**5. Conclusions**

It is indicated that the founding of Chongshansi was deeply connected to the nexus of power in controlling the local governmen<sup>t</sup> by the central governmen<sup>t</sup> of the Ming Dynasty. On the one hand, the temple was founded by the Prince of Jin governing Shanxi assigned by the emperor. On the other, under the national Buddhist consolidation, Chongshansi worked from the very beginning as the central Buddhist institution in Taiyuan. Chongshansi enjoyed glory upon its erection under the patronage of Prince Gong of Jin, as early as the Hongwu period. Prince Gong was regarded as a reliable guard of the imperial boundary by his father, while the Jin Principality owned a powerful military force and had a strong political impact. The erection of Chongshansi was an opportunity for Prince Gong to implement the emperor's will by governing the state in his region and to show loyalty to the emperor in Nanjing, while it was also a showcase of royal power to his political rivals in constructing a grand building. In considering this, it is implied that the memorial to Queen Ma should be regarded as one of the functions of Chongshansi rather than the founding reason, let alone its core function. Therefore, the founding of Chongshansi as an institution was earlier than the death of Queen Ma in the 15th year of Hongwu, which also helps to rethink several theories upon the founding time of Chongshansi.

On the other hand, the location of Chongshansi reveals an intimate rapport between the Princely Palace of Jin and the Taiyuan city in the Ming Dynasty. Although the historical documents reveal a former temple at the site of Chongshansi, it was its proper position to the palace that made it the Buddhist registry for the new Dynasty. Prince Gong recovered the strength of the city of Taiyuan ever since its fall after the Song Dynasty. The new city wall included the temple originally located in the outskirts of the inner city, while the newly built Princely Palace of Jin resumed the ritual order of Taiyuan. The central axis of the palace extended to the south into the city, forming the ritual route of the city directed toward the south gate. From the *Plan of Chongshansi*, we can see the north–south ritual axis transferred into an east–west one. By directly connecting to the ritual axis of the city, Chongshansi played a significant role in the ruling system of power.

The collapse of the Ming Dynasty led to the extinction of the palace in the city and the falling apart of the ritual space. Chongshansi became distant from the traditional urban area after the Song Dynasty. Furthermore, it was also marginalized in the new power system and was gradually encroached upon. After the fire during the late Qing Dynasty, most of the temple was reduced to rubble, hindering future renovation. Eventually, it was replaced by the emerging city functions and even lost its connections to the city's main road during the ongoing urban development.

The city of Taiyuan is continuing to embrace renovation and redevelopment. In November 2021, on the site of the former South Gate demolished in 1950, a newly built city gate rose at the cost of removing Wuyi Square 五 一 廣 場, taking with it the collective memory lasting over half a century for the citizens. Its name is not Cheng'en Gate 承 恩 門 (accepting royal awards) but Shouyi Gate 首 義 門 (the first place of revolution in Taiyuan) in memory of the modern revolution. Under the impact of this renovated ritual order, the urban regeneration in the southeastern corner of the ancient city is continuously pushing forward. Shangma Street to the north of the temple was widened in 2019, the diminishing cultural relics on the city map are being rebuilt, and Xinsi Lane already has its sign. Chongshansi is facing another round of a construction power system; how it will be manifested in the new system depends upon how its historical value is interpreted.

**Funding:** This research was funded by Study on the Institution of Buddhist Precept Platform in East Asia, gran<sup>t</sup> number 15AZJ002.

**Conflicts of Interest:** The author declares no conflict of interest.

#### **Appendix A. Excerpts of Chinese Texts**

#### *Appendix A.1. The Founding Story of the Temple* 建ሪ寺㐓 由

晉 恭 王 殿下為 母后孝 慈 昭 憲 至 仁 文 德 承 天順聖高皇后 馬,於 洪 武 十 五年八 月 初 十 日 升 霞,無由補報 罔 極 之 恩,洪 武 十 六 年 四 月 內,令 差 永 平 候 奏 准 建 立 新 寺 一 所,令 右 護 衛 指 揮 使 袁 弘 監 修,啓蓋完 備。至 洪 武 二十四 年 清 理 佛 教 事,恭 王 賜 額 崇 善 禪 寺,就 撥 施地土 一 十 九 頃,永遠 與 寺 里 焚 修 供 佛 香 燈。敬 此。永 樂 十二年九月 內 晉 定 王 施 撥地土 九 頃,為 報 先 恭 王 罔 極 之 恩,與 崇 善 寺永遠 供 佛 香 燈。敬 此。

