When I first traveled to China and arrived at Shanghai Pudong International Airport in 2012, I remember seeing a glossy advertisement for Maserati as I walked through the jetway. Having visited many other countries in Asia where Chinese-made cars and motorbikes are ubiquitous, I got a kick out of this prominent promotion of a non-Chinese brand directed at freshly arrived visitors to China’s largest city. A year later I was in Beijing, and after viewing the embalmed body and orange-colored face of Mao Zedong, as I left his mausoleum, I had to “exit through the gift shop” where I was besieged by vendors selling also sorts of Mao trinkets and other Cultural Revolution merchandise. Where did this appetite for luxury and desire to cash in on “commie memorabilia” come from? More importantly, what would be the limits of the PRC’s tolerance for the growing materialistic impulses and capitalist desires of a newly moneyed generation? I had these questions swirling around in my head as I walked past the countless storefronts of fancy Western brands and franchises that crowded the large city blocks of Shanghai.
Old Shanghai nostalgia: suitcases & “commie memorabilia” for sale in the now demolished Dongtai Road Antique Market – Shanghai, China (2012)
Since I had a few days to spend in Shanghai after I returned from my travel to Mt. Emei and the Leshan Giant Buddha, I was keen to explore what remained in this megapolis of the Chinese Buddhist spirituality and religious practice of the generations before Mao’s Cultural Revolution. While most of the historical Buddhist schools, monasteries, and temples in Shanghai were destroyed, a few managed to survive or were reconstructed. Much of old Shanghai like the Dongtai Road Antique Market (which was on its last legs when I saw it in 2012) has been demolished to make room for shiny new developments, and so whether or not the remaining Confucian, Taoist, and Buddhist temples in Shanghai may need to get relocated or continue as protected sites remains to be seen. Despite all the rapid change and reinvention, I did see 2 enchanting Buddhist temple complexes in Shanghai, as well as, a third temple that was recently restored with sleek features in sync with the bustling city sidewalks surrounding it.
Longhua Pagoda constructed in 977 A.D. – Shanghai (2012)
First on my list was the Longhua Temple which is located in the far south of Shanghai. The Shanghai Metro (subway) manages to snake into most areas of the city and was my preferred means of transport. The Metro surfaced and then elevated above the city streets as it ventured into the city’s far southern reaches. I hopped off at a stop not too far from a brand new IKEA store that anchored the Xuhui Shopping Center. I then walked about 1km until I saw what once must have been among the tallest “skyscrapers” of old Shanghai — the Longhua Pagoda. This Pagoda is one of the oldest surviving Buddhist monuments in Shanghai and was built out of brick and wood in 977 A.D. It is over 40 meters/132 ft tall and yellow in color (which brought to mind the color of the Beamless Brick Hall of Wannian Monastery at Mt. Emei). Given its age and fragile state, the public cannot enter and walk up to the top of the Pagoda.
Inside Longhua Temple complex
After paying the admission fee and receiving a bundle of incense sticks, I entered the temple complex which was sparsely filled with visitors. I took my time to enter all the prayer halls and pavilions and some of these buildings had signs and old photographs noting their historical significance. One particular statue stood out above all else at Longhua Temple. This was a serene and intricate statue of the Bodhisattva Avalokitesvara known as the embodiment of all seeing compassion. The statue was flanked on each of its sides by its arms which were fanned out as if hugging the world. Each of the statue’s “thousand arms” had their palms visible and within each palm was a watchful eye — symbolizing Avalokitesvara’s all seeing nature and omnipresence.
The “Thousand-Armed” Avalokitesvara statue – Longhua Temple
I noticed a group of Chinese patrons bowing multiple times in front of this statue with their hands gripping lit incense sticks over their foreheads. They may have been praying for assistance and support in dealing with a difficult situation, or affirming their gratitude for the compassion that this Bodhisattva provides to the world. I intently watched the actions of this pious group. It was evident to me that religious practice was very much alive and well in Shanghai despite the 20th Century effort to snuff it out as an opiate of the masses.
Detail of Avalokitesvara statue – a watchful eye contained in each palm
Unfortunately, Longhua Temple was not always as peaceful as the day I visited. It has a bloody past and served as the grounds for over 5,000 public executions of communist party members by the Kuomintang (KMT) national party in April 1927. A few decades after this purge, communist soldiers ransacked Longhua Temple and used statues like the Thousand-Armed Avalokitesvara for target practice. One can still see bullet holes in the walls of certain buildings at Longhua. As I walked out of Longhua Temple and into an adjacent park, I came across the “Longhua Martyrs’ Memorial Hall” which was built by the PRC in what was formerly the gardens of the Longhua Temple. The Memorial Hall is free, and although all the exhibits are in Chinese, the sobering realization that the old gardens of Longhua Temple are a mass grave holding the remains of executed political prisoners needed no translation.
Exterior of Jade Buddha Temple – Shanghai
After Longhua Temple, I took the Metro to west Shanghai to see the Jade Buddha Temple which dates back to the late 19th Century (although the original temple was destroyed and the present site was built in the late 1920s). As its name suggests, this temple contains 2 Buddha statues made of white jade. Both Buddhas were sculpted in Burma and had been acquired by a Chinese monk named Huigen who had been traveling through Burma in the early 1880s.
