land on the ground as strike of the arm/ hand is landing so that there is an equalization or maximization of power being directed out to the hands and backed up with a root to the ground. So, therefore, the soles of the feet (drawing-in and extending-down of 'Yongquan' Point/ our Root to the ground is assisting our 心地 Xīn​dì (Lower Mind). Although what is more important is how this works when kicking an opponent and the opponent becomes like the ground and the soles of the feet/ opening and closing of Yongquan point is then used to divert more power, coming from the Dantian, out into the kicking foot, rather than going up into the arms.


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