About Shunzhi.... 100 points

Shunzhi's grandfather, is the unification of the Manchu women's ministries, in the forty-fourth year of the Wanli reign of the Ming Dynasty (1616), the establishment of the "Dajin" (historically known as Houjin) regime of the Nurhachu. Its territory east to the East China Sea, north to Mongolia, the Nengjiang River, south to the Yalu River, the capital was built in Hetualla City (now Liaoning Xinbin) their birthplace. Nurhachu's grandfather Jue Chang'an was originally the Ming Dynasty Jianzhou left guards all commanders, his father Tuck Shi Ren commanders, that is to say, are under the jurisdiction of the Ming government Manchu gathering area of Manchu officials, but they were killed in the process of with the Ming army to quell the right guards of the rebellion in Jianzhou by mistake. It was for this reason that Nurhachu rose up against the Ming rule. After Nurhachu's death, his eighth son, Huang taiji, took the throne, and by this time the capital of the Later Jin Dynasty had been moved to Shengjing (present-day Shenyang, Liaoning). Huang taiji in Qing Tiancong nine years (Ming Chongzhen eight years, 1635) in April, will be changed to "Qing", called the emperor. At the same time he conquered North Korea, unified desert Mongolia, and through the Qing Chongde five years and six years (Ming Chongzhen thirteen years, fourteen years, 1640, 1641) of the battle of Songshan Jinzhou, completely weakened the Ming army's elite strength, so that the advancement of the Central Plains become a matter of days.

Huang taiji suddenly fell ill and died while advancing his power to Shanhaiguan, and the throne passed to his ninth son, Fulin.

Fulin was born in Shengjing on the 30th day of the first month (March 15, 1638) of the third year of the Qing Chongde (12 years of the Ming Chongzhen), and his mother was Empress Xiaozhuang (the daughter of the Mongolian horqin beile Zhaisang, surnamed Borjigit). He was in the Qing Chongde eight years (Ming Chongzhen 16 years) on August 26 (October 8, 1643) in Shengjing to succeed the throne, the age of less than six years old, by his uncle Jierhalang and dorgon auxiliary government, the year was renamed in the second year "Shunzhi". In this way, there will be later "Shunzhi Emperor" this title.

When Shunzhi in swaddling clothes to grow up, do not know their future fate on the throne of the time, the Ming dynasty's Chongzhen Emperor, is for the beacon of the Li Zicheng peasant revolt in the sky, sleepless. Shunzhi ascended to the throne of the Qing dynasty less than a year, the Ming dynasty's Chongzhen emperor in the hands of a family of several after the death of his own in the Coal Mountain (Beijing Jingshan) hanged himself. It was the 17th year of Chongzhen (1644), because Li Zicheng's Da Shun army attacked the Ming capital of Beijing.

The Ming emperor died, but the army remained. Wu Sangui, the general of Liaodong, who was stationed at Shanhaiguan Pass and was responsible for defending against the Qing army, chose the path of letting the Qing army into the pass and collaborating with the Ming army to exterminate the peasants after he learned that his beloved concubine, Chen Yuanyuan, was being held hostage by the peasant army to force her to surrender. However, once the Qing army's iron horsemen stepped into the land of the Central Plains, they also subjugated the regime and army that belonged to the Ming Dynasty while eliminating the peasants' army. In September of the first year of Shunzhi's reign (1644), with his auxiliary uncle dorgon fighting his way in front of him, the Shunzhi Emperor arrived in Beijing from Shenyang, escorted by his other auxiliary uncle Jirhalang, and by imperial decree began to try to realize his rule over the land. Chinese history, entered the Qing Dynasty, which was ruled by the Manchu aristocracy at its core. Emperor Shunzhi was the first emperor after the Qing Dynasty entered the Middle Kingdom.

Because of the regent dorgon's sudden illness and death, shunzhi eight years on the 12th day of the first month (February 1, 1651), shunzhi emperor realized the early pro-regime, this year, he was only fourteen years old. In view of dorgon's arrogation of power to their own years of suppression and injury, shunzhi emperor resolutely decided from then on to personally deal with all political affairs. In order to overcome the difficulties of reading Chinese zhangzhang, widely absorbed Chinese emperors of the experience of governance, he in the political affairs, began to tirelessly study hard, very extensive. After comprehending the truth of ruling the world through literature and education, he began to learn to use the inherent way of life and ethics of the Han people to continuously improve his rule over the country. At the same time, he knew that the emperor's rule over the world must be based on the people's livelihood as the first priority, so the implementation of the military policy of recruiting and surrendering the mess, to caress and help the suppression of the military policy, the implementation of the Tuentian open fields, the economic policy of rest and recuperation, and pay attention to the rectification of the officialdom, the establishment of a clean and effective government institutions. To the Shunzhi sixteen years (1659) in the spring, in addition to the southeast coast of the corner of Zheng Chenggong, to suppress the large-scale anti-Qing armed forces, socio-economic recovery, thus realizing the grandfather and the father on the mountains across the Customs to rule the dream of this beautiful and rich country.

