Fo Guang Shan JiLe Temple

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Fo Guang Shan Jile Temple:

An Temple with a multi-national past & an international present; welcomes you with the Buddha of the future

Introduction

FóGuāngShān (佛光山) literally translating as: [Buddha’s Light Mountain] is one of the largest and most renowned Buddhist organizations in the world^[1]. Originating in Kaohsiung: Taiwan, was founded in 1967 by Master Hsing Yun (1927-2023) and of course now has a branch temple within Keelung (Jīlóng, 基隆), referred to as JiLe Temple^[1].

History of JiLe

Japanese Colonial Era

The history of JiLe is rich enough to intrigue any tourist. This place of worship was not originally part of the Fo Guang Shan tradition, the first temple was constructed on this site in 1901 for a Japanese sect named Honganji (Běnyuànsì, 本願寺)^[2][translating to: primal vow temple]. The Honganji practiced Pure Land Buddhism at this site when Keelung was still under Japanese colonial rule^[2].

The temple was bestowed with its name in 1905 referred to in Japanese as Kosonji^[2] also known as Guāngzūnsì (光尊寺) in Mandarin^[1]. The first two words ko and son approximately translate as light and honor, respectively. Used together Koson indicates power and a spiritual connection to nature; the third word ji simply means temple. The fifty years of Japanese occupation in Taiwan which began in 1895, six years prior to the beginning of the Kosonji’s construction, ended in 1945^[2][3].

Republic of China

Whilst the Republic of China (ROC) was victorious over Japan during WWII (1932-1945), they withdrew from mainland China to Taiwan due to the second phase of the Chinese civil war (1945-1949) and the ROC officially relocated to Taiwan in 1949^[4]. By this point the temple had been destroyed^[1]. Yet, this did not stop Buddhists pursuing the Amitabha Pure land. At this point of transition and reformation Venerable Xiu Hui (1908-1999) began reconstructing a temple from a pile of ruins that would excel far beyond the preceding structure and renamed it JiLe^[1][2]. Translating to bliss. JiLe was later absorbed into the Fo Guang Shan lineage in 1984 and its construction was eventually completed in 1994^[1].

Figure 3.] JíLè Temple Entrance.

JiLe, 2024

After visiting the temple in 2024, I noticed the sign on the entrance is written inverted (figures 2-3). Thus, is read from right to left “寺樂極山光佛”. Within Taiwan, Mandarin is more frequently written from right to left^[5] than in mainland China where it tends to be written left to right. Though the major shift towards Mandarin being  written from left to right began around the 1950’s and is still increasing due to computer technology as well as governmental documentation^[5].

Deities, Ritual Objects & Symbology

At face value, JiLe is a Taiwanese Buddhist Temple. However, after closer inspection I concluded that JiLe is built upon the three pillars of ancient China (Buddhism, Taoism, Confucianism), of which the central pillar at JiLe ‘Buddhism’ remains deeply rooted within the subcontinent of India.

Maitreya

The open arched gate greets you with the Buddha Maitreya nestled between two bonsai trees (figure 2). Regarded as the future Buddha, prophecy foretells that Maitreya currently residing in Tushita heaven will come down to earth when the planet has forgotten the teachings of the present Buddha and holy Dharma will be preached once again^[6]. Maitreya statues first appeared within early Indian Buddhism^[7], thus, he is honored not only by the Mahayana traditions (e.g., Fo GuangShan) but also by the Theravadins^[6].

Maitreya statues proliferated in number across Asia during the first century BC before spreading to China along the silk road^[7] to which statues of Maitreya had become popular in China by the fifth century AD^[8]. The Monastic I interviewed at Fo Guang Shan (Figure 1) reported that the Maitreya statue has been placed at the entrance to JiLe “because he represents joy and welcomes everyone”. His name is derived from the Sanskrit term maitri, indicating kindness^[6]. Thus, sending a clear message to the community.

Bonsai

Conversely, bonsai is a traditional Chinese practice with roots tracing as far back as the Zhou dynasty (1046-256 BC) Shamans and the origins of Taoism^[10].

Considered a traditional Zen Buddhists horticultural practice, was introduced to Japan through Chán (禪) monks during the Song dynasty (960-1279), it was used as an ancient practice to cultivate a peaceful personality and to purify the mind^[9] and is deemed by modern psychology to be an effective meditative practice for promoting tranquility and emotional restoration^[10].

The Lú (爐)

Upon mounting the stairs I seen a male member of the monastic community offering incense on a lú (爐)(fig 4). Generally translated as furnace. Prior to the entry of Buddhism to China during the Han Dynasty (206 BC-220 AD) incense burning lu’s were not used within religious rituals^[11]. Incense was imported from India (150 AD) alongside Buddhism and transformed the ritual sphere of China to which  incense burning on a lu became a popular practice within both Buddhism and Taoism.

This lu has been decorated with a swastika and lotus flower iconography thus, deeming it Buddhist. Though whilst the Buddhist and Taoist lu offering practices appear synonymous physically. This does not mean the practices are identical psychologically and metaphysically.