The mother of Prince Gong of Jin, Queen Ma, died on the 10th of August in the 15th year of Hongwu (1382). In memory of her, the Prince asked Marquis Yongping to propose to the emperor to erect a new temple in April of the 16th year of Hongwu (1383). It was constructed under the supervision of General Yuan Hong. In the 24th year of Hongwu (1391), upon the Buddhist consolidation, the Prince granted the temple its official name Chongshan Chansi on a plaque. He also granted it 19 Qing (ca. 121 ha) land as an eternal offering to the temple. In September of the 12th year of Yongle (1414), the Prince Ding of Jin granted the temple 9 Qing (ca. 57ha) land in memory of Prince Gong, also as an eternal offering from the family.

#### *Appendix A.2. The Inscription of the Restoration of Chongshansi* 重修 崇 善 寺 碑 記*, Written by Prince Zhuang of Jin* 晉 莊 王 *in 1480, Punctuated and Edited by the Author*

佛 家 者 流,謂 佛 氏 西 方聖人 也,漢 明 帝 時,始 入 中 夏,歷 代 久 遠,蔓 延 滋 甚。當 是 時,尊 禮崇信,釋 教 大 興 於 世,顧 其所尚,夫 有 自 来 矣。共 惟 我太祖高皇 帝, 奄 有 四 海,百福 攸 主,佛 氏 之 教 以 故 不 遺。太 原 當 西 北二 邊,山 河 險 固。特 勅 封 先曾祖 晉 恭 王,以 仁 智 英 武 之 資,世 守 兹 邦。不 三 載 威 名 赫 震,羌 胡 臣 伏,邊陲 輯 寧,軍 民 熙。誠不負 屏藩之 托 矣。時 孝 慈 昭 憲 至 仁 文 德 承 天順聖高皇后 崩,先 曾祖 欲 建 寺,萃 僧 修齋禮 懺,以 報劬勞 罔 極 之 恩,及 晨 昏 祝 延 聖 壽。乃 詢 諸 耆 耄,僉 謂 城 東 隅 舊 有白馬 古,遺 基 石 幢 存 焉。<sup>一</sup> 聞 斯 地,遂 令 闢除榛 棘。廣 南 北 長 三 百四十四 步,東 西 濶 一 百七十 六 步。鳩 工 計 材,營建 正 佛 殿 九 間,週 以 白 石 欄 植,螭 首 承 霤,海 魚 護 瓴,合 殿 穿 廊 一 百 零 四 楹,高 十 餘 仞。後 立 千 手 千 眼 大 悲 殿 七 間,東 西 迴 廊 有 十 八 羅 漢。前 門 三 塑 護 法 金 剛,重 門 五 列 四 大 天 王,經 閣、法 堂、方 丈、僧 舍、埵 房、禪 室、井 亭、藏 輪,無 不 具 美 矣。成 化 壬 辰 夏 四 月 一 日,予 謁 寺 炷 香,發 心 捐 貲。又 增 蓋 伽 藍 神 祠,左 右 相 向。仍 命主持 淨 金 等 衆 翻 修 損 壞。金 碧 丹 堊,煥 然 一 新,見 者 嘆 羨 不 釋 於 口,屹 然 山 右 禪 林 中 第 一 叢 林 也。建在洪 武十四 年,距 今 百 載 矣,惜 乎先曾祖 恭 王 薨逝,碑文 未 勒。迨 夫 祖 定 王、父 憲 王 相 繼 有 此心,未 遑 暇 及。今 不 舉 興,將何以 昭 後 世,遂 命 匠 礱 石, 親 述 建寺始 末,镌 諸 貞 石,庸 垂 不 朽。其 釋 教 之 事,世 之 高 明 特 達 者 辯 論 有 在, 奚 俟 予贅 自 彰 矣。

#### 大 明 成 化十 六 年 次 庚子秋九月 吉 日 晉 王 立

Buddhists believe Buddha is a saint coming from the west. Buddhism was introduced into China during Emperor Ming's period in the Han Dynasty and was widely spread thereafter in China for a long time. At that time, people obeyed traditional ethical codes with deep faith. It is because of this that Buddhism flourished due to its advocating goodness.