However, for such a inheritance of Manchu courage and tenacity and accommodated the Han ideas of literacy and people's livelihood, deliberately seeking to rule and realize the power to rule the young emperor, why would there be the abandonment of the position of monk?

One is that Shunzhi did not die of smallpox at the age of twenty-four, but took off his dragon robe and put on a robe in that year, practiced Buddhism at Wutai Mountain, and passed away around 1711 in the fiftieth year of the Kangxi reign. During this period, Emperor Kangxi went to Wutai several times to see his father, but did not get Shunzhi's recognition, which is why Kangxi wrote the poem "Manjushri's colorful face is there, but I wish that the ghosts and gods would know". As for the reason why he became a monk, it was because of the death of his beloved concubine Dong E's, that is, Dong Xiaowan, a famous prostitute in Jiangnan, who had been taken and offered to the palace. He chose Wutai Mountain for his spiritual practice because he had a dream that Dong Xiaowan was there. Records related to this claim exist mainly in wild history and literature such as Shunzhi Evolution and Shunzhi and Kang Xi. In particular, a group of "Poems in Praise of the Buddha at Qingliang Mountain" written by Wu Weiye (Meicun), a famous genius at that time, insinuated that Shunzhi practiced at Wutai Mountain and used the allusion to "Shuangcheng" and "Qianlixiang" to refer to the surname "Dong". The poem alludes to Shunzhi's practice in Wutai and uses the allusion to "Shuangcheng" and "Qianliancao" to refer to "Dong. Since Wu Weiye's poem is known as "epic poem", and he was in love with Bian Yujing, a famous prostitute who was as talented and proud as Dong Xiaowan, so the believers are in the clouds. And all of this, and can be found in the Wutai Mountain related to the attachment.

Another statement, from the "Dajue Puzhi Neng Ren Guoshi Annals", "Traveling An monk ZuoLu", "Royal Edicts of the round illumination茆溪森禅师语录"," "North travel set", "continue to point to the moon record" and other monks book records. These books in the form of quotations and gathas, recorded that Shunzhi once in the seventeenth year (1660) in mid-October in the palace, by the Huzhou (Zhejiang Wu Xing) Newspaper Temple monk Mao Xisen for his hair purification ceremony. But shaved his head has been a monk Shunzhi, and in Mao Xisen's master, the temple hosts Yulin L's sincere inducement and to burn Mao Xisen under the duress, back to the heart, hair to stay in the ordinary.

So, the first thing we need to figure out, is whether Shunzhi emperor at the age of twenty-four, really died.

China's first historical archives, the collection of original archives of the Ming and Qing dynasties left more than 10 million pieces. Among these precious historical materials, the most honored and protected by the royal family of their time are the "Real Records", "Sacred Instructions" and "Jade Ultimatum". During the long reign of the Qing Dynasty, they were individually and exclusively protected in the Golden Pavilion of the Imperial History K (located in Nanchizi, Beijing) and guarded by full-time guards. One of them, the Record of Facts, was a record of facts prepared for the deceased emperor by the succeeding emperor's organization, based on a variety of documents and files, in chronological order. Due to the careful protection, the golden-colored damask surface of "The Real Records of Emperor Qing Shizu" is still as good as new. In the "real record" volume one hundred and forty-four, recorded in this way: "shunzhi eighteen years, xinchou, spring first month, xinhai shuo, on the do not see the dynasty. Exempted from the Kings of the civil and military ministers to celebrate the ceremony. Bengchun when enjoy the temple, sent President Mu Rima salute. nononzi, on the not hesitant ...... chen, Oracle Ministry of Rites: the great hengdian joint ceremony, I would like to personally visit the salute, with the exhibition of sincerity and respect. I have occasionally violated the peace, can not personally visit, should send an official on behalf of. The list should be sent to the name of the official to play. The Ministry of the Department that is to comply with the Oracle line. On the big gradually, sent Minister Sukhsaha Oracle: Beijing, in addition to the ten evil death penalty, the rest of the death penalty, and the criminals, all released. Ding Si, night, Ziqi, on the collapse of the Yangxin Temple". The meaning of this passage is: in shunzhi 18 years on the first day of the first month, shunzhi emperor exempted qunchen dynasty congratulations ceremonies, and should be held on that day of the first month of spring rituals to the temple, but also sent officials to. On the second day of the first month, the Shunzhi Emperor was unwell. On the sixth day, Shunzhi Emperor sent an oracle that should be attended by his own rituals of the Great Hall of Harmony, because of ill-health, the need to send officials to sacrifice on behalf of the Ministry of Rites, so that the Ministry of Rites to make a list of officials to sacrifice on behalf of the Ministry of Rites, and because of the rapid aggravation of the disease, and also sent an oracle to pardon the capital city, other than the ten evils of capital punishment for all criminals. The early morning of the seventh day of the first equivalent to the present zero to one o'clock in this period of time, Shunzhi Emperor died.

