Master Dong Yingjie (董英杰, Dǒng Yīngjié, 1897–1961) stands as one of the most distinguished direct disciples of Yang Chengfu (杨澄甫, Yáng Chéngfǔ) — the grandson of Yang Luchan (杨露禅, Yáng Lùchán), the founder of Yang-style Taijiquan.

Widely revered in martial arts circles, Master Dong is recognized as a highly influential Taijiquan master whose teachings continue to inspire practitioners worldwide.

1. What Is Taiji?

Master Dong elucidated:

“The Classic of the Way (Dao De Jing) states: ‘One Yin, one Yang is called the Dao’ (一阴一阳之谓道, Yī yīn yī yáng zhī wèi dào).

Taiji (太极, Tàijí) represents the interplay of Yin and Yang (阴阳, Yīnyáng). Therefore, in practicing Taijiquan, one must maintain awareness of one Yin and one Yang, one Empty (虚, Xū) and one Solid (实, Shí) in every movement.”

2. The Essence of Taijiquan

According to Master Dong:

“Taijiquan (太极拳, Tàijíquán) originated as an internal art of the Wudang (武当, Wǔdāng) tradition.

The Thirteen Postures of Taiji (太极十三势, Tàijí shísān shì) fundamentally constitute Daoyin (导引, Dǎoyǐn) exercises, which guide the flow of qi and blood. These Thirteen Postures flow continuously without interruption, hence being termed Long Fist (长拳, Chángquán).

Whether expanding or contracting, one never departs from the principles of Taiji.”

He maintained that Taijiquan represents an ancient Chinese Daoyin technique — a martial art belonging to the internal training methods of Wudang.

This boxing system employs the “Thirteen Postures”:

Eight Hand Techniques (八门, Bāmén):

Ward Off (掤, Péng), Roll Back (捋, Lǚ), Press (挤, Jǐ), Push (按, Àn), Pluck (採, Cǎi), Split (挒, Liè), Elbow Strike (肘, Zhǒu), and Shoulder Strike (靠, Kào).

Five Steps (五步, Wǔbù):

Advance (前进, Qiánjìn), Retreat (后退, Hòutuì), Step Left (左顾, Zuǒgù), Step Right (右盼, Yòupàn), and Central Equilibrium (中定, Zhōngdìng).

Together, these elements form the core of Taijiquan postures and training sequences (套路, Tàolù).

Practice should emulate flowing clouds and running water — continuous and unbroken. Whether training in the large frame (大架, Dàjià – expansive and open) or small frame (小架, Xiǎojià – compact and precise), every movement must observe the dynamic balance of Yin and Yang, Empty and Solid.

3. The Profundity of Taijiquan

Master Dong revealed:

“Practice and combat applications revolve around Empty and Solid. Empty can transform into Solid, and Solid can become Empty. While opponents cannot comprehend me, I alone understand them — herein lies the profundity.

The complete essence and subtlety of Taijiquan reside in the marvelous application of these two concepts: Empty and Solid.”

The Boxing Treatise (拳论, Quánlùn) states:

“Every position has its Empty and Solid aspects; throughout, there is always this one Empty and Solid”

(一处有一处虚实，处处总此一虚实, Yī chù yǒu yī chù xūshí, chù chù zǒng cǐ yī xūshí).

The ability to clearly distinguish (分清, Fēnqīng) Empty and Solid — recognizing Solid within Empty and Empty within Solid — constitutes the core of proper training.

As Master Dong noted: “Understanding the terminology is easy; cultivating genuine skill is difficult.”

4. Foundational Training Principles

Master Dong summarized the essential requirements:

“Practice never departs from: Relaxed Shoulders and Sunk Elbows, Sinking Qi to the Dantian, Contained Chest and Raised Back, Centered Coccyx, and Elevated Spirit with Headtop Energy”

(松肩沉肘，气沉丹田，含胸拔背，尾闾中正，虚灵顶劲, Sōng jiān chén zhǒu, qì chén dāntián, hán xiōng bá bèi, wěilǘ zhōngzhèng, xū líng dǐng jìn).

Relaxed Shoulders and Sunk Elbows (松肩沉肘, Sōng jiān chén zhǒu): Shoulders remain relaxed and downward; elbows sink naturally without exertion.

Sinking Qi to the Dantian (气沉丹田, Qì chén dāntián): Breath flows naturally, sinking to the dantian (丹田, Dāntián), facilitating natural abdominal expansion and contraction.

Contained Chest and Raised Back (含胸拔背, Hán xiōng bá bèi): The chest gently draws inward while the upper back naturally expands upward, maintaining the principle of “Centered Coccyx.”

Elevated Spirit with Headtop Energy (虚灵顶劲, Xū líng dǐng jìn): Practice with calmness and steadiness, maintaining mental alertness and upward energy through the crown for balance and vitality.

5. Training Methodology in Taijiquan

Master Dong explained:

“The training method of Taiji involves: using the mind to direct qi, avoiding crude force, and following naturalness”

(以心行气，不用拙力，纯任自然, Yǐ xīn xíng qì, bù yòng zhuō lì, chún rèn zìrán).

This ensures that sinews and bones remain unstrained, and the body avoids fatigue.

He elaborated:

“Taiji training cultivates skill through sunk shoulders, sunk elbows, and qi sunk to the dantian. When qi permeates the dantian, where intention goes, qi follows.

Upon reaching this level, one’s potential becomes limitless.”

