Huashan Temple of the Celestial Corpse (Flesh Body Temple)

Huashan Temple of the Celestial Corpse (Flesh Body Temple)

The Huashan Temple of the Celestial Corpse (Flesh Body Temple) is a National Key Cultural Relics Protection Unit.

The Temple of the Celestial Corpse—where the true body of Kṣitigarbha Bodhisattva resides—is the burial site of the flesh body of Jin Qiaojue, also known as the Kṣitigarbha Pagoda. Huashan Mountain is inseparable from the names of Jin Qiaojue and Kim Gyo-gak.

Huashan Celestial Corpse Hall

Kim Gyo-gak (696–794) was a Silla monk, commonly known as Kṣitigarbha, and a close relative of the royal Kim clan of the ancient Silla Kingdom (present-day southeastern Korean Peninsula). It is said that he had “a protruding and unusual bone at the neck, a body seven feet tall, and strength beyond a hundred men.” He had “a kind heart but fierce appearance, and was naturally wise.” At the age of 24, he shaved his head to become a monk, brought along a white dog named “Good Listener,” and sailed from the Silla Kingdom to China. Initially arriving in southern Jiangnan, he disembarked from the boat and journeyed through places like Nanling before ascending Huashan. It is said that Huashan was originally the land of Min Ranghe, a lay Buddhist from Qingyang County. Kim Gyo-gak asked him for a piece of land the size of his kasaya. Unexpectedly, when he spread his robe, it covered all nine peaks. Min Ranghe was astonished, then overjoyed. First, he had his son become a disciple, and later he himself also converted. To this day, the attendants beside the sacred image of Kṣitigarbha in the Huashan temples are said to be Min Ranghe and his son. After arriving on the mountain, Kim Gyo-gak resided in a cave on the eastern cliff peak (later called the “Kṣitigarbha Cave”), living a life of extreme austerity as he meditated in the rocky wilderness, drawing water from streams. In the second year of the Zhide era of the Tang Dynasty (757), several elders from the mountain, including Zhuge Jie, climbed up together. Along the way, they saw only deep valleys, dense thorny thickets, and silence. When they reached the eastern cliff, they found only the solitary figure of the Monk Dizang (Kṣitigarbha) sitting cross-legged with eyes closed inside the cave. Beside him sat a broken-legged cauldron containing leftover rice cooked with a little white rice mixed with clay. The elders were deeply moved by such ascetic devotion and held him in high reverence. Together, they planned to build a meditation hermitage to support Dizang. Within less than a year, a temple was completed, giving Dizang a place to live and the conditions to take in disciples. His chief disciple and lead monk, Yongyu, personally led the effort, clearing thorns and brambles, reclaiming wasteland, digging channels, creating paddies, planting grains, and maintaining a self-sufficient life through labor while persisting in austere practice. In the second year of the Jianzhong era (781), Zhang Yan, the prefect of Chizhou, out of admiration for Dizang, made generous donations and petitioned the imperial court to relocate the “Huacheng” plaque to this temple. Officials and nobles from the region flocked to become disciples of Dizang and donated large amounts of wealth and silk to Huacheng Temple. Kim Gyo-gak’s fame spread far and wide—even monks from the Silla Kingdom heard of him and successively crossed the sea to China to follow and serve him.

In the tenth year of the Zhenyuan era of the Tang Dynasty (794), at the age of 99, Kim Gyo-gak suddenly summoned his disciples to bid them farewell and passed away in the lotus position. It is said that at the time, “the mountains roared, stones fell, bells jangled sharply, birds cried mournfully, and flames emerged from the earth.” His body was placed in a casket for three years and still “looked lifelike, with soft and supple hands, and joints that made sounds like shaking golden locks.” Buddhists determined, based on the scripture *Mahāvaipulya Mahāsannipāta Sūtra of Kṣitigarbha*, which states that a bodhisattva has “patience as solid as the earth and meditative concentration as secret as a hidden treasure,” that he was indeed an incarnation of Kṣitigarbha Bodhisattva. A stone stupa was built to enshrine his body, and he was revered as Golden Kṣitigarbha. Later, a hall was constructed around it, called the Flesh Body Hall. Since then, Huashan Mountain became widely renowned, gradually forming a Kṣitigarbha Bodhisattva manifestation site alongside Wutai Mountain's Manjushri, Emei Mountain's Samantabhadra, and Putuo Mountain's Guanyin.