We can see from the above detailed records of the "Qing Shizu Shiru", Shunzhi Emperor was clearly documented illness, is in the second day, and the sixth day, the "big gradient". "Dajian" this word in the emperor, should be very careful. Because this word indicates that the condition is sharply aggravated and dangerous. As for the specific time of death, the record is "ding si, night, moment". Here, "Ding Si" is the seventh day of the heavenly stem and earthly branches of the day. "Ziqi", although equivalent to the current twenty-three to one, but in the old calendar method of timekeeping, said the "beginning" - timekeeping is from the "Zi Shi" began to count backward in the order of Zi Jiao Yin Mao. So "Ding Si Zi刻"，it should be the first seven days of the morning at 0:00 or 1:00 in the morning. In the middle of the "night" word, just means late at night only. But in most of the historical research monographs, are explained as the first seven of the night, that is, the death of Shunzhi time, delayed twelve hours. In this way, from the original "qing shi zu shilu" this historical material to prove that shunzhi emperor died in shunzhi 18 years on the seventh day of the first month of the day quarter. But the cause of the disease is not described.

The archives of the collection of the "jade ultimatum", is the genealogy of the emperor of the Qing dynasty. It is from the father of Nurhachu Tuck Shi began to record. Tuck Shi children and grandchildren of the descendants of this one, called "Zongluo", using yellow; Tuck Shi brother's children and grandchildren of the branches, called "Jueluo", the use of red, and in the genealogical format, divided into "horizontal grid" and "vertical grid". and "vertical grid" two types of edition. Horizontal frame jade ultimatum only simple record of lineage, vertical frame jade ultimatum is not only the expression of lineage, but also detailed records of the person's birth and death and marriage. Records of the Shunzhi Emperor's condition of the "jade ultimatum", the time of death, and the "Qing Shizu Shilu" records the same, but also did not specify the cause of the disease.

In addition, the archives also has the Shunzhi emperor's "posthumous edict". The "posthumous edict" is five hundred and forty-eight centimeters long, ninety-three centimeters wide, yellow paper and ink, scroll-like preservation. In the posthumous edict, the Shunzhi Emperor blamed himself for his gradual adoption of Chinese customs, his early death, his inability to fulfill his filial duties, and his estrangement from his friends and relatives, and at the same time announced that his eight-year-old son, Xuan Ye, would assume the throne of the emperor. This posthumous edict, because full of self-blame, so many people guess it is not from shunzhi emperor, but from shunzhi emperor's mother, dowager empress filial piety Zhuang, because the content of self-blame, more than the dowager empress of shunzhi emperor's dissatisfaction with the place. But only to blame the content of the judgment "posthumous edict" is not from the shunzhi emperor, also some far-fetched. If along the growth trajectory of the shunzhi emperor to feel his ideological and emotional foundation and way of thinking, this white blame is not unreasonable. First of all, shunzhi is a first master of the central plains of the Manchu emperor, the land and people, life and culture is full of strangers, to implement the rule, will have to try to familiarize and adapt to it, and quickly departed from their own traditions, this is a deep contradiction in the troubled, and its self-reproach, in a reasonable manner. In addition, Shunzhi was y influenced by the ideas of the German missionary Tang Ruowang in his early years, and was once a firm believer in Christianity, forming a character of gratitude for what he had gained and self-repentance. During his reign, he often attributed all kinds of disasters or turmoil to his own "politics and religion do not repair, no skills", repeatedly issued an imperial edict to blame, and asked for a variety of documents can not call himself "holy". In the 16th year of 1659 in the first month of the pacification of Li Dingguo realize the unification of the great cause, in the face of a variety of requests for congratulations, he coldly said that today's cause, is not their own virtues can be achieved, refused to congratulate the gift. Seventeen years 1660, in the sacrifice to heaven and earth, the temple, he did a brief summary of his reign of seventeen years, the whole is self-condemnation and self-reproach words, and ordered the temporary termination of the officials on the congratulatory table to their own chapter. These historical facts can be seen in the "qing shizu real record". So, this "posthumous edict" is full of self-blame, and not entirely contrary to the way of thinking of the Shunzhi Emperor.

