Introduction

In the winter of 1661, the Qing Empire received shocking news: Emperor Shunzhi, born Aisin Gioro Fulin, had passed away at the young age of 23. This premature death of the first Qing emperor to rule from Beijing’s Forbidden City immediately sparked speculation and gave rise to one of Chinese history’s most enduring legends—that the emperor had not actually died but had instead renounced his throne to become a Buddhist monk. This article explores the historical context, the evidence behind the legend, and the complex relationship between Emperor Shunzhi and Buddhism that made such speculation plausible.

Historical Context: The Qing Consolidation of Power

The Shunzhi Emperor’s reign marked a critical transitional period in Chinese history. Following the Manchu conquest of Beijing in 1644, the Qing dynasty faced the enormous challenge of governing a vast empire with a predominantly Han Chinese population. The young emperor ascended the throne at just five years old, with real power initially resting in the hands of his uncle, Prince Regent Dorgon.

Dorgon’s death in 1650 marked a turning point, as the twelve-year-old emperor began his personal rule amidst ongoing military campaigns to suppress Ming loyalists and consolidate Qing authority. This period was characterized by significant cultural tension between Manchu traditions and Han Chinese customs, as well as ongoing efforts to legitimize foreign rule over China proper. The emperor’s personal struggles with these immense responsibilities would later become central to understanding his attraction to Buddhism.

The Official Account and Alternative Narrative

According to official Qing records, Emperor Shunzhi died of smallpox on February 5, 1661. Smallpox was indeed a common and often fatal disease during this period, particularly feared by the Manchu rulers who had less immunity than their Han Chinese subjects. The court implemented standard mourning procedures, and the emperor’s third son, Xuanye, ascended the throne as the Kangxi Emperor.

Almost immediately, however, alternative narratives began circulating among the populace. The sudden death of a young emperor without clear public signs of illness naturally fueled speculation. The rumor emerged that the emperor had not actually died but had staged his death to escape the burdens of imperial rule. According to this version, the coffin interred in the Eastern Qing Tombs was empty, while the true emperor had taken monastic vows at Wutai Mountain, a sacred Buddhist site.

Evidence Supporting the Monastic Theory

Several pieces of circumstantial evidence have been cited over centuries to support the theory that Emperor Shunzhi became a monk rather than dying young.

The early Qing poet Wu Weiye composed “Ode to the Cool Mountain” containing the line “The chamber star surprisingly did not move, a white jade coffin descended from heaven.” Later interpreters suggested this was a metaphorical reference to the emperor’s supposed monastic retreat to Wutai Mountain following the death of his beloved consort Donggo.

Historical records show that Emperor Kangxi made five visits to Wutai Mountain during his six western tours. While officially these were religious pilgrimages, popular interpretation held that the emperor was secretly visiting his father, who had taken monastic vows there.

During the Boxer Rebellion in 1900, when Empress Dowager Cixi and Emperor Guangxu fled to Wutai Mountain, local monks reportedly produced imperial utensils to serve them. These were speculated to be items that Emperor Shunzhi had brought with him when he entered monastic life.

Weng Tonghe, tutor to Emperor Guangxu, recorded in his diary a poem he saw on a wooden board in the Western Hills near Beijing. The poem contained lines such as “I am originally a monk from the West, why then did I fall into the imperial household? For eighteen years I had no freedom, the rivers and mountains rest during my time. Now I let go and return to the mountains, regardless of the countless autumns to come.” The straightforward style and content led some to attribute it to Emperor Shunzhi.

While none of these points constitute definitive proof, they collectively created a compelling narrative that has persisted for centuries in Chinese folklore, literature, and drama.

Shunzhi’s Buddhist Connections and Spiritual Yearnings

The plausibility of the monastic legend stems largely from Emperor Shunzhi’s documented interest in Buddhism, which began around the time he assumed personal rule in 1651.

The emperor’s introduction to Buddhism reportedly occurred during a hunting expedition to Jingzhong Mountain in Hebei province. There he learned of the Buddhist master Bie Shan, who had been meditating in a cave for nine years. Impressed by the monk’s dedication, the emperor visited him and was so taken with their conversation that he later established the Wanshan Hall in the imperial gardens for Buddhist practice, though Bie Shan himself declined to stay permanently.

