, Charleux, Nomads on Pilgrimage, pp.109-115

, By the eighteenth century, the Manchu emperors' support was restricted to monasteries of the Gelukpa tradition, and the "red" (old Tibetan Buddhist schools) communities that were active during the Yuan, Ming and perhaps the early Qing were turned into Gelukpa centres. However, some "red" hermits and monks did reside on Wutaishan in Qing times

, According to official figures, 47 Wutaishan monasteries (and 24,108 statues) survived the Cultural Revolution and more than twenty were rebuilt or newly built in the, 1990.

, The clergies of Pusading and Tailusi were supported by the Qing treasury (Charleux, Nomads on Pilgrimage, pp.113-114

O. Wutaishan, Chinese Buddhist monks (heshangs ??) and their monasteries are identified as "blue/black" (qing ?) and Tibeto-Mongol Buddhist monks and monasteries as "yellow

A. Hackmann and . German, , pp.118-119

, See notably the work of the famous specialist of Chinese architecture Liang Sicheng ???; and Lin, Building a Sacred Mountain

C. Zejun, Wutaishan jilüe

W. Jinping,

. Prip-møller, Chinese Buddhist Monasteries) studied monasteries of Central China and drew their plans to understand the function and location of the different buildings; Welch (The Practice of Chinese Buddhism) studied the different "departments" of a Chinese monastery, The Buddhist Monastery) who compared Buddhist monasterie's layouts all over Asia

, Chinese characters and their translations for the Tibeto-Mongol Buddhist monasteries are given in Table 1

. Pokotilov, Der Wu T'ai Schan und seine Klöster, pp.82-83

W. Quantu, In the 1846 Cifusi map, Puleyuan is depicted as a Chinese-style monastery

, Chou Wen-shing, email, 2010.

. Gilmour, Among the Mongols, vol.146

. Charleux, According to Wei Guozuo (Wutaishan daoyou, 98), who does not quote his source, the Jifusi had a "Tibetan layout

. Mannerheim, Across Asia from West to East, p.689

. Pokotilov, Der Wu T'ai Schan und seine Klöster

J. Yuanzhaosi and T. , Santasi belong to Nenghai's ?? (1886-1967) school (Tuttle

. Bianchi, Upper Shancaidong belongs to Han Chinese disciples of Tibetan Nyingmapa master 'Jigs-med phun-tshogs, 1933.

;. Puhuasi, . Sanquansi, L. Shouningsi, Q. Shancaidong, and C. ,

, Notably French sinologist and archeologist Édouard Chavannes in 1907; Japanese scholars Ono Katsutoshi and Hibino Takao (Godaisan)

T. Daij? and S. Tadashi, Shina bukkyo shiseki hyokai, and Ch?goku bunka shiseki)

, The Qinding Qingliangshan zhi (Imperially commissioned gazetteer of Qingliangshan), compiled in 1785, lists the different halls and their dimensions for the main monasteries

. Pokotilov, Der Wu T'ai Schan und seine Klöster, pp.57-89

P. China, His Lagepläne des Wutai shan includes a synthetic catalogue of the Wutaishan monasteries

W. Guozuo and W. Daoyou, Online Appendices" for a catalogue of monasteries with references in gazetteers and guidebooks

, Tibetan and Mongol lamas eat meat and take a meal in the late afternoon; heshangs eat vegetarian food and are not supposed to have a substantial meal in the afternoon

?. Guangzongsi, Ancestor Honor Monastery), founded by a Tibetan monk in 1507, was also counted among the Chinese Buddhist monasteries in the Qing period

. Charleux, Nomads on Pilgrimage, p.115
URL : https://hal.archives-ouvertes.fr/halshs-01192756

, Rol-pa'i rdo-rje resided there; after his death his funerary st?pa was built in this courtyard and another residence for the lCang-skya qutu?tus was built to the west of it (Figure 7). A new 'Western-style' bla-brang for the Sixth lCang-skya qutu?tu bLo-bzang dpal-ldan bstanpa'i sgron-me (1891-1958) was built in Zhenhaisi, south of Rol-pa'i rdo-rje's st?pa (Wei Guozuo, High Tibetan lamas liked to take residence there, such as the Ninth Panchen Lama Thub-bstan chos-kyi nyi-ma, pp.1883-1937, 1961.