This "posthumous edict" of the writing, in the "Qing Shengzuzu Records" Kangxi Emperor Records Volume 1 records, is in the first six days called the original bachelor Ma Leji, Bachelor Wang Xie to the Yangxin Temple, after the will in the Qianqingmen written. This record, but also wrote the posthumous edict of the Ministry of Rites and Hanlin Yuan bachelor Wang Xi's "self-written annals" as evidence. Genealogy, Wang Xi described the whole process of being summoned to the Palace of Yangxin, listening to the Shunzhi Emperor's will after the drafting of the imperial edict, three times submitted to the three Mengqin Ding. Wang Xi in the "self-written chronicle" also wrote that after entering the Palace of Nurturing Heart, Shunzhi Emperor said to Wang Xi, I have the pox, I am afraid it is not good. In addition, in the Ministry of War, Zhang Chen's "Pingpu Miscellany" records, the sixth day, that is, "the actual record" recorded in the emperor's "big gradient" of the day, in the oracle of amnesty at the same time, but also oracle folk shall not be fried beans, shall not be lit, shall not be dumped garbage. Because this taboo only in the case of the emperor "pox" - suffering from "smallpox", so people corroborate that Emperor Shunzhi died because of smallpox. However, some scholars have suggested that "smallpox" this acute infectious disease symptoms of high fever coma, the patient is unlikely to be conscious before death, so Shunzhi Emperor could not be as Wang Xi wrote, personally dictated the "posthumous edict".

The "posthumous edict" from the Shunzhi emperor himself, there is still to be further proof. But from the archives of the preservation of the "Qing Shengzu Shiru" and other documents preservation unit of some monks documents can be seen, Shunzhi emperor is sick and died.

In the "Qing Shengzu Shilu" Volume 1, we can see that the Emperor Shunzhi's remains of the Zigong coffin, in the Shunzhi eighteen years on the second day of the second month of March 2, 1661 (March 2, 1661) was moved to Jingshan Shouhuang Hall. Afterwards, the succeeding Kangxi Emperor went to pay homage to the emperor on all the dates when he was supposed to do so. Volume 2 records that on April 17, the Kangxi Emperor went to the Shouhuang Hall in Jingshan, where the Shunzhi Emperor's palace was housed, and after a 100-day ceremony, he enshrined the Shunzhi Emperor's deity in the Qianqing Palace, waiting for an auspicious day to be chosen for enshrinement in the Imperial Temple. On the twenty-first day, the "Feng An Bao Gong ceremony" was held. This means that by the twenty-first, Shunzhi Emperor has been cremated, because the word "Baogong" means, is the urn.

On the Shunzhi Emperor was cremated detailed records, in the official records of the archives have not been recorded, but the "travel an monk ZuoLu" is written, dying, Shunzhi Emperor to close to the monks special instructions, because of the ancestral system is cremation, and their own beliefs in Buddhism and Zen, so I hope that if MaoXiSen monks can get there, by the Mao monk to preside over the cremation, if can not be rushed, by the Beijing-based ShanGuoSi and LongAn temple to preside over. If not, then the Sengo Temple and Longan Temple in Beijing would preside over the cremation. Travel an monk that this month travel anam, is Ningbo Tiantong Temple presided over the wooden Chen氲牡茏印 D境朐谟φ偃刖┦卑阉 brought to the side of Emperor Shunzhi, with some other monks into the Palace, for the Shunzhi Emperor to preach the Buddha's teachings. This month, traveling an ZuoZhuo, record is himself and others and shunzhi emperor ZuoZhou, authenticity is very strong. The monk mentioned by Emperor Shunzhi, Mao Xisen, was a disciple of Yulin L, the presiding priest of the Zhejiang Wuxing Repose Temple in Huzhou. Mao Xisen's explanation of Buddhism had y impressed Emperor Shunzhi and gained his deep trust. According to the Five Lamps Complete Book, the monk Mao Xisen traveled to Beijing after receiving the order and performed the cremation ceremony for Emperor Shunzhi on April 17, the 100th day of sacrifice. This coincides with the "Qing Shizu Shilu" record of the hundred days of sacrifice, meet the god and put the treasure palace.