My ancestor, Emperor Taizu, had a huge empire. He was blessed by heaven and attached grea<sup>t</sup> importance to the spread of Buddhism. Taiyuan occupies the western and northern borders of the empire. In this regard, the emperor appointed my great-grandfather Prince Gong to guard here. In less than three years, Prince Gong had conquered the enemy. The battles in the frontier fortress were settled down, while the soldiers and civilians lived and worked in peace and contentment. He lived up to the emperor's entrustment. After Queen Ma's death, Prince Gong hoped to build a new temple for commemorating Queen Ma and praying for the emperor's longevity. After consulting the local elders, Prince Gong was told that there used to be an ancient temple called Baimasi in the east of the city. It could be reused, although it was in a state of ruins. Prince Gong then decided to build up a new temple based on the former Baimasi with an area of 344 steps (ca. 561 m) from north to south by 176 steps (ca. 287 m) from east to west.

After the temple was built, the Main Buddha Hall is 9-bay wide and around 7-zhang (ca. 22 m) high surrounded by marble balustrades. The roof is covered with dragon- and fish-shaped tiles. There is a 104-bay cloister circling the courtyard of the Main Buddha Hall. Behind the Main Buddha Hall is the 7-bay-wide Great Compassion Hall, whose east and west verandahs were used to worship the 18 disciples of the Buddha. The front gate house of the temple is 3-bay wide, where the statues of the Vajrapani stand. The second gate hall is 5-bay wide, where the statues of the Four Heavenly Princes align. The temple boasts all kinds of magnificent religious buildings, including the Scripture Library, the Dharma Hall, the abbot's chamber, the monks' dormitory, the kitchen, the meditation hall, the well pavilion, and the revolving sutra cabinet.

On the 1st of April, the summer of the 8th year of Chenghua (1472), I visited the temple and donated money to build the Qielan Halls facing each other. I also ordered the abbot Jing Jin and other monks to renovate the temple. After the renovation, people praised it and called it the highest-ranking temple in Shanxi. This temple was founded in the 14th year of Hongwu (1381) and has enjoyed a history of nearly a hundred years. Unfortunately, my great-grandfather, Prince Gong, died suddenly and had no chance to write an inscription. My grandfather, Prince Ding, and my father, Prince Xian, both wanted to erect a monument, but they were deprived of effort to do it. If I could not document all these histories, they would not be passed down to posterity. Therefore, I asked a stonemason to make a stone inscription with my description of the process of building the temple on it, in the hope that the future generation will remember it and commemorate it. As for Buddhism, there are lots of much more brilliant people than I already discussing it. So, I would rather spare my efforts.

Written by the Prince of Jin on an auspicious day of September, in the autumn of the 16th year of Chenghua (1480) in the Ming Dynasty.

#### *Appendix A.3. The Inscription of the Restoration of Chongshansi* 重修崇善寺碑記*, Written by Prince Jian of Jin* 晉簡王 *in 1563, Punctuated and Edited by the Author*

