Duan Zhixing (pinyin: Duàn Zhìxīng, jyutping: Dyun6 Zi3 Hing1, simplified: 段智兴, traditional: 段智興) was the former ruler of the Dali Kingdom1 and one of the Five Greats, the most powerful martial artists of his generation. Known by the title Southern Emperor during his reign, he later abdicated and became a monk with the Buddhist name Yideng to atone for past mistakes. He was renowned for his mastery of the One Yang Finger technique and his profound Buddhist compassion.
A descendant of Duan Yu, he inherited both the Duan family’s martial arts legacy and the tradition of abdicating imperial power to pursue Buddhist enlightenment. His character arc represents one of the most profound transformations in Jin Yong’s novels, from an obsessive ruler consumed by martial arts to a compassionate monk dedicated to healing and redemption.
Biography
Early life and reign
Born into the Duan royal family of Dali Kingdom, Duan Zhixing inherited the throne during a turbulent period marked by power struggles within the influential Gao family, whose authority had long eclipsed that of the ruling Duan dynasty. Throughout his reign from 1172 to 1200, he faced constant challenges to his authority from various Gao faction leaders who effectively controlled much of the kingdom’s administration.
Despite these political challenges, Duan Zhixing devoted himself obsessively to martial arts cultivation. His dedication to mastering the Duan family’s ancestral techniques, particularly the One Yang Finger, eventually earned him recognition as one of the Five Greats alongside Wang Chongyang, Huang Yaoshi, Ouyang Feng, and Hong Qigong. His title of Southern Emperor reflected both his royal status and the geographical location of his kingdom in southern China.
First Mount Hua Summit
Duan Zhixing participated in the legendary first Huashan Sword Summit at Mount Hua that determined the Five Greats. During this competition, he demonstrated the formidable power of his One Yang Finger technique, which could project streams of concentrated internal energy with devastating accuracy. His performance earned him a place among the five supreme masters of the martial arts world.
During this period, he also formed an important exchange relationship with Wang Chongyang, founder of the Quanzhen Order. Wang taught him the Innate Skill, a profound internal energy cultivation method, in exchange for learning the One Yang Finger. This exchange proved crucial, as Wang believed Duan’s technique would be essential for countering Ouyang Feng’s Toad Skill should the need arise.
Tragedy and transformation
Despite his martial arts achievements, Duan Zhixing’s obsession with cultivation led to personal tragedy. He neglected his beloved concubine Liu Ying. When Wang Chongyang visited Dali Palace to exchange martial arts with Duan Zhixing, he brought his sworn brother Zhou Botong along. Zhou Botong happened to see Concubine Liu practicing martial arts and offered to guide her. Lonely and feeling abandoned by the Emperor, Liu Ying was swayed by this attention they began a secret affair.
When Concubine Liu bore Zhou Botong’s child, the Dali Emperor showed great magmanity in caring for the infant as his woen. However, the infant became the target of Qiu Qianren, chief of the Iron Palm Keep. Qiu Qianren was one of the formidable martial artists who vied for the title of Champion Under Heaven in the next Huashan Sword Summit. Fearing Duan Zhixing’s rapid advancement in cultivation with Wang Chongyang’s Innate Skill would hinder his chances in the contest, Qiu Qianren infiltrated the Dali Palace to find a way to undermine him.
The Iron Palm Keep chief discovered the child and severely wounded the baby, knowing that Duan Zhixing would expend immense internal force to heal the infant. When Liu Ying desperately brought the dying infant to Duan Zhixing for healing, the Emperor initially prepared to save the child using his advanced medical skills and internal force.
However, upon opening the baby’s swaddling clothes, he discovered a silk handkerchief embroidered with the poem verse “Mandarin ducks weaving, desiring to fly as a pair”—a reference to the Four Woven Songs that indicated Liu Ying’s heart still belonged to Zhou Botong. Consumed by jealousy and wounded pride, Duan Zhixing refused to treat the infant. His decision was also influenced by concerns about depleting his own internal force before the upcoming Huashan Sword Summit, making him an easy target for ambitious rivals like Qiu Qianren.
The innocent child died as a result of this tragic convergence of Qiu’s ruthless ambition and Duan Zhixing’s jealous refusal to intervene. The infant’s death transformed Yinggu’s hair from black to white overnight from grief and created a cycle of vengeance that would haunt both men for decades to come.