During the Ming Dynasty’s Wanli era, the imperial court granted silver to renovate the stupa and hall, bestowing the plaque “Protectorate Nation Flesh Body Precious Pagoda.” In the 22nd year of the Kangxi era of the Qing Dynasty (1683), Yu Chenglong of Chizhou renovated the hall. The main hall’s entrance faced north and had 84 steps. In the seventh year of the Xianfeng era (1857), most of the halls were destroyed in war. In the early years of the Tongzhi era, a mountain flood collapsed the halls, which were then rebuilt. In the 12th year of the Guangxu era (1886), the Flesh Body Stupa underwent large-scale renovation—the hall door was turned to face due south, and the door plaque was hung with the horizontal inscription “Southeast’s Number One Mountain.” Eighty-one steep steps were built south of the hall. In 1914, the hall was renovated again. In 1917, Li Yuanhong inscribed and gifted the plaque “Dizang’s Great Vow.” From 1944 to 1946, the abbot was Hua Yu. From 1947 to 1949, the abbot was Bao Yan.

In 1955 and 1981, it was renovated twice more. The temple’s architecture is grand, in the style of a pagoda-hall structure, with iron tiles on the roof and palace-style upturned eaves on the four corners. The interior is paved with white marble, and atop the stupa base stands a seven-story, eight-sided wooden pagoda. Each level of the wooden pagoda has a niche enshrining a statue of Kṣitigarbha Bodhisattva. The entire temple complex covers an area of 705 square meters. It is a Provincial Key Cultural Relics Protection Unit in Anhui Province and a Key Buddhist Temple in Han Chinese Regions nationwide.

The Flesh Body Hall is a typical palace-style building, located on the summit of Shenguang Ridge west of Huashan Street. It is surrounded by towering ancient trees that cast dense shade over the sky. The hall is 15 meters high, with its main gate facing southwest. Its red walls are solemn and imposing. To enter the hall, one must climb 81 steps. Standing below the steps and looking up, you can see two horizontal plaques above the southern gatehouse. The upper plaque bears the four characters “Flesh Body Precious Hall” in regular script. The vertical plaque is adorned with three-dimensional borders and bears no signature. The lower plaque is inscribed with the five characters “Southeast’s Number One Mountain” in semi-cursive script. It was inscribed in the leap seventh month of the Republic Year 8 (1919) by Shi Yuzao from Qingyang. It is signed: “Devotees Dong Hai and Dong Fu from Ciyu County, Zhejiang, feeling deeply the spiritual power of Kṣitigarbha King, contributed to fulfill their long-held wishes.”

Ascending the steps, you’ll find iron chain railings for protection. Outside the railings, the mountainside is terraced into seven levels of flower beds planted with seasonal flowers such as boxwood, osmanthus, bamboo, and chrysanthemums. On the eastern side is a Ming Dynasty-carved stele of petrified pine branches titled *Inscription on the Sacred Traces of Kṣitigarbha*, written by Liu Guangfu during the Wanli era. The pine branch inside the stone is as thick as a coin, with visible bark and texture. At the level of the stupa base lies a massive horizontal stone, resembling an artificial cave ceiling. On the southern side is carved the four characters “Everlasting Stability of the Rock,” expressing the wish for the eternal firmness of the stupa and hall. On the northern side is carved “Miraculous Radiance of the Divine Light,” commemorating the origin of the name Shenguang Ridge and a phrase related to Kṣitigarbha. On both sides of the long stone slab are placed stone lions, each 137 cm high, 16 cm long, and 47 cm wide, with bases 36 cm high, 69 cm long, and 46 cm wide. They were carved during the Guangxu era of the Qing Dynasty.

After climbing more than ten steps to the front of the hall, you’ll see carved beams and painted rafters lining the surrounding corridors, decorated with carvings of cranes, deer, peonies, and other rare birds and flowers, vivid and dazzling. There are 20 stone pillars erected. The stone pillars under the eaves on both the north and south sides are inscribed with couplets. The northern inscription reads: “Vow to liberate all beings from suffering; wish to radiate compassion and transform the world.” The southern side has two couplets: one says, “Blessings extend boundlessly to all people; wisdom shines eternally like the sun and moon”; the other reads, “Heart as serene as Buddha’s, incense rises straight; gaze reaches the high heavens where the sea moon rises.” The first characters of both couplets, read in sequence, form the phrase “Mind, Eye, Blessing, Wisdom,” representing what monks and nuns rely on in Kṣitigarbha—to cultivate the virtues of “Blessing and Wisdom.” “Wisdom” refers to attaining enlightenment, and “Blessing” refers to the flourishing of the Buddhist temple.