So, Shunzhi Emperor was in Shunzhi 18 years on the seventh day of the first month of the Ziqi, died in the Palace of Yangxin. The cause of the disease may be smallpox. His body was cremated on April 17, ashes stored in the "treasure palace". According to China's first historical archives collection of "Qing Shengzu Shilu" Volume IX records, the "Treasure Palace" in the Kangxi two years on April 24, 1663 (May 30) dawn, was started to move Feng Xiaoling Mausoleum, in the sixth day of the sixth month of the eleventh hour of the nineteenth hour 19 o'clock to 21:00, with the Empress Xiaokang and the Empress Duanjing Treasure Palace together, was placed in the stone Palace of the earth bed, and cover the stone door.

Thus, the speculation that Emperor Shunzhi left the palace to become a monk at the age of twenty-four, and that the court used his death as a pretext for his illness, is nothing more than an imaginative legend. However, it is a historical fact that Emperor Shunzhi had his hair cleansed in October of 17th year (1660) in the Hall of Wanshan in Xiyuan (Zhongnanhai) by Monk Mao Xisen for his conversion to Buddhism. Only shaved his head and intended to become a monk, the Shunzhi Emperor, ultimately in the Mao Xisen's master Yulin L advice and pressure to burn Mao Xisen, and decided to stay in the secular world. Although this historical fact is not recorded in the official archives, it is widely found in the writings of the monks mentioned above. The monks who wrote these books were all famous people who were invited by Emperor Shunzhi to the palace to expound the Buddha's teachings. Because they lived around Emperor Shunzhi during the period in which they recounted the jingfa, and because they are separate records in their respective writings, they are extremely authentic and therefore generally recognized by historical researchers. Among the records of discourses on exhorting Shunzhi to return to secularism, one of the most acclaimed and seemingly most effective pieces of exhortation is that, faced with a question from Emperor Shunzhi - didn't Buddha Shakyamuni and Zen ancestor Dharma, both of them give up their thrones to become monks? Yulin L replied that they were enlightened to set up the Buddha's Zen, and that now, from the point of view of the worldly law, it is most necessary for you to uphold the justice of the Buddha's teachings in the world, and to uphold the place where all Bodhisattvas are sent, and that you should therefore continue to be the emperor. It is this exhortation, and ultimately make the Shunzhi emperor back to the heart, hair and return to secularism.

What we need to look for now is the ideological and emotional basis for Shunzhi's behavior.

Shunzhi in the palace net hair home, the primary reason, by the deep influence of Buddhist thought.

Before entering the customs, Shunzhi knew nothing about Buddhism. As the successor of the Qing regime, which ruled over the vast northeastern part of the country in rivalry with the Ming regime, there was not a systematic religious theory to believe in in his Manchu cultural tradition. What they worshipped in their rituals were the many gods of nature. Since the person who presided over the sacrifices was called "shaman", "sama", "sama", "shanban", etc. in Manchu, this religion was called "shaman", "sama", "shanban", etc. in Manchu. This religion is called "Shamanism". It arose in ancient times, there is no unified doctrine doctrine, is a primitive natural religion. Shunzhi after entering the customs, because of its dynasty was doing regent uncle dorgon hold, dorgon to shunzhi's education, and take a laissez-faire attitude, so shunzhi's early childhood and adolescence, like all the manchu children, enthusiastic about horseback riding, archery and hunting, to the han culture is a blank slate. According to the "Qing Shizu real record" volume three, volume nine, volume 15 and other places of the record, Shunzhi accept the problem of Chinese culture and education, the court Chengzheng full of sea, Hao Jie, university sergeant Feng Quan, Hong Chengchou and others, have been successively to dorgon on the疏, requesting the choice of learned people counseling Shunzhi's learning, but were dorgon to the reason of Shunzhi's age and refused. Later, dorgon on this kind of advice simply ignore. Only because dorgon in shunzhi seven years (1650) December suddenly died, only to make shunzhi's Chinese education became inevitable. Faced with such a rich and long history of Chinese culture and history, Shunzhi, out of the need to enforce his rule, diligently pursued his studies on the basis of his near-illiteracy in Chinese characters. But the first religion to be implanted in his mind was not Buddhism, which had been y absorbed and embraced by Chinese culture, but Christianity, which had not been integrated into Chinese culture.