This embodies the ancient saying: “Extreme softness leads to extreme hardness” (极柔软然后极坚刚, Jí róuruǎn ránhòu jí jiāngāng).

6. Breathing in Taijiquan

Master Dong advised:

“During practice, breathing should remain natural. Avoid forced deep breathing. Only when skill becomes refined may one regulate the breath — premature regulation may cause harm.”

7. Preservation of Taijiquan’s Essence

Master Dong refuted claims of deterioration:

“With complete dedication to study, one can certainly attain its full function — though it demands perseverance and diligent effort.”

He emphasized:

“First comes diligence; second comes comprehension.”

He observed that:

“While predecessors possessed superior skill, contemporary practitioners excel in theory. Nowadays, abundant theory coexists with specialized training, yet progress remains limited.”

Regarding martial virtue, he stressed:

“Students must respect teachers and honor the Dao — this cannot be overlooked. Those seeking genuine skill must pay particular attention to it.”

He criticized those practicing only “superficial aspects” (皮毛, Pímáo), without diligence or proper guidance, thus failing to attain real skill.

8. Variations in Yang-Style Taijiquan

Master Dong clarified:

“While Yang-style Taijiquan (杨氏太极拳, Yángshì Tàijíquán) is often described as having three frames — large, medium, and small — in truth, there is only one core set. Through proficient practice, it naturally transforms: high or low, fast or slow, according to one’s inclination.”

He noted the distinctive styles of masters such as Zhao Lin, Yang Chengfu, and Yang Shaohou, explaining that his own form integrated their essences into one that was “compact, yet neither fast nor slow.”

For beginners, he recommended practicing with expansive, soft, and relaxed movements.

9. “First Seek Expansion, Then Seek Compactness”

Master Dong explained this progression:

Expansion (开展, Kāizhǎn): The initial stage emphasizes large, open postures to loosen sinews and bones while promoting the circulation of qi and blood.

Compactness (紧凑, Jǐncòu): The advanced stage focuses on refining the unity of sinews, bones, flesh, and spirit once the physical foundation is established.

He corrected the misconception that compactness means simply smaller movements. Rather, Expansion refers to external form, while Compactness concerns internal spirit — sequential stages of development, not opposing styles.

10. “First in the Mind, Then in the Body”

Master Dong interpreted this principle from Understanding How to Practice (行功心解, Xínggōng Xīnjiě) through analogy:

Beginner Stage: Conscious mental calculation and technical planning predominate.

Advanced Stage: Through repeated practice, the body responds spontaneously without conscious thought — reaching the state of “the hand moves without awareness” (不知手之舞, Bù zhī shǒu zhī wǔ).

This underscores the necessity of practical combat training until responses become instinctive.

11. Cultivating “Inspiration” for Combat Effectiveness

Master Dong believed that humans possess natural intuition (灵感, Línggǎn).

To achieve the combat qualities of “Stability, Precision, and Decisiveness” (稳准狠, Wěn Zhǔn Hěn), one must first cultivate this intuitive awareness.

He cited Wang Zongyue (王宗岳, Wáng Zōngyuè):

“When the opponent remains still, I stay tranquil; at their slightest movement, I anticipate them”

(彼不动，己不动；彼微动，己先动, Bǐ bù dòng, jǐ bù dòng; bǐ wēi dòng, jǐ xiān dòng).

The practitioner must seize the initiative at the critical moment when the opponent “intends to move but has not yet moved.”

12. The Principle of “Five Bows in One Body”

This fundamental concept requires the body to function as five interconnected bows (一身备五弓, Yìshēn bèi wǔ gōng), generating unified power:

Torso Bow (身弓, Shēn gōng): The waist — particularly the Mingmen point (命门, Mìngmén) — serves as the bow’s handle (弓把, Gōngbǎ), with the upper tip extending to Dazhui (大椎, Dàzhuī) and the lower tip to the coccyx (尾闾, Wěilǘ).

Arm Bows (手弓, Shǒu gōng): Each elbow acts as the handle, with the shoulder (肩井, Jiānjǐng) and palm forming the tips (弓梢, Gōngshāo). Power originates from the waist, transmits through the elbow, and issues from the hand.

Leg Bows (腿弓, Tuǐ gōng): The knee functions as the handle, with the hip and foot as the tips. Power transforms through lifting, stepping, and sitting actions.

These five bows integrate into a single coordinated system, moving harmoniously around the spine as the central axis, following the classical principle:

“Power initiates from the heels, transforms in the legs, stores in the chest, moves through the shoulders, and is commanded by the waist”

(起劲于脚根，变换在腿，含蓄在胸，运动在两肩，主宰在腰, Qǐ jìn yú jiǎogēn, biànhuàn zài tuǐ, hánxù zài xiōng, yùndòng zài liǎng jiān, zhǔzǎi zài yāo).

This embodies the essence of whole-body coordinated power in Taijiquan.

Conclusion

Master Dong Yingjie’s teachings offer not only guiding principles for Taijiquan practitioners but also profound insights for all martial artists.

His legacy emphasizes the integration of philosophical depth (Yin–Yang, Empty–Solid) with practical training and persistent cultivation.

The essential lessons of “respecting teachers and honoring the Dao,” “using the mind to direct qi,” and developing the ‘five bows in one body’ remain timeless — guiding contemporary practitioners on a lifelong journey of discovery, refinement, and self-mastery in the art of Taijiquan.