Harbourside Taoist Temple in Keelung

Dharma & Dragons – Pairs of Chinese dragons have been a prominent symbol since the Shang dynasty (1766-1122 BC)^[12]. Attracting locals and tourists alike. As a symbol from pre-Buddhist China^[12], they are ordinarily used within Taoist temple decor and can be seen in Keelung painted in bright and vibrant colors right on top of the roof ridge. Notice the Taoist temple sign ‘宮安慶’ is again inverted (figure 5). In contrast, JiLe’s roof is more plain, the traditional Chinese double dragon iconography is still present, yet more subtle, with blandly coloured dragons tucked beneath the roof soffit, partially superseded by multiple miniature traditional Indian Dharma wheels between the roof rafters (Figures 2 & 3).

Sanskrit Language – I asked the female monastic (fig 1) “Who is the large central figure?”. She responded using Sanskrit “That it is Sakyamuni in Mahavira hall” (fig 6).

Mahavira, was a being who achieved enlightenment within the Jain tradition and a contemporary of the Buddha^[13]. Mahavira’s name has become used as Buddhist terminology to refer to the main temple room in both China and Taiwan.

Guānyīn (觀音)

However, when I asked the volunteer in the museum, “what deity is this?”. She responded in Mandarin: ‘‘Guānyīn (觀音)” (figure 7). Guanyin is a Chinese Goddess, her character intermingles with folklore where she is identical to Miaoshan yet, she is also synonymous with the Indian male deity Avalokitesvara^[14]. It has been proposed that her feminine qualities were more accordant with the concept of compassion than the masculine qualities of Avalokitesvara^[14]. To which her femininity and indigenous Chinese attributes led to her popularity^[14].

Taiwanese Buddhism

The Importation of Buddhism – In 1624, Buddhist practice was low to non-existent in Taiwan due to the condemnation and penalisation of polytheism deemed as idolatry worship by the Dutch colonists^[15]. However, Buddhism surfaced following the collapse of the Ming empire in 1644 as Ming loyalists fled to Taiwan^[15]. During the Qing rule of Taiwan (1683-1895) abbots were recruited from mainland China^[15]. Buddhism grew in large quantities to which Guanyin has become the most popular deity in Taiwan from the Qing to present day^[15]. Post the Japanese interval^[3], Master Hsing Yun brought with him a second wave of migration of Buddhism in 1949, re-expanding Chinese Buddhism in Taiwan^[16]. Yet, elements of circumstances eerily echoe the prior waves of Buddhist influx.

Humanistic Buddhism – A day later, I returned to the female monastic, who was now accompanied by her child student and asked: “What type of Buddhism do you practice, Chinese or Taiwanese?” They declared in unison: “Taiwanese”. I remarked: “Master Hsing Yun was born in Jiangsu, China and surely practiced and taught Chinese Buddhism”.

Finding resolve she explained: “Fo Guang Shan is an international organization with multiple temples world wide for the practice of humanistic Buddhism”.

Buddhism world wide is currently moving beyond prior uni-national distinction categorizations. Yet, whilst ‘humanistic Buddhism’ is a modern English term. The humanitarianism expressed at JiLe is what I feel keeps these Taiwanese temples practice close to its original Línjì (臨濟) lineage of Chan Buddhism. Confucious is still referred to within Fo Guang Shan literature, especially when dealing with humanitarian ideals^[17] as the term: humanitarianism, fills the same ‘niche’ as Confucianism, within Buddhism.

Humanistic Buddhism balances the spiritual with the earthly concerns by practicing wisdom and compassion in the real world through outlets such as education and charity, instead of only within the mind.^[17]

Figure 9.] Volunteer: JíLè Temple Museum.

Touristic and Local Facilities

The JiLe temple displays the modern side of Keelung. Situated in an ideal city center location is only a few minutes walk from Keelung’s central river within Zhōngzhèng district (中正區) on xìn’èr (信二) road. Features include: A vegetarian restaurant and museum (with displays translated into English), with a gift shop available to tourists.

With nine floors in total (two underground) JiLe is the largest Buddhist temple within this part of greater-Taipei^[1]. Yet, surprisingly in relation to its size (approximately 1,000 square meters)^[1] they report to have a relatively small sangha living in the quarters of little more than around ten monastics and volunteers. Yet, they claim their school has over 100 students who frequently study there. At JiLe, Buddhist teachings are delivered separately to mainstream schooling. Though the Fo Guang Shan corporation has established multiple universities world wide of which JiLe temple functions as Fo Guang Shan open university branch^[1][18].

Calendar and Practices at JiLe

Taiwan remains a dual calendared nation utilizing both the solar calendar and the Lunar calendar^[18]. FoGuang Day, May the 16th: the annual celebration of the founding of Fo Guang Shan is set by the solar calendar^[18]. However, most major traditional Buddhist events are centered around the lunar calendar. Annual celebrations mark exciting times in Keelung for tourists lucky enough to be visiting during such festivities.