, To the left of Shifangtang's rear courtyard are private quarters where the Tenth Panchen Lama bLo-bzang 'phrin-las lhungrub chos-kyi rgyal-mtshan (1938-1989), 1983.

, On Nagao's opposition between 'academic' and 'ritualist monasteries': Miller, Monasteries and Culture Change, pp.20-22

, About 340 Mongolian stelae record Mongols' donations: Charleux, Nomads on Pilgrimage, pp.297-305

, Der Wu T'ai Schan und seine Klöster, It had statues of Maitreya, ??kyamuni and Tsongkhapa, a Kanjur and a Tanjur on shelves, and counted 26 students, vol.75

, as opposed to hereditary, privately-run monasteries (zisunmiao ???), which functioned as a closed and local system, whereby an ordained monk teached to a few disciples who did not travel to other monasteries. This Chinese distinction also applies to Gelukpa monasteries such as Zhenhaisi, Pusading, Cifusi, and Shifangtang. For a list of shifang monasteries and zisunmiaos on Wutaishan in the 1980s: Wutaixian zhi bianzuan weiyuanhui, pp.277-282

, The Qing emperors also had a palace called Imperial City (Huangcheng ??) south of Tayuansi, and two travel palaces, Baiyunsi ??? and in Tailusi

. Blofeld, The Jewel in the Lotus, p.91

, At the end of Shunzhi's reign or during Kangxi's, the old stables of Luohousi were turned into a lodging centre for Tibetan, Mongol and Manchu pilgrim-lamas. From 1831 to 1835, a Monguor lama from Co-ne Monastery in Amdo turned this lodging centre, which was then called Guangrensi, into a branch monastery of Luohousi, Online Appendix B), 2005.

, Charleux, Nomads on Pilgrimage, pp.279-280

. Mannerheim, Across Asia from West to East, p.691

, It is called wuguantang ???, as in Chinese Buddhist monasteries

, The yurt in front of the scripture hall of Tayuansi seen on a photo by Boerschmann

. Charleux, Nomads on Pilgrimage, pp.280-282
URL : https://hal.archives-ouvertes.fr/halshs-01192756

, For instance, the Beamless halls [wuliangdian ???] of Xiantongsi, temples of the five terraces, temples of Nanshansi and Lingyingsi ??? (Numinous Answer Monastery) on Fanxianshan Peak ???

, Chinese monastery, the buildings form only about 15% of the total surface area

, For the different layouts of the Wutaishan monasteries: Wang Jinping

. Blofeld, The Wheel of Life, p.122

, On Chinese Buddhist architecture: Charleux & Goossaert

. Zhang-yuhuan, History and Development of Chinese Architecture

. Prip-møller,

, The central building of the Chinese(-style) monastery is called Great Buddha hall (dafodian ???), great hall (dadian ??), or hall of the Great Hero (Mah?v?ra hall, daxiong baodian ????), an epithet of ??kyamuni

, Some monasteries do not allow the laypersons to enter the assembly hall when the monks are praying

, Tibet and Mongolia, the biggest ones had 9 × 9 bays (Charleux, Temples et monastères de Mongolie-Intérieure, vol.225

, Pokotilov noticed that monks' rows of seats and low tables were perpendicular to the aligned statues in Gelukpa assembly halls (as in Tibet and Mongolia), which was not the case in Chinese Buddhist temples, vol.60

, The altar stands just behind the entrance door with one or more seated, richly gilded, large Buddha images, with one or two rows of smaller ones in front, The halls of the temples have no depth, as among the Kalmuks and Tibetans, only breadth, vol.189

. Interestingly, Pusading's replica in the hills west of Beijing, Baodisi, had a nine-bay assembly hall (Chou, Dugang is also commonly used in imperial stelaes to designate the assembly halls of the Chengde temples modelled after Tibetan temples (Chayet, Les Temples de Jehol et leurs modèles tibétains, vol.37

. Charleux, Temples et monastères de Mongolie-Intérieure, 248-250, pp.256-257

. Charleux, Qing Imperial Mandalic Architecture
URL : https://hal.archives-ouvertes.fr/halshs-00702142