Christianity was introduced to China intermittently during the Tang and Yuan dynasties, and then again in the Wanli decade of the Ming dynasty (1582) through the efforts of Jesuit missionaries. In the first year of Shunzhi's rule, in order to learn some of the solar and lunar eclipses, comets, meteors, calendars and other astronomical and physical knowledge, he accepted the introduction of the university scholar Fan Wencheng and summoned the Jesuit missionary Tang Ruowang, who was serving in the Chintian Supervisory Commission in Beijing. Tong Ruowang's profound knowledge gained the respect of Emperor Shunzhi. After receiving this opportunity to teach, Tong began to transmit Christian doctrine to the Shunzhi Emperor while explaining scientific knowledge. His explanation of the origins of mankind, human suffering, and human salvation convinced Shunzhi, who had deep doubts about these issues. The idea that all sins can be forgiven by God and saved from judgment through repentance was also implanted in Shunzhi's mind. But this belief, which Tang Ruowang had painstakingly created in Shunzhi's mind, collapsed due to the lack of cultural nourishment in this vast land - a land y nourished by Buddhism, whose interpretation of the same problem and the way out, eventually conquered Shunzhi and became his life's faith.

It is widely believed that the Shunzhi emperor's contact with Buddhism began with a meeting with Han Pu-chung, the head of the Haihui Temple in the capital. That year was the fourteenth year of the Shunzhi (1657). But according to China's first historical archives preserved in the "Inner State Historical Institute of Manchu archives," Mr. Yen Ziyou argued that the Shunzhi emperor should be in the autumn and winter of eight years, through the acquaintance of Zunhua Jingzhong mountain in Hebei Province, the stone cave retreat Besshan and began to understand Buddhism.

Buddhism, born in India between the sixth and fifth centuries BC, was founded by Siddhartha Gautama, a prince of the kingdom of Kapilavati. The founder was Siddhartha Gautama (Siddhartha Gautama), a prince of the kingdom of Kapilavati. Its basic teaching is that life is impermanent, selfless and painful. The root cause of suffering lies in man's own desires and behavior. This desire and behavior, in turn, leads to the cycle of life as a result of good and evil retribution. Everyone lives in this cycle of impermanent and selfless retribution, and in order to escape from this suffering, the only way to go beyond the cycle of life and death and achieve liberation is to completely transform one's worldly desires and perceptions through the practice of enlightenment. In the long process of spreading and developing this basic teaching, it has been divided into many sects because of the numerous differences in the understanding of its ideological precepts by the propagators. It was mainly the Mahayana sect among them that was introduced into China. It developed extensively during the Wei, Jin, and Northern and Southern Dynasties, reached its peak during the Sui and Tang Dynasties, and in the course of its spread gradually formed such major sects as the Tiantai Sect, the Ritsu Sect, the Pure Land Sect, the Dharma Sect, the Avatamsaka Sect, the Ch'an Sect, the Tantra Sect, and so on. Among them, Zen is the most influential and dominant sect. The word "Zen" is a transliteration of the Sanskrit word meaning quiet and focused contemplation of the mind. "Zen advocates the use of this method of meditation to realize the Dharma and achieve complete liberation. In the course of its development, Zen Buddhism has been divided into five sects: Cao Dong, Yun Men, Fa Yuan, Wei Yang, and Lin Ji. Among them, Linji and Cao Dong are the two sects that have been in circulation for the longest time and have the greatest influence. It was the monks of the Cao Dong Sect who practiced on Jingzhong Mountain. Their dealings with Shunzhi are recorded in numerous inscriptions on Jingzhong Mountain. It is recorded that in the eighth year of Shunzhi's reign (1651), Shunzhi came to Mt. Jingzhong on a hunting trip, and met with the presiding priest, Master Haishou, in the Hall of Bixia Yuanjun, and learned that in the "Cave of Knowledge", there was a Zen master of Bieshan, who had been practicing meditation for nine years, and he was very much in admiration of him. After the visit, back to the Palace that in the West Garden (Zhongnanhai) of the Pepper Garden (also known as Banana Garden) set aside the Hall of Wanshan, called the Venerable Master Bieshan into the Palace, for his cultivation. But the master in the courtesy of the palace, then refused Shunzhi's goodwill, back to Jingzhongshan continue to live in the stone caves to practice. This incident, so that the Shunzhi Emperor knew Buddhism, know that there are some Buddhist high world of independence, their beliefs and pursuits, is their own do not understand. So, Shunzhi one after another invited some of the Buddhists to stay in the temple, began with the contact of Buddhism. And that back to the cave of the Venerable Bessan, because of the Shunzhi very impressive, in the Shunzhi ten years (1653) and was ordered to enter the Xiyuan Jiao Yuan, given the name of "Huishan Puyin Zen Master", and in Jiao Yuan lived down.

