Our temple circuit of the Yuexiu district of Guangzhou had taken in Confucianism, Islam, Daoism, and was to end with the Buddhist Temple of Six Banyan Trees (Liurong Si). Unlike the other three, Buddhist temples in China are never oases of peace or calm. People come here to ask for their needs, and it seems that enough people feel that their prayers and answered to keep more coming. Crowds peak before the national university entrance exams (the gaokao), but this was off season.
On the day of the New Year’s Lantern Festival there are long queues here to light incense. As we entered, a monk seated at the door handed us some of the sticks to light. We looked admiringly at the obviously powerful Dwarpalas. One of them serenely played a lute while crushing evil-doers under his feet. Another kept a watchful eye on a pagoda, presumably this very one, while doing heavy crushing with feet. Being pretty non-evil, we passed unscathed to deposit lit incense sticks into the large pot in the middle of the courtyard kept for this purpose. We are not only non-evil, we are also polite guests.
Between the Dwarpalas was an enormous laughing Buddha. It is so strange that a wandering monk who roamed another country, preaching the virtue of becoming nothing (nirvana), has become confused with jolly old Ho Tei, a monk from the 11th cetury CE. We went into the Daoxian Baodian (Great Buddha) hall to see the three brass statues that are supposed to have been made in the 17th century CE, during the time of the Kangxi emperor. These Qing dynasty statues (featured photo) represent Amitabha, Gautama, and the Apothecary (left to right). I liked the pink lotus flowers with hidden LEDs in the ceiling above them.
The statues of the Buddha in a niche outside the pagoda which you see in the photo here was decidedly different in style. The features are Indian, for one thing. The very ornate bronze piece below the pedestal could be from the Indonesia or Thailand, but the simple brass one could well be from India. There was no plaque here which I could translate. The other photo shows a martial figure. At first look I’d thought it could be the emperor Ashoka, but then found it could perhaps be Weituo, a general who had a hand in recovering the relics after they were stolen.
The Flower Pagoda (Hua Ta, above) is the center of the temple. It holds the ashes of a particularly saintly Cambodian monk, which the temple was constructed to hold. The pagoda would have been built in 537 CE, rebuilt after being destroyed in a fire in 1057 CE, survived the Mongol invasion, but had to be rebuilt after another fire in 1373 CE, and restored in 1900 CE, during the last decades of the empire. The name of the temple has an equally tortuous history. It was called the Baozhuangyan temple at the time of its founding, then became the Changzhou temple, and later the Jinghui temple, before a 10th century poet, Su Dongpo, named it after the six banyan trees he saw here. The banyans are long gone.