Entrance to main prayer hall – Jade Buddha Temple
The story goes that Huigen had actually purchased 5 such jade Buddhas, but only 2 of these were transported back to his temple in Shanghai where special halls were built to house them. It is not clear what happened to the other 3 jade Buddhas. Since I had visited Burma and seen many jade and marble Buddhas there (Mandalay in Burma is still known for its mastery of marble & jade sculptures), I was curious to see how the 2 jade Buddhas of the Jade Buddha Temple compared.
The Seated Buddha of Jade Buddha Temple
Although photographs are not allowed of the 2 jade Buddhas, I did manage to surreptitiously snap a shot of the larger one — the “Seated Buddha”. This statue is displayed behind glass in its own hall which requires an entry fee that is separate from the general admission to the temple complex. Inside the hall, there is a railing in the back that keeps the public at a good distance away from the statue which is located in the front of the hall. The statue contains feminine features that are very similar to those I had seen in other Burmese statues of the Buddha. The seated pose of the statue depicts the Buddha in the “earth witness” (or bhumi-sparsha) mudra that was famously used by the Buddha to respond back to the demon, Mara, who was hoping to tempt the Buddha to give up his search for Enlightenment (see post: “Tempt” at https://wp.me/s2Bq4y-tempt). The second jade Buddha at the Jade Buddha Temple is found in another hall and is much smaller. This statue depicts a Reclining Buddha and is serpentine in the way its body is curved. I found it interesting that both of these 2 jade Buddhas which reflect the Theravada Buddhist tradition in Burma were acquired by Huigen, a monk of the Chinese Mahayana Buddhist tradition. The exquisite artistry of the 2 statues probably quelled any potential protests by fellow monks when Huigen returned to Shanghai and requested that the 2 Burmese-sculpted Buddhas be housed at their temple.
Jing’an Temple (crowned with a mini-Mahabodhi Temple) at West Nanjiang Road – Shanghai
From the Jade Buddha Temple, I was back on the Metro and headed to Jing’an Temple. Nestled smack dab in the middle of Shanghai’s busy West Nanjiang Road, this temple could be mistaken upon first blush as some kind of modern religious theme park. The original temple that bore the name “Jing’an” dates back to the 3rd Century A.D., but that site was destroyed long ago and an entirely new temple was built at the current site of Jing’an Temple in 1216 A.D. from where it enjoyed centuries of unmolested religious activity and spiritual importance until the events of the 20th Century interfered.
Central courtyard – Jing’an Temple
The present design and construction of Jing’an Temple took place in 1998 and incorporated some key Buddhist icons such as a mini-replica of the Mahabodhi Temple (found in Bodh Gaya, India) perched atop the temple and the Pillar of Ashoka (now in a museum in Sarnath, India) which pops out of the city sidewalk that borders the temple. When I entered Jing’an Temple, it dawned on me that this flashy temple fused together elements of China’s “Big 3” religious and philosophical traditions: Confucianism, Taoism, and Buddhism. I saw distinct religious icons and offering areas for each of these 3 faiths inside the temple grounds and visitors were making their rounds to observe and pray before all of these.
Central Buddha – Jing’an Temple
The central Buddha statue at Jing’an Temple appears to be made from iron or bronze and is nearly black in color. Directly behind this Buddha is a visually stunning panel that illustrates key episodes of the Buddha’s life (see first photograph in the post: “To the Wonder (again)” at https://wp.me/p2Bq4y-PC). While I can’t say that the present design and construction of Jing’an Temple captures any of the contemplative atmosphere or spiritual authenticity of either Longhua Temple or the Jade Buddha Temple complex, Jing’an Temple is very much “on brand” with the rest of the modern, reimagined Shanghai. It is a chic destination that allows lay people and devotees alike to practice (or go through the motions of practicing) their traditions of ancestral and spiritual worship.
Yonghe Temple (Lama Temple) – Beijing, China (2013)
As I mentioned at the start of this post, I was in Beijing in 2013 where I witnessed the same kind of enterprising consumerism as in Shanghai. While most of the key historical sights in and around Beijing are connected to the city’s imperial past (Forbidden City, Temple of Heaven, Summer Palace, the Great Wall, etc.), there was one remaining Buddhist temple and monastery of interest. This was the Yonghe Temple (or Lama Temple) which also has its origins rooted in Beijing’s imperial past. This temple was first built in 1694 A.D. as a residence for the Qing crown prince. About 50 years later, the complex was reconfigured as a monastery and center for the Gelug school of Tibetan Buddhism.