, Zhenhaisi's assembly hall has a back altar with a modern statue of Avalokite?vara (flanked by Sudhana and Longnü ??), and a door that opens to the second courtyard, vol.38

, The mechanism located in a subterranean chamber was apparently similar with that of the revolving s?tra tower of Tayuansi. A similar lotus existed in sKu'-'bum (Kumbum) Monastery (Amdo/ Qinghai Province)

, It now has statues of Tsongkhapa and his two disciples and serves as an assembly hall

, See a drawing in Boerschmann, Picturesque China, p.39

. Charleux, Online Appendix B: "Tayuansi

L. Xiangzhi, Wutaishan youji, 64) mentions a tinglingting ???, funerary hall for deceased monks

, The founder of Shifangtang built a collective funerary st?pa for pilgrim monks about 100 metres from the monastery, See the st?pas of the jasa? lamas and of the Ca?an diyanci qutu?tus in Fenglingu ???. About cemeteries on Wutaishan: Charleux, Nomads on Pilgrimage, pp.245-255

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.59

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.75

. Gilmour, Among the Mongols, vol.146

, Pokotilov describes monks' dwellings to the north of Pusading, vol.77

, Nowadays, the lamas of Luohousi and Shifangtang share four or five-bed dormitories inside the monasteries

, For instance, the roofs of the Mañju?r? hall of Luohousi and of the Ming dynasty Great Buddha hall of Yuanzhaosi

L. Only, Cifusi and Shifangtang had a Qing dynasty imperial name plaque written in the three (Chinese, Tibetan, Mongolian) or four languages (plus Manchu) of Qing Gelukpa Buddhism, 2010.

, See Charleux, Nomads on Pilgrimage

, Yuanzhaosi preserved a big bell with inscriptions in Chinese

, According to earlier travel accounts, prayer-wheels were found in many monasteries: Pokotilov, Prayer-wheels and Tibetan pinnacles were destroyed during the Cultural Revolution and were reinstalled in the 2000s, p.60

G. Henian, M. Shan, and . Ji, , vol.111, p.119

, Lantsa (lañja, Tib. lan-tsha or lan-dza) is a sacred script elaborated in Nepal to write Sanskrit, especially dh?ra??s in Tibetan Buddhism, particularly in architecture (for consecration formulas) and books

, Old paintings on the framework above the doorways of the Mañju?r? hall represent the five manifestations of Tsongkhapa, arhats, the Green T?r?, ??kyamuni, and the kingdom of Shambhala

. Pokotilov-;-der-wu-t'ai-schan-und-seine and . Klöster, 78-79) calls it "Changtaiyuan

S. Charleux, Temples et monastères de Mongolie-Intérieure, 202-206. I thank Chou Wenshing for having sent me photos of this hall

. Charleux, Temples et monastères de Mongolie-Intérieure, vol.232, pp.237-239

, Pozdneev, Religion and Ritual in Society, pp.155-156

, On Wutaishan, workshops of sculptors and painters were specialized in Tibetan Buddhist art, and their production was exported towards Mongolia: Halén, Mirrors of the Void, Travellers mention embroidered thang-kas, pp.320-328

. Blofeld, Yutai Shan") temples: "The furnishing is sumptuous. Many images are of bronze, but the great majority of gilded clay. Large numbers of coloured ribbons, lanterns, banners, etc. are suspended from the roof. Indoors, too, everything is ostentatious, but closely confined, vol.92

, Der Wu T'ai Schan und seine Klöster, On musical instruments on Wutaishan: Pokotilov, vol.75, pp.61-62

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.61

, The present-day Gelukpa monasteries have recently-made statues of Milefo and Weituo in their lokap?la hall

&. Pokotilov, . Wu-t'ai-schan-und-seine, and . Klöster, , p.38

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.79

. Pokotilov, Der Wu T'ai Schan und seine Klöster, vol.78, p.82

L. According-to-pokotilov's-informant, Pusading and Xiantongsi had a Tibetan Kanjur; Puleyuan had a Mongolian Kanjur, vol.83

, The side walls in some of the temples are filled by many niches, in which there are hundreds (in one temple 100) of small idols under glass" (Mannerheim, Across Asia from West to East, 689), vol.69