Devastated by guilt and remorse over his failure as both a ruler and a human being to save an innocent life due to his personal jealousy, Duan Zhixing made the momentous decision to abdicate his throne. Following the Duan family tradition of renouncing worldly power to pursue Buddhist enlightenment, he became a monk and took the Buddhist name Yideng, meaning “One Lamp,” symbolising his desire to illuminate the path to redemption for himself and others.
Life as Great Master Yideng
After his abdication, Duan Zhixing retreated to a remote temple where he dedicated himself to Buddhist practice and the healing arts. His four most loyal ministers—Chu Dongshan, Zhang Shaoshou, Wu Santong, and Zhu Ziliu—followed him into religious life, disguising themselves as a fisherman, woodcutter, farmer, and scholar respectively while serving as his guardians and assistants.
During this period, Yideng transformed his martial arts focus from combat to healing. He developed his One Yang Finger technique into a powerful therapeutic tool, capable of purging poison from the body, clearing blocked meridians, and treating severe internal injuries. His Buddhist practice deepened his understanding of compassion and selflessness, fundamentally changing his character from the obsessive ruler he had once been.
Encounter with Guo Jing and Huang Rong
Yideng’s most significant appearance in The Legend of the Condor Heroes occurred when Guo Jing brought the critically wounded Huang Rong to seek his help. Huang Rong had suffered severe internal injuries from Qiu Qianren’s Iron Palm technique, and conventional healing methods proved ineffective.
Despite knowing that Yinggu might seek revenge against him, Yideng agreed to help without hesitation. Using his advanced One Yang Finger technique and sacrificing much of his own internal energy, he successfully healed Huang Rong’s injuries. The healing process was so intensive that it left him temporarily weakened and vulnerable to attack.
True to expectations, Yinggu appeared shortly after the healing, intent on taking her long-awaited revenge against the weakened monk. However, Guo Jing and the recovered Huang Rong intervened to protect their benefactor. Through their intervention and Guo Jing’s sharing of knowledge from the Nine Yin Manual, Yideng was able to recover his strength.
Redemption of Qiu Qianren
During the Second Mount Hua Summit, Yideng demonstrated the depth of his transformation through his treatment of Qiu Qianren. When Qiu Qianren fell from a cliff during the contest, facing certain death, Yideng risked his own life to save his former enemy—the very man who had killed the infant and caused his personal tragedy.
This act of compassion so moved Qiu Qianren that he experienced a profound spiritual awakening. Overwhelmed with remorse for his past crimes and gratitude for Yideng’s mercy, he begged to become the monk’s disciple. Yideng accepted him, giving him the Buddhist name Ci’en, meaning “Compassionate Grace,” and guiding him onto the path of redemption.
Encounter with Yang Guo and Xiaolongnü
After the Mongols conquered Dali Kingdom, Yideng continued his Buddhist practice and healing work.
He appeared at Passionless Valley to assist Yang Guo and Xiaolongnü in their confrontation with Gongsun Zhi and Qiu Qianchi. His intervention proved crucial in resolving the conflict and ensuring the safety of the protagonists.
Later, Yideng participated in the defense of Xiangyang against Mongol invasion forces. Despite his advanced age and religious vows, he recognised the importance of protecting innocent lives and joined the resistance effort alongside other martial arts masters. His participation demonstrated that his commitment to compassion extended to protecting his homeland and its people.
At the Third Huashan Sword Summit held during this period, Yideng retained his position among the new Five Greats, though his title was changed from Southern Emperor to Southern Monk to reflect his religious transformation.
Personality and traits
Physical appearance
Duan Zhixing was described as having a dignified bearing befitting his royal heritage. As Emperor, he possessed the natural authority and presence of a ruler, with features that reflected both intelligence and determination. After becoming Great Master Yideng, his appearance took on the serene and compassionate qualities of a dedicated Buddhist monk, with his hair shaved and wearing simple religious robes.
Character transformation
Duan Zhixing’s character underwent one of the most profound transformations in Jin Yong’s novels. As Emperor, he was driven by an obsessive pursuit of martial arts mastery that blinded him to the needs of those around him. His refusal to save Liu Ying’s child represented the nadir of his humanity, showing how martial arts obsession could corrupt even a fundamentally good person.
His transformation into Great Master Yideng represented a complete reversal of these traits. Through Buddhist practice and genuine remorse, he developed deep compassion, selflessness, and a commitment to healing rather than harming. His willingness to save his greatest enemy, Qiu Qianren, demonstrated the sincerity and completeness of his spiritual transformation.