But only by the record of the stone inscription, more or less alone, and "Qing Shizu Shiru Shiru" and other official records in Chinese, there is no record of Shunzhi once in eight years of driving Jingzhongshan. Good in China's first historical archives preserved in the early Qing dynasty within the State Historical Institute of the Manchu archives after obtaining the translation, to provide valuable supporting historical information: it is recorded, shunzhi eight years in November on the seventh (December 19, 1651), shunzhi emperor and the dowager empress, empress with the hunt, stationed in zunhua, hebei province. The eighth day live in Gaojiazhuang, and on this day, went to the Niangniang Temple, rewarded the monk Hai Shou thousand taels of silver. Waiting for the way back to Luang from Luanzhou, in the third of December (January 13, 1652), again went to the Niangniang Temple, "to give Jingzong Mountain ...... South hole of the monk Bersan silver one hundred and two." Here, the Niangniang Temple is the original name of Bixia Yuanjun Hall, Hai Shou that is the presiding priest of the Hall, and "Jingzong Mountain" is "Jingzhong Mountain", "Bersan" is "Bie Shan", just because in the translation of Manchu into Chinese, the translation of geographical names, names of people using the phonetic method, because of the different phonetic Chinese characters chosen.

"Early Qing dynasty within the State Historical Institute of Manchu files", is the early Qing dynasty within the State Historical Institute of this government agency for the compilation of national history and the compilation of Manchu archival materials, it is edited according to the order of the year, month and day. Due to the different perspectives of the revision of history, the content of the events recorded in the archive is different in detail. Although it is a simple record, but it will be compared with the stone inscription, the reason for its mountaineering, time, Bessan master practice place are consistent, is to support the authenticity of the facts described in the stone inscription.

But probably because the Cao Dong Sect's method of Buddhist enlightenment focuses on the individual to realize the Buddha nature, is not very suitable for Shunzhi at that time is a young man's cultural foundation, and the cultivation of this sect's method, but also decided to Hai Shou, Bie Shan and other monks are not good at speech, so when Shunzhi in the fourteenth year (1657), after getting acquainted with the Zen Sect of the other major sect of Linji Sect of some of the monks, said, "At first, although I respect Buddhism, but did not know that there is no Buddhism, but I do not know that there is no Buddhism. respect for Buddhism, but did not know that there is a distinction between the teachings of the sects, but also do not know the monks of the various sects, know that these, from the beginning of the Bean Pu Cong.

Bean Pucong, a native of Yanping, Fujian Province, was a monk of the Linji Sect. In May of the 13th year of Shunzhi's reign (1656), he was invited by the Haihui Temple in the southern part of the capital to be the presiding officer, thus revitalizing the Linji Sect in the capital. The teachings of the Linji Sect emphasized on measuring the level of enlightenment of both parties through the method of teacher-student question and answer, and giving lectures to the scholars on the different levels of enlightenment, and advocated that the exchange of ideas would lead to enlightenment. This method of communication rather than introspection was very suitable for Shunzhi to understand Buddhism. So after a few long talks, Shunzhi had a strong interest in Buddhism, and asked Han Pucong to list the names of monks and the situation of the major Buddhist temples in Jiangnan, and began to invite the monks of the Linji Sect to the palace to explain the Buddha's teachings. One of the monks who had a great influence on Shunzhi was Yulin L, the presiding officer of Huzhou Bienen Temple in Zhejiang Province, Mu Chen Ninjie, the presiding officer of Tiantong Temple in Ningbo, Zhejiang Province, as well as Yulin L's introduction of the disciples of Mao Xisen, and Mu Chen Guanguan's introduction of the disciples of the Traveling An, Shan Xiao and so on. Surrounded by these monks, Shunzhi received deep spiritual comfort from Buddhism and transformed it into his own ideological beliefs. He recognized Yulin L as his teacher and asked him to give himself the name "Hsing Ch'ien", and the Hall of Wanshan in the Western Garden became a place for him to meditate and worship the Buddha and to discuss Buddhism with these monks. Yulin L's great disciple, Mao Xisen, not only became his senior brother, but also because of his own knowledge and practice of the depth of the Shunzhi's deep trust. Accounts of the Shunzhi Emperor's activities and conversations with these monks can be found in the writings of these men. We can see from this that the Shunzhi Emperor, in his thinking, had fully accepted the Buddhist teachings about the cycle of life, that the individual bears the rewards of good and evil in one's own life, and that one can only rely on the enlightenment of the Buddha's teachings if one wants to get out of the cycle of reincarnation. He believed that his position as emperor was just a passing cloud, and that he did not know where he would be in the next life. Therefore, his desire to become a monk after being severely injured was the inevitable result of his ideological beliefs.