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.80

W. Guozuo and W. Daoyou, , pp.89-91

, In that case it is sometimes called "hall of the Three Holy Ones" (Sanshengdian ???) or "hall of the Three Great Masters

, The oldest version of the story of this miraculous image was told by Japanese monk Ennin ?? (794-864) in the ninth century. See the references in Charleux, Nomads on Pilgrimage, Online Appendix B: "Pusading" and "Shuxiangsi

. Birnbaum, 18-19; also plates 1-2) details the origin of this form in the Tang dynasty. A ruyi is an auspicious Chinese symbol, discussion wand and staff of authority, Studies on the Mysteries of Mañju?r?

, Wei Guozuo deplores the loss of the 2-metres high Ming dynasty icons of Mañju?r? flanked by Avalokite?vara and Samantabhadra. The present statues were made in 1985, pp.80-81

, Emperor Qianlong himself made a sketch of the icon and had it copied in both painting and sculpture: Chou

, The Luohousi statue was described by Pokotilov, vol.69

, Chinese Buddhist monasteries such as Baohuasi, Xiantongsi, and Jindengsi have statues of Old Mañju?r?. On Old Mañju?r?: Charleux, Nomads on Pilgrimage, pp.196-198

. Edkins, Religion in China, 232. It is probably the statue now displayed in the Mañju?r? hall of Puhuasi

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.78

, It had replaced the statue of the Third Prince (third son of Emperor Wenxuan ??, of the Northern Qi (550-570), said to have immolated himself as an offering to the Buddha, vol.550

. Edkins, , p.232

. Boerschmann, Lagepläne des Wutai shan, 38. The present-day "Indian-style" bearded statues of Mañju?r?, Avalokite?vara and Samantabhadra seem to have been made recently

. Edkins, , p.229

, Ks _ itigarbha presides in the kitchen of Pusading (its statue is usually found in the refectory of Chinese Buddhist monasteries)

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.61

. Pokotilov, Der Wu T'ai Schan und seine Klöster, p.61

, Such as Laozi, the Three Saints (Laozi, ??kyamuni, Confucius), the Jade Emperor (Yuhuang ??), the Three Emperors (Sanhuang ??: Huangdi ??, Yao ? and Shun ?), the Three Officials (Sanguan ???

, The denomination of these halls may be recent, and their function may also have changed

, Chinese Buddhist monasteries of Wutaishan have a small altar outside the Great Buddha hall (on the left side) dedicated to Mianren dashi ????, a fierce Tantric manifestation of Avalokite?vara (Baiyunsi, Mingyuechi); a Vairocana hall (Piludian ??? in the Zunshengsi ???, called Leiyindian ??? in Bishansi ??? and in Nanshansi); a Ks _ itigarbha hall (Dizangdian ???, which can serve as a colombarium), a reclining Buddha hall (Wofodian ???

, Qormusta tngri is the Mongol form of Ahura Mazda

, Ten Thousand Buddha Pavilion, popularly known as Wuyemiao ???, Fifth/Five Lord Temple

. Mannerheim, Across Asia from West to East, 693; also Blofeld, p.34

. Ujeed, The Black Manjushri, 139. Images of the Five Mañju?r? of the Five Directions are found in Xiantongsi, Puhuasi, Dailuoding ??? and Shuxiangsi, and on the terraces' temples

, Actually this is the case nowadays: lamas "complain about the local government forbidding them to build anything 'Tibetan,' and that everything had to be in the Chinese style, which they felt really uncomfortable with, 2010.