Values and principles
As Great Master Yideng, he embodied the Buddhist principles of compassion, forgiveness, and selfless service to others. His approach to martial arts evolved from combat-focused to healing-centered, using his abilities to help rather than harm. His acceptance of Qiu Qianren as a disciple showed his belief in the possibility of redemption for all beings, regardless of their past actions.
Martial arts abilities
One Yang Finger
Duan Zhixing’s signature technique, the One Yang Finger, represented one of the most versatile and powerful martial arts in the jianghu. This technique allowed him to channel concentrated internal energy through his fingertips, creating effects ranging from devastating attacks to precise healing interventions.
In combat applications, the One Yang Finger could project streams of energy capable of penetrating armor and inflicting severe internal injuries. The technique’s precision allowed for strikes at specific acupuncture points, enabling the user to disable opponents without necessarily causing permanent harm. The energy projection could reach considerable distances, making it effective in both close combat and ranged engagement.
After his transformation into Great Master Yideng, he refined the technique’s healing applications. By carefully modulating the energy flow and targeting specific meridian points, he could:
- Clear blocked energy channels and restore proper qi circulation
- Purge toxins and poisons from the body
- Stimulate natural healing processes for severe internal injuries
- Transfer his own life force to critically injured patients
The healing applications required exceptional control and often came at significant personal cost, as demonstrated when he healed Huang Rong by sacrificing much of his own internal energy.
Innate Skill
The Innate Skill that Duan Zhixing learnt from Wang Chongyang provided him with advanced internal energy cultivation methods rooted in Taoist philosophy. This technique complemented his One Yang Finger by providing a deeper foundation for energy cultivation and storage.
The Innate Skill emphasized:
- Natural energy flow in harmony with universal principles
- Increased energy storage capacity and endurance
- Enhanced sensitivity to opponent’s energy patterns
- Integration of breathing, meditation, and movement practices
Wang Chongyang had specifically chosen to teach this technique to Duan Zhixing because he believed it would enable the Dali ruler to effectively counter Ouyang Feng’s Toad Stance should the need arise. The complementary nature of these techniques made Duan one of the most formidable opponents for Ouyang Feng among the Five Greats.
Buddhist martial arts integration
After becoming Great Master Yideng, Duan Zhixing developed a unique approach to martial arts that integrated Buddhist principles with combat techniques. This integration manifested in several ways:
- Compassionate application: Using martial skills primarily for healing and protection rather than aggression
- Mental cultivation: Developing equanimity and emotional control through meditation practices
- Karmic awareness: Understanding the long-term consequences of actions and choosing responses that minimized harm
- Selfless service: Prioritizing others’ welfare over personal advancement or glory
This approach made him a unique figure among the Five Greats, as he represented the possibility of using supreme martial arts ability in service of spiritual and moral principles rather than personal gain.
Relationships
Liu Ying (Yinggu)
Duan Zhixing’s relationship with Liu Ying represented both his greatest failure and the catalyst for his redemption. As his beloved concubine, she had looked to him for love and attention, but his obsession with martial arts led him to neglect her emotional needs. When she sought comfort elsewhere and bore Zhou Botong’s child, Duan’s refusal to save the infant revealed the depth of his selfishness and pride.
The tragic death of the child created a permanent rift between them, with Liu Ying swearing vengeance and living in exile while plotting revenge. Their relationship symbolized how martial arts obsession could destroy personal bonds and create lasting suffering. Even after his transformation into Great Master Yideng, their relationship remained strained, though his act of saving Huang Rong despite knowing Liu Ying might attack him showed his genuine remorse.
Zhou Botong
Duan Zhixing’s relationship with Zhou Botong was complicated by both martial arts connections and personal tragedy. Zhou’s affair with Liu Ying occurred during a visit to teach martial arts exchanges between the masters. While Duan Zhixing was initially angry about the affair, his later transformation as Great Master Yideng led him to understand the role his own neglect had played in the situation.
The relationship demonstrated the complex interconnections among the Five Greats and how personal conflicts could arise even among respected masters. Zhou Botong’s guilt over the affair and its consequences also influenced his later behavior and relationships.
The Four Disciples
The loyalty of Chu Dongshan, Zhang Shaoshou, Wu Santong, and Zhu Ziliu represented one of the most remarkable aspects of Duan Zhixing’s story. These four high-ranking officials of the Dali Kingdom willingly abandoned their positions and worldly status to follow their emperor into religious life.