This encounter opened a new world to the young emperor, who became increasingly fascinated with Buddhist philosophy and practice. He began inviting prominent Buddhist masters to court, including:

Hampo Xingcong, known for his eloquent speech. When the emperor asked how he could pursue Buddhist practice while managing state affairs, the monk cleverly replied that the emperor was the reincarnation of a golden wheel-turning king who naturally understood Buddhist teachings without needing formal instruction.

Yulin Tongxiu, who supposedly gave the emperor the Buddhist name “Xingchi” .

Muchen Daomin, to whom the emperor reportedly confessed: “I think indeed I was a monk in my previous life. Now whenever I visit temples and see the clean, bright rooms of monks, I linger, unable to leave.” He also stated: “If not for my concern for the Empress Dowager, I would follow you, old master, and leave to become a monk.”

Under the influence of these religious figures, Emperor Shunzhi developed increasingly strong Buddhist convictions. He began to view his imperial position as temporary and illusory, expressing belief that only through Buddhist practice could he escape the cycle of rebirth and suffering.

Psychological and Political Pressures

The emperor’s attraction to Buddhism must be understood within the context of substantial personal and political pressures. Having assumed personal rule as a young teenager following Dorgon’s death, Shunzhi faced enormous challenges in governing a restive empire.

His relationship with his mother, Empress Dowager Xiaozhuang, was complex and sometimes strained, particularly regarding his romantic attachments. The death of his favorite consort, Donggo, in 1660 reportedly devastated the emperor, who according to some accounts considered abdicating shortly before his own death.

The immense burden of state affairs, combined with personal tragedies and the cultural challenges of mediating between Manchu and Han traditions, created significant psychological stress that made the idea of monastic retreat increasingly appealing.

Historical Analysis of the Evidence

Modern historians generally accept the official account of Emperor Shunzhi’s death from smallpox, while acknowledging why the monastic legend developed and persisted.

The smallpox explanation is consistent with historical reality—several Manchu rulers contracted the disease, and the selection of the Kangxi Emperor as successor was influenced by his having survived smallpox and thus gained immunity.

The poetic “evidence” from Wu Weiye is ambiguous at best, as metaphorical language was standard in classical Chinese poetry. The Kangxi Emperor’s visits to Wutai Mountain were consistent with imperial patronage of Buddhism, a standard practice for legitimizing rule. The imperial utensils at Wutai Mountain during the Boxer Rebellion could have arrived through various channels, not necessarily with an abdicated emperor. The poem recorded by Weng Tonghe lacks provenance and may well have been composed by someone else entirely.

What remains significant historically is not whether the legend is true, but why it emerged and endured. The story reflects broader cultural tensions during the early Qing period and the very real attraction that Buddhism held for the emperor.

Cultural Impact and Legacy

The legend of Emperor Shunzhi’s monastic retreat has had remarkable longevity in Chinese culture. It has appeared in numerous literary works, operas, and television dramas, often romanticized as a story of love and enlightenment triumphing over worldly power.

The narrative resonates because it represents a universal fantasy of escaping worldly burdens for spiritual peace. It also reflects the complex relationship between political power and personal freedom, a theme that continues to resonate across cultures and historical periods.

For the Qing dynasty itself, the legend may have served a political purpose by softening the image of a conquering regime through the humanizing story of an emperor so devoted to Chinese culture and religion that he would abandon his throne.

Conclusion

The mystery of Emperor Shunzhi’s final days continues to captivate historians and the public alike. While the weight of evidence supports the official account of his death from smallpox at age 23, the persistence of the monastic legend reveals important truths about the emperor’s spiritual inclinations and the psychological pressures of his rule.

What remains undeniable is Emperor Shunzhi’s genuine engagement with Buddhism and his documented expressions of desire to renounce worldly affairs. This historical reality, combined with his premature death, created fertile ground for a legend that has endured for over three centuries. The story continues to remind us of the complex relationship between power and spirituality, and the universal human yearning for meaning beyond worldly achievements.