, Empire of Emptiness) and Françoise Wang-Toutain (Le programme ornemental de la tombe de Qianlong) showed that on the one hand, the emperor, Scholars working on emperor Qianlong such as Patricia Berger

, through the standardization of texts, rituals, and pantheon. In a recent article, Chou highlighted Qianlong's attempt of creating a Manchu Buddhism, through the building of monasteries (some of them replicating temples or the Mañju?r? image of Wutaishan), and the compilation and translation of a canon which, he strove to restore an "authentic Indian or pan-Mah?y?na Buddhism" mostly based on Tibetan Buddhism but incorporating various Buddhist traditions (notably Chinese Buddhism)

, New Wutai Gazetteer" seems to be the first that distinguishes the monasteries of the two traditions, The 1883

, A whole guidebook about Shuxiangsi (a Chinese Buddhist monastery) and its famous icon was written in 1813 for a Mongol and Tibetan audience: Charleux, Nomads on Pilgrimage, pp.165-166

, In addition, they shared several common devotional practices. For instance, Chinese pilgrims circumambulated st?pas and crawled into the womb cave: see Charleux, Nomads on Pilgrimage, pp.289-317

, Proportions are not respected: for instance the hexagonal pavilion of Shouningsi is depicted much larger than the other halls

, Charleux, Nomads on Pilgrimage, pp.126-133

, In the nineteenth century, more than half of the lamas of Wutaishan were Mongols (Charleux, Nomads on Pilgrimage, vol.128

, New Qing history" has shown how these ethnic categories are fluid and changing

. Tuttle, Tibetan Buddhism at Wutai Shan in the Qing, pp.184-185

. Charleux, Nomads on Pilgrimage, p.134
URL : https://hal.archives-ouvertes.fr/halshs-01192756

. .. , Where the two doctrines meet on Chinese ground as they do on the frontier of Tibet, they stand apart. Lama is Lama, Hoshang is Hoshang as the Chinese say. But things are different on the Wutai shan. Both doctrines borrow from one another in habits and arrangements, The apparent homogeneity of monastic communities, whatever their affiliation

?. Monk-puji and D. Xiangshan, s movement appropriated more than twenty monasteries on Wutaishan that were integrated into a national Chinese network, and spent seven million silver dollars to restore or rebuild them. It initiated an artistic renaissance, with stone archways and screen-walls decorated with exquisite sculptures including Chinese popular deities, 1917.

, Chinese Gelukpa school of Buddhism, which appropriated about ten old yellow and blue monasteries in the course of the twentieth century on Wutaishan: Tuttle, The Sino-Tibetan community, which initially was ethnically Han, now has Inner Mongols and Tibetans from Amdo into its ranks. Inner Mongol and Tibetan nuns become Chinese Buddhist nuns because they can obtain a higher ordination than in Tibetan Buddhism, pp.1886-1980

, Charleux, Nomads on Pilgrimage, pp.132-133

, Gray Tuttle argues that before Buddhism was constructed as a world religion in the 1930s, Chinese Buddhism and Tibeto-Mongol Buddhism were largely perceived (at least by Chinese and Tibetans) as two different religions. Yet Mongol clerics and pilgrims did not view these traditions as distinct religions and even built bridges between them, his 2005 book Tibetan Buddhists in the Making of Modern China

. Frégosi, Introduction, vol.104

&. Albera and . Couroucli, Religions traversées

, In addition, every village had one or several Chinese popular temples dedicated to Guanyin, Caishen, the Jade Emperor, the Three Emperors and so on

, Memorial st?pa of Fazun erected in 1980 in Guangzongsi; Nenghai Memorial St?pa in Qingliangqiao ???, 1991.

P. Dailuoding, ?. Fenglinsi, and L. Shancaidong, commemorative st?pa of Dil-mgo mkhyen-brtse, 1910.

, Previously on Wutaishan there was no monumental temple such as the nineteenth and early twentieth-century Maitreya or Avalokite?vara temples that enshrined up to twenty-six metre-high statues in Mongolia, Tibet and Beijing

, The presence of red and yellow slips of papers written with the name of one's living or dead parents, of Chinese Buddhist and popular icons (notably Caishen) are seen in several monasteries of Tongliao Municipality in Inner Mongolia such as Sira mören süme (Tongliao City), Morui-yin süme

, Religions traversées. Lieux saints partagés entre chrétiens, musulmans et juifs en Méditerranée. Arles: Actes Sud/MMSH (Études méditerranéennes), 2009.