Their decision to serve as his protectors while disguising themselves as common tradesmen showed both their personal loyalty and their recognition of his spiritual transformation. Each brought their specialized skills to their new roles:
- Chu Dongshan (the Fisherman): Former naval admiral who used his knowledge of waterways and boat handling
- Zhang Shaoshou (the Woodcutter): Former army general who utilized his survival and tracking skills
- Wu Santong (the Farmer): Former palace guard chief who applied his protective instincts to agricultural disguise
- Zhu Ziliu (the Scholar): Former premier who maintained his intellectual pursuits while serving his master
Their collective dedication created a protective environment that allowed Yideng to pursue his Buddhist practice while remaining accessible to those who needed his healing abilities.
Qiu Qianren
The transformation of Duan Zhixing’s relationship with Qiu Qianren from bitter enmity to master-disciple bond represented the ultimate test and proof of his spiritual development. Qiu Qianren had committed the act that destroyed Duan’s family life and triggered his spiritual crisis by killing Liu Ying’s infant.
Despite having every reason for hatred and revenge, Yideng’s decision to save Qiu Qianren’s life demonstrated the completeness of his transformation. His acceptance of Qiu as a disciple, renaming him Ci’en, showed his belief in universal redemption and the possibility of spiritual transformation even for the most hardened criminals.
This relationship became a model for Buddhist compassion and forgiveness, showing how love could triumph over hatred and how mercy could transform both giver and receiver.
Wang Chongyang and the Five Greats
As one of the Five Greats, Duan Zhixing maintained important relationships with his peers, particularly Wang Chongyang. Their martial arts exchange—the First Heaven Skill for the One Yang Finger—represented mutual respect between masters and strategic preparation for future challenges.
Wang Chongyang’s specific intention that Duan should be able to counter Ouyang Feng showed the level of trust and responsibility shared among the Five Greats. Even after Wang’s death, Duan continued to honor these relationships and responsibilities, as shown by his participation in various martial arts world events.
Behind the scenes
Duan Zhixing represents one of Jin Yong’s most complex character studies, embodying themes of power, obsession, redemption, and spiritual transformation. His character arc serves multiple narrative functions within the Condor Trilogy, providing both a moral lesson about the dangers of martial arts obsession and a positive example of genuine spiritual growth.
Historical inspiration
The character was inspired by the historical Emperor Xuanzong of Dali (also named Duan Zhixing), who ruled the Dali Kingdom from 1172 to 1200. Like his fictional counterpart, the historical Duan Zhixing faced political challenges from powerful ministerial families and eventually died in 1200, shortly before the kingdom’s conquest by Mongol forces.
However, Jin Yong’s fictional version diverges significantly from historical records, particularly in the areas of martial arts mastery and Buddhist transformation. The historical Duan Zhixing’s reign was marked by political turmoil rather than martial arts achievement, and there is no historical evidence for the personal tragedy and spiritual transformation that defines the fictional character.
Literary significance
Within the broader context of Jin Yong’s work, Duan Zhixing/Great Master Yideng serves several important functions:
- Moral exemplar: His transformation demonstrates the possibility of genuine redemption and spiritual growth
- Cultural bridge: His character connects martial arts tradition with Buddhist philosophy
- Generational link: As a descendant of Duan Yu from Demi-Gods and Semi-Devils, he provides continuity between Jin Yong’s novels
- Thematic anchor: His story reinforces themes about the proper use of power and the importance of compassion
The character’s evolution from Southern Emperor to Southern Monk reflects broader themes in Chinese culture about the relationship between worldly power and spiritual achievement, echoing historical patterns of rulers who abdicated to pursue religious enlightenment.
Portrayals
Duan Zhixing/Great Master Yideng has been portrayed by numerous actors in film and television adaptations of Jin Yong’s novels:
The Legend of the Condor Heroes
- 1976 series – Chung Chih-Kuang
- 1983 series – Lau Siu Ming
- 1988 series – Fan Rixing
- 1994 series – Newton Lai
- 2003 series – Wang Weiguo
- 2008 series – Xiao Rongsheng
- 2017 series – Ray Liu
- 2024 series – Peter Ho
The Return of the Condor Heroes
- 1976 series – Chung Chih-Kuang
- 1983 series – Lau Siu Ming
- 1984 series – Cho Boon-Feng
- 1995 series – Newton Lai
- 1998 series – Lee Li-chun
- 1998 series – Liang Tian
- 2006 series – Wang Weiguo
- 2014 series – Ji Chen
External links
- Duan Zhixing on Wikipedia
- Duan Zhixing (Chinese) on Chinese Wikipedia