洪 武 辛 酉,我 始 祖 恭王為 報 聖 祖高皇后 罔 極 之 恩,奏 建 寺 曰 崇 善。恪 以 焚 修 香 火,祝 延 聖 壽。嗣 後 凡 正 旦、冬 至、萬 壽聖 節,率 於 此 習 儀,及 賚 節 命 使,暫 以 駐 驛,近 二 百 載。誠 一 國 仰 瞻 不 可 廢 者。成 化 弘 治 間,我 高 祖 莊 王、先祖安王 蓋 嘗 增 修,兩 有碑文,睿製詳 悉。今 又 六 十 星 霜 矣。凡 塑 繪 殿 廊、莊 嚴 之 具,歷 久 漸 敝。嘉 靖乙卯,予命 長 史 馮 繼 祖、薄 世 佑、劉 顯 道、欽 賜 飛 魚 服 承 奉 袁 定、陳 勝、張 等 謁 寺 炷 香,覩 其 頹 圯。召 僧 官 總 督住持 備 啟 爰 命,計 材 集 工,筮 吉 葺 理。省 谕一下 各宗室 及 內外官 庶,亦 皆 遐 邇 向 風,施 祿 捐 金,眾 樂 佽 助,是 以 上 下 協 和,財 用 充 牣。俾 典 寶 邢 欽 等 分---,承 奉 黃 定、溫 洋、常 保、單 賢 督 率 其 事,竭 力 僦 工,恪誠趨 務。典 仗 桑 福 等 則 躬 其 勤 惰 而 賞罰之。始 於 丙 辰 首 夏 - 於 庚 申 孟 冬。凡 厥 殿 廊 門廡廳 堂 齋 厨 及 中 繪 塑,與 夫 鐘 鼓 碑 樓 二 百 餘 楹,悉 皆 輪 奐 一 新,金 碧 輝 煌,巍 峨 雄 麗,駭 心 怵 目。觀 之者自 當 肅 然 起 敬 矣。工 既 畢,復 啓 請 銘 諸 石。於惟 我 國 家 崇儒重 道,化 成 天 下,而文武 釋 道 醫卜亦 罔 偏 廢。然 自 都下以 至 藩 省 郡 邑,莫 不 有 寺 觀以為 焚修祝 延 之 所。此 我 祖上所 建 所 遺,予當 所 敬 所 愛,思 不 衰 者。庸 書 以垂 後。

#### 嘉 靖四十二年 在 昭 陽 大 淵 獻 蕤 吉 日 晉 王 立

In the 14th year of Hongwu (1480), my ancestor, Prince Gong, asked the emperor for permission to build Chongshansi in memory of Queen Ma, where he also made offerings and prayed for the emperor's longevity. After its erection, large ceremonies were held in Chongshansi on every New Year's Day, the Winter Solstice, the emperor's birthday, and the reception of the emperor's envoys for nearly 200 years. It is a place for the Jin Principality to be mourned and should never be abandoned. During the reign of Chenghua and Hongzhi (1465–1505), both Prince Zhuang and Prince An ordered additions in the temple and left documenting inscriptions. Sixty years have passed ever since, and the statues, murals, and buildings are dilapidated.

In the 34th year of Jiajing (1555), I ordered Feng Jizu, Bo Shiyou, and Liu Xiandao, the Zhangshi officials of the Jin Principality, and Yuan Ding, Chen Sheng, and Zhang Tang, the Chengfeng officials of the Jin Principality, to make offerings to the Chongshansi. They witnessed the dilapidation of the temple. Therefore, the monks were activated to make a budget and prepare for restoration. All the members of the imperial clan were called and informed of the restoration project. The construction cost was guaranteed by their generous donation. The Dianbao officials Xing Qin, etc. ... The Chengfeng officials, Huang Ding, Wen Yang, Chang Bao, and Shan Xian were conscientiously involved in managing the project. The Dianzhang official, Sang Fu, etc., supervised the project. They gave rewards or punishments according to the craftsmen's performance. The project started in April of the 35th year of Jiajing (1556) and lasted until October of the 39th year of Jiajing (1560). After the renovation, the temple took on a new look. Buildings such as halls and corridors had a new life, while murals and statues, as well as more than 200 bells and drum pavilions, were almost reborn. All the visitors were surprised at the first sight when they saw the renovated temple and showed their respect afterwards.

After the renovation, I asked a stonemason to make an inscription for documenting the process. Our empire advocates ethical codes for educating its people, while the civil society, the military force, Buddhism, Taoism, medicine, and divination achieve balanced development. From the capital to the provincial capital and the county seat, there are always Buddhist and Taoist institutions for prayers. Chongshansi was founded by my ancestors. I should pay respect to it and put it under good protection away from declining. I hereby document what has happened for future generations.

Written by Prince of Jin on an auspicious day of May, in the 42nd year of Jaijing (1563).