P. Berger, Empire of Emptiness: Buddhist Art and Political Authority in Qing China, 2003.

E. Bianchi and . Forthcoming, Lama Nenghai's Imprint on Mount Wutai: Sino-Tibetan Buddhism among the Five Plateaus since the 1930s, The Mountain of Five Plateaus: Studies of the Wutai cult in multidisciplinary and transborder/ cultural approaches

R. Birnbaum, Studies on the Mysteries of Mañju?r?: A Group of East Asian Ma??alas and their Traditional Symbolism. Boulder (Col.): Society for the Study of Chinese Religions (Monograph, vol.2, 1983.

J. Blofeld, The Festival of the Sacred Mountain, China Journal, vol.28, pp.25-37, 1938.

. _____, The Jewel in the Lotus: An Outline of Present Day Buddhism in China, London: Sidgwick & Jackson, published for the Buddhist Society, 1948.

. _____, The Wheel of Life. The Autobiography of a Western Buddhist, 1959.

E. Boerschmann, Picturesque China -Architecture and Landscape. A Journey through Twelve Provinces, 1923.

. _____, Die grosse Gebetmühle im, Sinica-Sonderausgabe, pp.35-43, 1937.

. _____, Lagepläne des Wutai shan und Verzeichnisse seiner Bauanlagen in der Provinz Shanxi, Bearbeitet und herausgegeben von Haetmut Walravens, 2012.

?. Chai-zejun, Wutaishan jilüe" ?????, 1999.

I. Chai-zejun, Chai Zejun gu jianzhu wenji ???????? -Collected works of Chai Zejun on ancient architecture, pp.65-77

I. Charleux, Temples et monastères de Mongolie-Intérieure, Comité des Travaux Historiques et Scientifiques and Institut National d'Histoire de l'Art (+ 1 CD rom), 2006.

. _____, Qing Imperial Mandalic Architecture for Gelugpa Pontiffs between Beijing, Inner Mongolia and Amdo, Along the Great Wall: Architecture and Identity in China and Mongolia, pp.IVEA-ICRA, 2010.

. _____, Nomads on Pilgrimage. Mongols on Wutaishan (China), pp.1800-1940, 2015.

. _____ and . Forthcoming, The Pilgrimage Account of Duke Migwachir of Alashan to Mount Wutai, The Mountain of Five Plateaus: Studies of the Wutai cult in multidisciplinary and transborder/cultural approaches, 1938.

_. Goossaert, The Physical Buddhist Monastery in China, The Buddhist Monastery. A Cross-cultural Survey, pp.305-350, 2003.
URL : https://hal.archives-ouvertes.fr/halshs-00006205

A. Chayet, Les Temples de Jehol et leurs modèles tibétains, Recherche sur les civilisations, vol.19, 1985.

W. Chou, Imperial Apparitions: Manchu Buddhism and the Cult of Mañju?r?, Archives of Asian Art, vol.65, issue.1-2, pp.139-179, 2015.

J. Edkins and R. , Religion in China; Containing a Brief Account of the Three Religions of the Chinese: With Observations on the Prospects of Christian Conversion Amongst that People, p.1893, 1878.

F. Frégosi, Archives des sciences sociales des religions 155(3)(special issue, pp.103-108, 2011.

?. Gao-henian, , 1949.

M. Shan, Beijing: Zongjiao wenhua chubanshe

G. Lintao and ?. , Huangjiao zai Wutaishan de chuanbo" ?????????, Cang sang ??, vol.1, pp.96-97, 2004.

J. Gilmour, Among the Mongols, 1883.

H. Hackman, , 1912.

A. German, the East: Travel Scenes and Reflections, 1912.

H. Halén, Mirrors of the Void, Buddhist Art in the National Museum of Finland, 63 Sino-Mongolian Thangkas from the Wutaishan Workshops, a Panoramic Map of the Wutai Mountains and Objects of Diverse Origins, 1987.

N. Köhle, Why Did the Kangxi Emperor Go to Wutai Shan?: Patronage, Pilgrimage, and the Place of Tibetan Buddhism at the Early Qing Court, Late Imperial China, vol.29, issue.1, pp.73-119, 2008.

L. Xiangzhi and ?. , Wutaishan youji ????? [Travel record of Wutaishan, 1932.

W. Lin, Building a Sacred Mountain. The Buddhist Architecture of China's Mount Wutai, 2014.

C. G. Mannerheim, , 1940.

, Oosterhout (P.B.): Société Finno-ougrienne, 1906.