Buddhist classes feature

Major events at JiLe include: the new year celebratory worship of the one thousand Buddhas; the Buddha bathing ceremony (Buddha’s Birthday) in the fourth lunar month; the filial piety Dharma assembly in the seventh lunar month; the Medicine Buddha Dharma assembly in the ninth lunar month; and the Amitabha Dharma assembly in the eleventh lunar month^[18]. Whilst other events occur bi-monthly within the lunar calendar such as Guāng míng (光明) (lamp lighting ceremony)^[18]. JiLe intermingle Buddhism with the traditional Chinese Qīngmíng (清明) festival^[18]. Which is traditionally based upon both the solar terms and the lunar calendar^[19] (the lunisolar calendar).

Buddhist classes feature

Whilst year round Buddhist classes feature: Chan meditation classes, teachings on the Sutras, frequent fasts, child and teen socio-psychological and physiological well being developmental training as well as classes to improve mental health targeted at the elderly^[18]. Whilst JiLe in conjunction with the FoGuang open university also promote additional workshops including: Taoist Tai Chi, Yoga, calligraphy classes, and Chinese traditional instrument lessons eg., the Èrhú (二胡), as well as Japanese language lessons and traditional Japanese dancing^[19] and as humanitarianism is pragmatic. They even have sessions targeted at improving public technological capabilities^[19].

Shakyamuni by Natalia Sroka

Fo Guang Shan Jile Temple by Natalia Sroka

Author: Tang Long.

Pictures by Tang Long.

Painting by Natalia Sroka

References

1. JiLe Temple [Fo Guang Shan] Xin’er road, Zhongzheng district. Keelung. Museum display documents. [Accessed: 3rd October 2024].
2. Taiwan Cultural Memory Bank. Penglai Mountain, Gaungzun Temple. [online] Available at: https://tcmb.culture.tw/zh-tw/detail?id=179141&indexCode=Culture_Place&_x_tr_hist=true [Accessed Oct. 11.2024]. National Museum of Taiwan History.
3. Liao, B. and Wang, D. (2006) Taiwan under Japanese colonial rule, 1895-1945: history, culture, memory. New York: Columbia University Press.
4. Tsuruzono, Y. (2023) The Sino-Japanese peace treaty and the Chinese residents in Japan: legal status problem under the 1952 regime. Journal of Contemporary East Asia Studies, 12(1), pp. 1–21. doi: https://doi.org/10.1080/24761028.2023.2212435.
5. Bergen, B., K. and Chan Lau, T., T. (2012) Writing direction affects how people map space onto time. Frontiers in Psychology, 3. doi: https://doi.org/10.3389/fpsyg.2012.00109.
6. Keown, D., and Prebish, C., S (2007) Encyclopedia of Buddhism. London Routledge.
7. Dinh, H., H. (2024) Messianism in civilizational history: The transformation of the Buddhist messiah via Maitreya. Journal of Daesoon Thought and the Religions of East Asia, 3(2), pp. 71–92. doi: https://doi.org/10.25050/jdtrea.2024.3.2.71.
8. Watt, J., C., Y., (2005) China: Dawn of a Golden Age, 200-750 AD;[in Conjunction with the Metropolitan Museum of Art Exhibition, New York, October 12, 2004-January 23, 2005]. New Haven: Yale University Press.
9. Zhou, R. (2018) Inside a sentimental enclave:The poetics of miniature landscape. Masters thesis: University of Aalto. pp.1–54.
10. Pack, S., (2023) Bonsai: A life in balance. The therapeutic benefits of growing bonsai trees. Journal of Therapeutic Horticulture, 33(1).
11. Huang, B. (2022) The Religious and technological history of the Tang dynasty spherical incense burner. Religions, 13(6). doi: https://doi.org/10.3390/rel13060482.
12. Meccarelli, M. (2021) Discovering the long: Current theories and trends in research on the Chinese dragon. Frontiers of History in China, 16(1), pp.123-142 doi: https://doi.org/10.3868/s020-010-021-0006-6.
13. Chaudhury, B., N. (2003) Advent of Mahavira and Jaina philosophy. Journal of the Department of Pali. 12(1). University of Calcutta. pp.1-6.
14. Sangren, P., S. (2017) Filial obsessions: Chinese patriliny and its discontents. Germany. Springer International Publishing.
15. Jones, C., B. (1996) Buddhism in Taiwan: A historical survey: chapter 1: Qing dynasty. Doctoral Thesis. University of Virginia.
16. Fu, C., Y. and Fu, Z. (2004) Handing down the light: The biography of venerable Master Hsing Yun. CA. Buddha’s Light Publishing.
17. Long, D. (2000) Humanistic Buddhism from Venerable Tai Xu to Grand Master Hsing Yun. Hsi Lai journal of humanistic Buddhism, (1)(p. 59). University of Lai.
18. JiLe temple [Fo Guang Shan]. Xin’er road, Zhongzheng district, Keelung. Public notice board Mahavira hall entrance. [Accessed: 5.10.2024].
19. Chen, X., Liao, Y., Li, Y. (2023) Following the Rhythm of Nature: Wisdom in the 24 Solar Terms and the 12 Constellations. In: Zhou, G., Li, Y., Luo, J. (eds) Science Education and International Cross-Cultural Reciprocal Learning. Intercultural Reciprocal Learning in Chinese and Western Education. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-17157-4_2