A Dynasty Steeped in Buddhist Tradition

The Qing Dynasty (1644–1912) is often remembered for its military conquests and bureaucratic rigor, but one of its most intriguing rulers, the Shunzhi Emperor (r. 1643–1661), harbored a deep and unconventional passion: Buddhism. Born Fulin, Shunzhi ascended the throne at just five years old, becoming the first Qing emperor to rule over a unified China. His reign was marked by political turbulence, yet his personal life reveals a profound spiritual quest shaped by familial devotion to Buddhism.

Shunzhi’s grandfather, Hong Taiji, and his father, Huang Taiji, had both maintained ties with Tibetan Buddhism, a faith strategically embraced to consolidate Manchu rule over Mongol and Tibetan regions. However, it was his mother, Empress Dowager Xiaozhuang, whose piety left an indelible mark on the young emperor. Historical records describe her as a devout Buddhist, with surviving portraits depicting her in reverent prayer. Growing up in this environment, Shunzhi developed an early fascination with Buddhist teachings, viewing them as both mystical and sacred.

The Emperor and His Four Guiding Masters

By the mid-1650s, Shunzhi’s interest in Buddhism evolved into a serious pursuit of spiritual guidance. He formed close relationships with four prominent Chan (Zen) Buddhist masters, whose influence would shape his reign—and nearly upend it.

### Hampo Xingcong: The First Spiritual Confidant

In 1657, Shunzhi encountered Hampo Xingcong (1610–1666), a monk from Fujian known for his wisdom. The emperor was so taken by their conversation during a visit to Nanhaizi hunting park that he bestowed upon Hampo the honorific title “Mingjue Chanshi” (Enlightened Awakening Master). This marked the beginning of Shunzhi’s formal engagement with Buddhist teachers. Hampo’s teachings grounded the emperor in Chan principles, though their time together was cut short by the monk’s death in 1666.

### Yulin Xiu: The Imperial Mentor

The most influential of Shunzhi’s spiritual advisors was Yulin Xiu (1614–1675), a monk from Jiangsu summoned to Beijing in 1658. Yulin’s erudition and charisma captivated the emperor, who treated him as a revered teacher, even performing Buddhist prostrations in his presence. Shunzhi’s devotion reached such heights that he requested a monastic name from Yulin, insisting it be “humble and unflattering.” After deliberating, Yulin presented several options; Shunzhi chose “Xingchi” (行痴), meaning “Foolish Practitioner.” The name became a private joke among courtiers, yet it reflected the emperor’s willingness to shed imperial pretenses in spiritual matters.

### Maoxi Sen: The Catalyst for Crisis

The monk Maoxi Sen (also known as Xing Sen), a disciple of Yulin Xiu, unwittingly triggered one of the most dramatic episodes of Shunzhi’s reign. Renowned for his poetic dharma talks, Maoxi bonded deeply with the emperor during their 1659 meetings. So profound was their connection that Shunzhi—disillusioned with rulership—resolved to abdicate and ordain as a monk. In a bold act of defiance, he summoned Maoxi to shave his head. The monk hesitated, fearing imperial repercussions, but relented under pressure.

Empress Dowager Xiaozhuang, horrified by the prospect of losing her son to monastic life, intervened decisively. She enlisted Yulin Xiu, who threatened to burn Maoxi alive unless Shunzhi abandoned his plans. Faced with this ultimatum, the emperor reluctantly resumed his duties, though his spiritual yearning never waned.

### Muchen Min: The Scholarly Guide

The fourth key figure, Muchen Min, a scholar-monk from Guangdong, provided intellectual rigor to Shunzhi’s Buddhist studies. Arriving in Beijing in 1659, Muchen’s erudition earned him the title “Hongjue Chanshi” (Vast Awakening Master). His discourses on sutras and koans offered the emperor a structured path to enlightenment, balancing the emotional intensity of his other relationships.

Cultural and Political Reverberations

Shunzhi’s engagement with Buddhism transcended personal devotion; it had tangible effects on Qing culture and governance.

### Patronage and Temple Construction

The emperor’s patronage revitalized Buddhist institutions. He funded renovations to temples like the Wanfadian (Hall of Ten Thousand Blessings) in the Forbidden City, where Yulin Xiu preached. These projects signaled imperial endorsement of Buddhism, encouraging elite participation in religious life.

### Tensions Between Throne and Sangha

Shunzhi’s near-ordination exposed tensions between his spiritual aspirations and Confucian state ideology. The incident alarmed officials, who viewed monastic life as incompatible with rulership. Yet it also humanized the emperor, revealing a ruler torn between duty and transcendence—a narrative later romanticized in Qing folklore.

Legacy: The Myth and the Man

Shunzhi’s death in 1661 at age 22 spawned enduring legends. Some accounts claim he faked his demise to live as a monk, a theory fueled by his earlier abdication attempt. While historians dismiss this, the myth underscores his enduring association with Buddhism.

Modern scholars recognize Shunzhi’s reign as a pivotal moment in Qing religious policy. His successors, particularly the Kangxi Emperor, tempered imperial involvement with Buddhism, blending it with state Confucianism. Yet Shunzhi’s personal quest—marked by intellectual curiosity and emotional vulnerability—remains one of history’s most poignant intersections of power and spirituality.

In temples across China, whispers of “Xingchi” endure, a testament to an emperor who dared to seek wisdom beyond the throne.