Shunzhi in the palace net hair home, its another reason, is emotionally traumatized - his beloved consort Dong E's death.

According to the Qing Historical Manuscripts? Consort biography" records, Dong E consort is the daughter of the Minister of E Shuo, in the summer of the thirteenth year of Shunzhi (1656), the year has been eighteen years old, into the palace to serve Shunzhi Emperor. According to the "qing shi zu real record" volume one hundred and two records, summer into the palace, in July she was ready to set up consort. According to Volume 133, on August 22, she was formally recognized as Xianfei. In the booklet, Emperor Shunzhi praised her for her "sensitive and intelligent nature, and the track of the end and". In September 28, and beyond the "noble consort" this level, ready to set up her for the "Royal Consort". Volume one hundred and five, on the sixth day of December held a formal ceremony, a detailed record. In the book, shunzhi emperor once again praised dong efei "keen wisdom has long been into, modest and polite degree, pepper tu shixiu, hongzhao four virtues of cultivation", and in order to this enrollment, issued an imperial decree, amnesty, will be their own joyful mood to the country. The edict is one hundred and ninety centimeters long, ninety-three centimeters wide, is still well preserved in China's first historical archives. In this way, Dong E's from the palace to be promoted to the highest rank of concubines - Royal Concubine, but with half a year's time, and because of its enthronement of the matter also issued an imperial edict of amnesty. This kind of courtesy, usually only occurs in the time of the empress. But she did also do the Queen - was posthumously, the time is the Shunzhi 17 years August 21 (September 25, 1660), the third day after her death, posthumous title for "filial piety and dedication to the virtue of the Zhuang and Xuanren Wenhui Duanjing Huang Queen". At this time, Shunzhi's empress is still on the throne, that is the filial piety hui empress, is the daughter of horqin beile chuoer ji, named borji jithe this experienced dong efei was favored and nearly abolished the filial piety hui empress, has been living until the fifty-seventh year of kangxi (1718) died at the age of seventy-seven years old. Thus, if you take the first two words of the posthumous name, Dong E Fei is "Empress of Filial Piety and Hian"; take the last two words, also known as "Duanjing Empress".

Dong Efei's death, the Shunzhi Emperor was very sad. In the "Real Records of Emperor Shizu of the Qing Dynasty" Volume 139 records, the day of death, the Shunzhi Emperor Oracle, Prince of the following, Manchu and Han officials of the fourth grade, Princess, Princess of the following women, etc., all gathered to Jingyunmen cry, which is all of the royal relatives. And move the Zi Palace, these people must be accompanied by escort. Volume one hundred and forty records, Shunzhi Emperor for the death of Dong E Fei drop out of five days, wearing twelve days of mourning clothes, court officials and women to wear mourning clothes, until twenty-seven days before being allowed to take off. Volume 142 records, to the day of the hundred days of sacrifice, and is the king of the following, civil and military officials, princesses and princesses, all officials above the wife, all gathered to raise the mourning. In addition, we can see from the 4,000 words of the "Acts of Emperor Duanjing" that he wrote himself, he borrowed a small pen, strung up the good behavior of Dong E Fei with daily life, and poured in his own love. Such an unusual promotion speed and such an unusual courtesy only shows that Shunzhi y loved this Dong E Fei. But this extremely favored Dong E Fei, because the record she came to Shunzhi side of the age of eighteen years old, it caused later generations of her identity before entering the palace speculation. Because the basic concept is: it is impossible for her to approach Shunzhi directly through the normal channel of reporting a draft girl. The relevant regulations of the Qing Dynasty limited the age of a draft girl to thirteen to sixteen years old. If she did not report it, her father, who was a Manchu officer, would have been punished according to the relevant regulations. Therefore, at such an age, from what channel did she enter the palace? The most widely speculated evolution, that is to say, she was captured and offered into the palace of the famous brothel in Jiangnan Dong Xiaowan.