The Deep-sticking Passages

Shenjin Zhannian Zeshu 深勁粘黏擇述

The Deep-sticking Passages 

Shenjin Zhannian Zeshu 深勁粘黏擇述

Introduction

The ability to establish and maintain connection while engaged in hand combat is a skill held in high esteem by tàijíquán (太極拳) practitioners throughout the art’s long history. ‘Sticking-adhering energy’ (zhān-nián jìn 粘黏勁) is mentioned in some of the earliest taijiquan literature, in which taijiquan masters sought to identify actions and qualities that players should cultivate in order to produce optimal conditions for sticking-adhering in martial arts situations, and to caution against those actions and qualities that lead players toward deficient connection. ‘The Sparring Hands Song’ (Dǎshǒu Gē 打手歌), which is considered to be the oldest of The Taijiquan Classics (Tàijíquán Jīng 太極拳經), includes this statement:

Enticed to advance, they stumble into emptiness—we engage, then immediately issue. ‘Stick,’ ‘connect,’ ‘adhere,’ and ‘follow’ (zhān lián nián suí 粘連黏隨) without ‘losing’ (diū 丟) or ‘reaching’ (dǐng 頂).

In their writings, early taijiquan masters sought to identify actions and qualities that players should cultivate in order to produce optimal conditions for sticking-adhering in martial arts situations, and to caution against those actions and qualities that lead players toward deficient connection. 

Sticking-adhering implies something more profound than merely sustaining physical contact with a practice partner or opponent. Where the attachment quality is superficial and characterized by either stiffness or slippery unevenness, connection is undermined and therefore might be described as ‘shallow sticking’ (qiǎnjìn zhānnián 淺勁粘黏). By contrast, ‘deep sticking’ (shēnjìn zhānnián 深勁粘黏) makes and maintains partner connection by resting into and supporting the point-of-contact. Deep sticking is characterized by a secure yet mutable joining that results in principled play according with the principles and values of taijiquan. Shallow sticking, on the other hand, leads toward spurious and unprincipled interaction.

A fresh review of the theme of ‘sticking-adhering’ as found in taijiquan literature may help contemporary taijiquan players in interpreting the zhan-nian concept in a way compatible with the recommendations of past masters who advocated this approach to martial arts training. The three passages examined here, referred to by this author as the ‘deep-sticking passages,’ address two all-important issues: sticking-adhering to an opponent and ‘perceptual movement’—ideas at the very heart of the art in terms of both martial art and self-cultivation. The unknown author of this material calls attention to what constitutes good connection skill in taijiquan and to what can go awry during practice. Players must develop great self-awareness if they are to heed this guidance for mastery of deep sticking and overcome the obstacles that hinder success. The analysis and commentary that follows make the ideas practicable.

Literary background of the Deep-sticking Passages

The deep-sticking passages appear in various forms throughout taijiquan literature. Although the date of their composition is unknown, their earliest appearance is as chapters four, five, and six in a collection of writings called Taiji Methods Explained (Tàijí Fǎshuō 太極法說), usually attributed to Yang Banhou (楊班侯; 1837–1892) and transcribed by Yang’s disciple and Wu-style Taijiquan (Wúshì Tàijíquán 吳氏太極拳) founder Wu Quanyou (吴全佑; 1834–1902). This body of work has more popularly come to be known as the ‘Yang-family Forty Chapters’ (Yángjiā Sìshí Piānzhāng 楊家四十篇章) or, simply, ‘The Forty Chapters’ (Sìshí Piān 四十篇). Some authors have abridged the deep-sticking passages and placed them alongside other taijiquan writings; for example, in his 1931 book Taijiquan Method and Application (Taijiquan Shiyong Fa 太極拳使用法), Yang Chengfu (楊澄甫) includes them (along with a selection of twenty-one other of The Forty Chapters) amongst commentaries on The Taijiquan Classics (Tàijíquán Jīng 太極拳經) and anecdotes about Yang family members. He does not attribute them to any source, and elsewhere in taijiquan literature they are described simply as ‘the writings of former masters.’

In The Forty Chapters, the deep-sticking passages are preceded by a discussion about the ‘thirteen-powers’ (shísānshì 十三勢), which is comprised of the ‘five stance-phases’ (wǔbù 五步) and the ‘eight gates’ (bāmén 八門). The text states that through the practice of exercises based on the five stance-phases/eight gates one can recover the lost ability to move and perceive in a child-like or natural manner and, ultimately, one can develop the capacity to ‘comprehend energy’ (dǒng jìn 懂勁). The emergence of dong jin in one’s taijiquan represents the first major breakthrough in the quest for advanced skill. Developing dong jin requires mastery of ‘perceptual movement’ (zhījué yùndòng 知覺運動), which has to do with the dual processes of ‘sensation-through-mobilization’ and ‘awareness-through-movement.’ The text proposes that sensing and awareness can be activated through push-hands practices based on ‘sticking,’ ‘adhering,’ ‘connecting,’ and ‘following.’ An explanation of these four words comprises the first of the deep-sticking passages. The second and third deep-sticking passages identify four hindrances to effective sticking-adhering and give encouragement for overcoming these obstacles.

New translation of the Deep-sticking Passages

First Deep-sticking Passage

The first of the deep-sticking passages, translated below and accompanied by the original Chinese, explains the four Chinese characters: ‘sticking,’ ‘adhering,’ ‘connecting,’ and ‘following’ (zhān nián lián suí 粘黏連隨). These are referred to by some authors and teachers as the ‘four do’s.’ They are about establishing and maintaining connection with a practice partner (or opponent/enemy) so as to cultivate and employ ‘perceptual movement,' an ability that leads to martial advantage and furthers self-cultivation.

Sticking, Adhering, Connecting, Following (zhān nián lián suí 粘黏連隨) 

What is called ‘sticking’ (zhān 粘) is raising upward to ‘uproot.’ What is called ‘adhering’ (nián黏) is unshakable clinging. What is called ‘connecting’ (lián 連) means abandoning ego so as to not separate. What is called ‘following’ (suí 隨) means if ‘that’ moves, ‘this’ responds. In short, it is impossible for a person to perceive through movement without being clear about ‘sticking, adhering, connecting, and following.' This is, therefore, the gōngfū (功夫) of zhan, nian, lian, sui—‘sticking, adhering, connecting, and following’—which is highly refined.

粘者，提上拔高之謂也。黏者，留戀繾綣之謂也。連者，舍己無離之謂也。 隨者，彼走此應之謂也。要之，人之知覺運動，非明粘,黏,連,隨不可。斯粘,連,連,隨之功夫，亦甚細矣。

Known as the ‘four do’s,’ ‘zhan, nian, lian, sui’ is a spoken phrase known to every Chinese taijiquan master. It is taken originally from ‘The Sparring Hands Song’ (Dǎshǒu Gē 打手歌), the oldest of the ‘Five Core Taijiquan Classics.’ The words can be translated as ‘sticking, adhering, connecting, following.’