F. Meyer, Le Tibet à l'époque des Dalailama. xv e au xx e siècle, Demeures des hommes, sanctuaires des dieux: sources, développement et rayonnement de l'architecture tibétaine, pp.381-407, 1987.

R. J. Miller, Monasteries and Culture Change in Inner Mongolia, Asiatische Forschungen, vol.2, 1959.

O. Katsutoshi, ?. , H. Takao, and ?. , G?daisan ???, 1942.

, The Buddhist Monastery. A Cross-Cultural Survey, 2003.

D. Pokotilov, ) of U-taj. Ego pro?loe i nastoja??ee, Utaj (Zapiski Imp. Russk. Geogr. Obshchestva po obshchej geografii, Sinica-Sonderausgabe, vol.22, issue.2, pp.47-116, 1893.

F. Pommaret, Buddhist Monasteries in Tibet, The Buddhist Monastery. A Cross-cultural Survey, pp.283-304, 2003.
URL : https://hal.archives-ouvertes.fr/halshs-00718015

A. Pozdneev and . Matveevi?, Religion and Ritual in Society: Lamaist Buddhism in Late 19 th -century Mongolia, transl, vol.10, 1887.

J. Prip-møller, , 1937.

, Chinese Buddhist Monasteries: Their Plan and its Function as a Setting for Buddhist Monastic Life. Hongkong, 1967.

Q. Qingliangshan and . ??????,

T. Pixu and ?. , Wutai xinzhi ????, Chongshi shuyuan, 1883.

T. Daij?, ?. , S. Tadashi, and ?. , Shina bukkyo shiseki hyokai ???? ????, 1928.

, T?ky?. Bukky? shiseki kenky?kai, vol.5

. _____, Ch?goku bunka shiseki ??????. T?ky?: H?z?kan, vol.1, 1939.

G. Tuttle, Tibetan Buddhists in the Making of Modern China, 2005.

. _____, Tibetan Buddhism at Ri bo rtse lnga/Wutai shan in Modern Times, Journal of the International Association of Tibetan Studies, vol.2, pp.1-35, 2006.

. _____, Tibetan Buddhism at Wutai Shan in the Qing: The Chinese-language Register, Journal of the International Association of Tibetan Studies, vol.6, pp.163-214, 2011.

U. Sangseraima, The Black Manjushri: Mongolian Veneration of the Wutaishan Wuyue, 2015 International Conference on the Wutai Cult ???? ?????? "The Mountain of Five Plateaus: Studies of the Wutai cult in multidisciplinary and Transborder/Cultural Approaches" ?????: ???????????????? ?????, 2015.

F. Wang-toutain and . Forthcoming, Le programme ornemental de la tombe de Qianlong (r.1736-1796). L'empereur et le bouddhisme tibétain

W. Jinping and ?. , Shan you jiangzuo jilu -Shanxi chuantong jianzhu wenhua sanlun ??????--??????????, 2005.

W. Guozuo and ?. , , 1988.

?. Wutaishan-daoyou,

H. Welch, The Practice of Chinese Buddhism, 1900.

?. Wutaishan-quantu, Complete map of Wutaishan]. s.n., s.l. Qing period (Library of the Institut des Hautes Études Chinoises

?. Wutaixian-zhi-bianzuan-weiyuanhui, Shanxi renmin chubanshe

Y. Yutan and ?. , Wutaishan simiao daguan ???????, Shanxi renmin chubanshe, 1985.

?. Zhang-dungu, Wutaishan can fo riji ???????, 1911.

, Dixue zazhi ????, vol.3, issue.1, pp.1-5

?. Zhang-yuhuan, History and Development of Chinese Architecture, compiled by the History of Natural Sciences, transl. from Chinese. Beijing: China Academy of Sciences, 1985.

Z. Gaiping, ?. , H. Huiming, and ?. , Jianlun Qingdai qianqi de Wutaishan zangchuan fojiao, ??????????????, 2006.

, Xizang minzu xueyuan xuebao ????????, vol.1, pp.28-32, 2006.

?. Zhou-rubi, L. Guangyi, and ?. , Wutaishan de gushi ??????, Zuojia chubanshe, 2007.