Stairway leading to main hall at Yonghe Temple
Not surprisingly, the entire layout and design of the Yonghe Temple is reminiscent of a mini-Forbidden City because the Qing Emperor’s son initially had lived there. During my visit, the Yonghe Temple was buzzing with visitors and monks were actively chanting mantras, playing drums and other instruments, and treating the public to the visual pageantry of Tibetan Buddhism. As I watched the interactions of the public and the monks, I could not shake the feeling that this spectacle seemed “staged”. This was based only on my hunch and not anything else. But, it was hard for me to accept the legitimacy of this school or “lamasery” for Tibetan Buddhism given the stark absence of any photos or other acknowledgments of the current Dalai Lama (the 14th Dalai Lama). I also thought back to my experience at the moribund Tashilumpo Monastery in Tibet where the puppet Panchen Lama appointed by the PRC resides (see post: “For the 11th Panchen Lama (abducted)” at https://wp.me/p2Bq4y-b4).
Observing Tibetan Buddhist Monks at Yonghe Temple
The entire vibe inside Tashilumpo Monastery had come across as artificial to me and I felt a similar feeling at Yonghe Temple. Regardless of whether or not the monks at Yonghe Temple must follow a schedule set by the PRC and have to put on a good show for visitors, the Yonghe Temple did somehow survive the Cultural Revolution and is very well preserved. The best sight of the temple is found inside the “Pavilion of Ten Thousand Happinesses” where one of the world’s largest Buddha statues made of sandalwood is located. This statue is 3-stories high and is housed within a colorfully painted space filled with Buddhist icons and symbols. The artistry and craftsmanship of both the statue and the interior of the pavilion are on par with what may still be seen in the monasteries and temples in Tibet. There is no doubt that the first wave of Tibetan Buddhists who traveled to Beijing to found the Lama Temple effectively replicated and shared their artistic skill and know-how in order to transform the once imperial residence into a center of religious teaching and worship that injected the spirit of Tibet into China.
Sandalwood Buddha – Pavilion of Ten Thousand Happinesses at Yonghe Temple
As I said, the original buildings of Yonghe Temple had been planned and constructed by the Qing Emperor to mirror those of the Forbidden City. Since I had visited the Forbidden City the day before seeing Yonghe Temple, its layout was fresh in my mind. While wandering through the Forbidden City (now called the “Palace Museum”), I had mentally replayed scenes from “The Last Emperor” and was able to pick out many of the exact same locations where Bernardo Bertolucci had been allowed by the PRC to shoot scenes for the film. Towards the north end of the Forbidden City, there is a rock garden area with leafy trees and I had ducked under one of these to take refuge from the scorching sun on the day of my visit. When I had cooled down, I walked up to an elevated platform where I was able to look beyond the tall walls surrounding the palace grounds. In the distance, I was surprised to see what appeared to be the shape of a stupa with Tibetan-like symbols and features.
Beyond the walls of the Forbidden City – Bai Ta (the White Dagoba)
I used my camera’s zoom lens to take a closer look at this white structure and it was clear to me that this was some kind of Tibetan “chorten” (or stupa). Since this structure was located outside of the Forbidden City and had been built in the middle of an island in a lake, I wasn’t able to walk to it. Later on, I did some research into this curious sight and learned that this was “Bai Ta” (or the “White Dagoba”). It was built by the Chinese Qing Emperor to commemorate the first ever visit to Beijing by the-then Tibetan head of state, the 5th Dalai Lama. I was amazed by this. Apparently, none of the previous Dalai Lamas had ever visited, nor had entered into any alliance with, any Chinese Emperor. Since I had some knowledge about the 5th Dalai Lama’s great achievements and the vaunted place he held in the hearts and minds of the Tibetan people, it made sense to me why the Chinese Emperor had vigorously campaigned to meet with such a formidable and visionary man as the 5th Dalai Lama. The 5th Dalai Lama had done much to usher the Tibetan people into an age of advancement which had culminated with the construction of the Potala Palace in Lhasa (see post: “Sketches of Lhasa (#3)” at https://wp.me/p2Bq4y-eQ). I remember viewing the 5th Dalai Lama’s tomb which is housed on its own floor within the Potala Palace and there are massive statues (one with an elephant with a huge pearl in its forehead) that surround it. When the 5th Dalai Lama arrived in Beijing in 1652 A.D., he was accompanied by 3,000 Tibetans and the journey from Lhasa had taken 9 months. No wonder the Chinese Emperor had built the Bai Ta stupa as the crowning feature on its own island in close proximity to the Forbidden City. This grand gesture clearly demonstrated that the 5th Dalai Lama was viewed by the Chinese as a strong independent leader of a foreign land and was someone with whom the Chinese Emperor wanted to establish fruitful foreign relations.
Closer look at Bai Ta – Beihai Park, Beijing
In thinking back to my accidental spotting of Bai Ta from my vantage point at the Forbidden City, I have to believe that most visitors (including Chinese tourists too) are oblivious to this stupa which I did not see promoted as a point of interest in any travel guides or tourist brochures. Furthermore, whatever information that is provided to visitors about Bai Ta most likely reflects PRC-approved messaging. After all, how would the PRC reconcile the significance of Bai Ta with its long held claim that Tibet has always been a part of China? Assuming that the PRC does simply dismiss Bai Ta as an “off-brand” historical footnote of no importance, this monument’s indomitable presence piercing the skies above the grounds of old imperial Beijing emphatically suggests otherwise.
