Da sheng shou wan an si

Da sheng shou wan an si 大聲壽萬安寺

The Da sheng shou wan an temple (大聲壽萬安寺) was built sometime between 1279 and 1288 in the western part of Beijing by order of Qubilai, and originally housed the renowned Sandalwood Buddha. The sandalwood statue was said to have been the only lifelike portrait of the Buddha, carved during his lifetime in 990 B.C. by his disciple Maudgalyayana. Its presence in Beijing greatly added to the prestige of the Yuan Mongol empire.

The planning of the Da sheng shou wan an si is attributed in his biography to the Nepali architect and sculptor A ni ge (阿尼哥), who came to work at the Yuan court in 1261 and died in 1306. The temple was also known as Baita si (白塔, Temple of the White Stupa), because it was built around the Baita (White Stupa), the oldest and highest stupa or pagoda in Beijing. The 167 foot high stupa was completed in 1279 and long dominated the skyline of the western part of the city.

Just before the Yuan Mongol court fled Beijing for the north, the Da sheng shou wan an si was struck by lightning. This was on June 20, 1368, and except for two halls, the temple burnt to the ground. The Sandalwood Buddha had been moved before this to a temple inside the imperial palace. The White Stupa still stands, although it has been renovated many times during the Yuan, Ming, Qing, and Republican periods. In 1457 a new temple was erected around the stupa and called the Miaoying si (妙應寺, Temple of Miraculous Evidence). Popularly, it was again known as the Baita si.


Sources:

Franke, Herbert. 1978. From tribal chieftain to universal emperor and god: the legitimation of the Yuan dynasty, Sitzungsberichte – Bayerische Akademie der Wissenschaften, Philosophisch-Historische Klasse. Munchen: Verlag der Bayerischen Akademie der Wissenschaften.
Franke, Herbert, 1994, “Consecration of the ‘White Stupa’ in 1279,” Asia Major VII (Third Series) (1): 155-184

Entry by Stacey Van Vleet, 2/4/07

Stupa comparison–middle stupa is Anige’s

Stupa 2006, note layers of “13 wheels” under canopy

museum reconstruction of Yuan period monastery

Baita Shan Beihai Gongyuan

Baita Shan Beihai Gongyuan

According to the Yuan history, in the 12th month of 1290, Qubilai Khan’s imperial preceptor Pakpa/ ‘Phags pa undertook Buddhist rituals at Wansui shan [Baita shan], which was part of the imperial city at that time. Every year offerings were made to the Buddhist images at this place. In 1651, the Qing Shunzhi/Xunzi emperor restored this regular practice, and lamas again recited scriptures here, and the emperor worshipped at this place as well. Shunzhi period stele inscription recorded his exchange with the Western Lama, to whom he granted the name Naoben han (恼本汗).


Source:

Yanjing ba jing. DS 795.6 A2 Y36 2002.

Shalopa

Sha-lo-pa Kuan-chao/ Shaluopa Guanzhao/ Shes rab dpal

Sha-lo-pa Kuan-chao沙羅巴was a Tibetan Buddhist cleric, introduced to the Mongol court by his influential teacher, ’Phags-pa Lama. He then spent the greater part of his life in China, not only as a monk cooperating with the government managing Buddhist affairs, but also as a scholar, who was versed in many languages, translating Buddhist scriptures into Chinese. The effort to reconstruct Sha-lo-pa’s life with clues found in Western literature and Tibetan sources is challenging, since there is no substantial information on his biography. He is merely mentioned along side Tibetan Buddhism under the Mongols in the 13th and 14th centuries. The only account regarding his life is in Chinese, in Fozu Lidai Tongzai 佛祖歷代通載, “Encyclopedia of Buddha and his patriarchs under successive dynasties,” an annalistic chronicle compiled by the Ch’an monk Nien-ch’ang. The following is a broad view of Sha-lo-pa’s biography in Fo-tsu li-tai t’ung-tsai:

Sha luo ba (1259-1314) came from Jining 積寧. His personal name was Sha luo ba Guanzhao. Due to the facts that he had spent a great part of his life in China and befriended with many Chinese intellectuals, he also adopted a Chinese name (hao), Xueyan xue yan 雪岩 “Snow Cliff”. He was the youngest of four brothers. At a very young age, he already shaved his head and became a monk, following the guidance of the Imperial Preceptor ’Phags-pa. ’Phags-pa ordered him to go to La-wen-pu, whose knowledge of the essentials of the esoteric Buddhism was impressive, and studied with him.

Sha luo ba’s role in translation is important. When Emperor Shizu [Qubilai] received lectures from the imperial Preceptor ’Phags-pa, Sha luo ba was ordered to translate his words. The emperor was impressed by his translation and honored him as Greatly Discerning and Vastly Wise Teacher of the Law大辯廣智法師 (Dabian Guangzhi Fashi). Later the Imperial Preceptor Grags-pa ‘od-zer recommended Sha-lo-pa to the emperor as the candidate to translate the esoteric materials, which were to be distributed widely. Treated with great respect and honor, the people from the former Tangut state of Xi Xia always addressed him with his family instead of personal name.

In 1295, Sha-lo-pa was made Inspector-General of the Buddhist Religion in all of Jiangzhe江浙等處釋教都總統. In 1298, he was appointed as Inspector-General of the Buddhist Religion in all of Fujian統福廣. Even after he expressed his wish for retirement, the emperor still consulted him about the Buddhist Law. Sometime during 1308-1312, Sha luo ba was summoned by the crown prince and honored with the rank of Guanglu dafu situ光祿大夫司徒. Afterwards, Sha-lo-pa resided in the Temple of Felicitous Longevity慶壽寺 (Qingshou si) until he passed away in 1314, aged 56.

During his life time, Sha luo ba brought Anike/Anige/Aniko (1244-1306), an architect and sculptor from Nepal to China. Aniko influenced Chinese sculpture greatly and planned the construction of the White Stupa (Baita si) in Beijing.


Sources:

Herbert Franke.1985. Sha-lo-pa (1259-1314), a Tangut Buddhist monk in Yüan China, Religion und Philosophie in Ostasien, Festschrift für Hans Steininger zun 65. Geburstag. Wuurzburg: Könighausen & Neumann. 22pp. 佛光大辭典

Entry by Agnes Lin, 2/13/07

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