The hall is three bays wide and 16 meters deep, with a floor paved in white marble. At the center is a 1.8-meter-high white marble stupa base, atop which stands a seven-story, eight-sided wooden pagoda, 17 meters tall. Each of the pagoda’s eight sides features niches housing golden statues of Golden Kṣitigarbha, totaling 56 in number, varying in size. They were molded in lacquered wood in the 12th year of the Guangxu era (1886).

The stupa base is supported by corner pillars. Inside the pagoda is a three-tiered stone stupa that houses the flesh body of Kṣitigarbha. Statues of Kṣitigarbha are enshrined on both the southern and northern sides. On the eastern and western sides of the wooden pagoda are also golden and resplendent statues of the Ten Kings of Hell paying homage to Kṣitigarbha. The presence of a pagoda within the hall is a rare architectural feature. In front of the pagoda hangs an openwork octagonal colored glaze lamp that burns day and night, year-round. Ancient poets wrote of this place: “The sacred tower shines through the ages; the true body guards the Buddhist gate.” “The solemn golden pagoda glows gloriously; the jade steps are cleansed by pearl-like light.”

Under the northern corridor of the pagoda hangs a small seal-script horizontal plaque with a black background and gold characters. It contains Kṣitigarbha’s vow: “When all beings are saved, only then will I attain Buddhahood; if Hell is not empty, I vow not to become a Buddha.” It was inscribed by Li Yuanhong, president of the Beiyang warlord government. In front of the gate lies the “Golden Cloth Victory” area. From here, you can look out at the lush and evergreen trees below Yaotai, with a flower garden to the west where exotic blooms compete in beauty with the trees below. Birds sing loudly, harmonizing with wind chimes and temple bells. Leaning on the railing, you can gaze at the Yangtze River beyond the mountains, with giant ships and sails faintly visible. To the east, mountain ridges stand like screens, and looking down, Huashan’s Huacheng is hidden among the trees. The incense burner stone and hand-washing pavilion by the mountain path are also tucked away in the deep forests. At dawn, the clouds below the terrace resemble a sea, creating the scenic wonder known as “Cloud Sea.” During rainy seasons, low-hanging clouds bring rain, and the fine water droplets in the clouds sparkle in the sunlight, forming the marvelous sight of “Silver Sea.” The Song Dynasty recluse Luo Shaowei wrote a poem here: “Returning to the ridge, the peak head clears; Zhiwei once studied here, seeking non-birth. Birds pass by the green cliffs; people walk amid white clouds and the sky. A piece of clear sunset greets the morning sun; ten-thousand-year-old pines whisper in autumn. The wondrous scenery here is truly unique; the jeweled pagoda is most celebrated for its beauty.” He praised the views seen from this spot.

Outside the northern gate of the pagoda lies a semicircular terrace called Yaotai, on which three large tripods are cast. One is placed on the eastern side of the northern worship platform of the Flesh Body Hall, 120 cm high and 109 cm in diameter. Another is in the center of the northern worship platform, also 120 cm high and 109 cm in diameter. The third is on the western side of the northern worship platform, again 120 cm high and 109 cm in diameter. This area is much more spacious than the southern main gate and is where many worshippers come to burn incense and pray.

The east and west side rooms in front of the hall have rooms on the ground floor. Stepping inside feels like ascending stairs. Several rooms on the east side serve as the guest hall and monks’ quarters. Several rooms on the west side were originally the “Buddhist Relics Exhibition Room.” According to Buddhist scriptures, the 30th day of the seventh lunar month (or the 29th in shorter months) is Kṣitigarbha Bodhisattva’s birthday, which is also said to be the day Jin Qiaojue attained enlightenment. Every year, monks on Huashan hold major events in the Flesh Body Hall called the “Kṣitigarbha Dharma Assembly,” chanting the *Kṣitigarbha Sutra* and guarding the Kṣitigarbha Flesh Body Stupa. The assembly usually lasts seven days (from the 30th of the seventh lunar month to the 6th of the eighth lunar month). On the final day, a vegetarian feast is offered to the public to foster connections. During the assembly, there are also “Hundred Children Assemblies (Groups)” of pilgrims who come to worship. These are spontaneously organized groups of out-of-town devotees who travel devoutly, carrying incense and walking in procession with flags and drums. Once their group reaches 100 people, it is called a “Hundred Children Assembly.” Each assembly has a lead incense bearer and a deputy. Along the pilgrimage route, the lead chants “Namo Yama Lord, the Original Teacher, the Kṣitigarbha King Bodhisattva Who Forgives Sins,” and the others respond with “Amitabha.”

All pilgrims wear gray cloth pants or a yellow chest pouch printed with the words “Pilgrimage to Offer Incense.” Along the way, they also give alms to the poor, disabled, and needy. They hike up the mountain during the day, stopping at temples to pray, and at night, aside from finding lodging, they gather at the Flesh Body Hall to guard the Kṣitigarbha Stupa. They bring cloth to receive the “Kṣitigarbha Benefiting Life Seal.” On Kṣitigarbha’s birthday, monks and pilgrims chant scriptures and worship the Bodhisattva by the stupa all night. “It is common to see monks and devotees kowtowing step-by-step to the stupa, praying for the salvation of souls, forgiveness of sins, and the elimination of disasters and extension of life.” The number of participants in the Hundred Children Assembly is not strictly limited—groups of twenty or thirty pilgrims to Huashan may also be called a “Hundred Children Assembly” or “Small Hundred Children Assembly.” Groups of over two hundred or nearly two hundred may be called a “Double Hundred Children Assembly.” Correspondingly, there are similar groups across regions, such as the “Wansheng Old Assembly,” “Fragrant Mountain Assembly,” and “Tongren Old Assembly.” Since 1978, the Huashan Buddhist Association has held an annual “Kṣitigarbha Dharma Assembly” or “Prayer for World Peace Dharma Assembly,” hanging banners for the “Namo Great Vow Kṣitigarbha Bodhisattva Dharma Assembly.” The number of Hong Kong, Macau, and Taiwan compatriots, overseas Chinese, monastics, and devotees attending the Kṣitigarbha Dharma Assembly has increased year by year, attracting many tourists as well.

As the Song Dynasty poet Chen Yan praised: “Eighty-four stone steps on the mountain top (now 81), the wind sways the pagoda bells as if speaking halfway through the sky. The five-hundred-year-old tomb of Kṣitigarbha, which everyone hears about in their dreams.” Today, the Flesh Body Hall has become a must-visit destination for pilgrims and tourists alike.

The Flesh Body Precious Hall is located on Shenguang Ridge. It is a National Key Temple and a Cultural Relics Protection Unit of Anhui Province. Originally built during the Zhenyuan era of the Tang Dynasty, it initially had a three-story stone pagoda that enshrined the flesh body of Kṣitigarbha, commonly called the Flesh Body Pagoda, also known as “Kṣitigarbha Tomb.” Because the pagoda tomb emitted radiant light, the area was later named Shenguang Ridge. By the Song Dynasty, a pagoda courtyard was built, and in the Ming Dynasty, a hall was added to protect the pagoda, creating a grand complex that has been maintained through the dynasties. After opening to the public, it underwent two minor renovations. Due to weather erosion, beams and pillars were severely damaged, making it a dangerous structure.

In 1993, the Anhui Provincial Department of Cultural Relics and Religious Affairs jointly approved the reconstruction according to the original design. Under expert guidance, the abbot Sheng Fu restored it “as old as old,” preserving its original appearance. The bell and drum towers north of the pagoda were also rebuilt. The reconstructed Flesh Body Precious Hall is 16 meters long, wide, and tall, covering a construction area of 256 square meters. It is palace-style, with a double-eaved hip-and-gable roof, iron tiles, soaring corner upturns, and shining glazed tiles. The surrounding corridors are richly carved, with 20 stone pillars standing tall. At the center is a 1.8-meter-high white marble stupa base, atop which stands a seven-story, eight-sided wooden pagoda. Each level has niches enshrining golden statues of Kṣitigarbha, totaling 56. On the eastern and western sides of the wooden pagoda are statues of the Ten Kings of Hell. The western side of the pagoda also features a Buddhist altar carved with 38 white marble reliefs. Above the southern door of the hall hangs a black-background, gold-character small seal-script horizontal plaque inscribed by Li Yuanhong, bearing Kṣitigarbha’s vow: “When all beings are saved, only then will I attain Buddhahood; if Hell is not empty, I vow not to become a Buddha.” The northern door has a blue-and-white antique porcelain vertical plaque reading “Flesh Body Precious Hall,” with a smaller square plaque labeled “Southeast’s Number One Mountain.” The northern plaza is spacious, and the “Golden Cloth Victory Land” shines brilliantly.

Protected Area: 15 meters outside the foundation walls on the east, west, and north sides of the main hall; 20 meters on the south side to the foundation wall behind the original Ten Kings Hall.

Construction Control Zone: 100 meters east to Zhengtian Gate, 100 meters west to the small hill of Shenguang Ridge, 100 meters south to the fork road of Xiaotiantai, and to the foot of Shenguang Ridge to the north.

Extended Reading:

· Seventh Batch of National Key Cultural Relics Protection Units