Fashui Temple

Fashui Temple

Fashui Temple was established at Maling during the Guichou year of the Yongzheng reign in the Qing Dynasty (1733). At this location, the Yiriver bends northward before flowing east, but Maling Mountain stands uniquely in its path. The name “Fashui” (Dharma Water) was chosen to signify establishing boundaries through the Dharma and building a temple by the water. Construction began in the Yimao year of Yongzheng (1735), and the temple was completed in the Renxu year of Qianlong (1743), featuring a Buddha hall, small reception room, and study room. In the Yimao year of Qianlong (1750), a mountain gate was added, with a stone plaque inscribed “Fashui Chanlin” (Fashui Buddhist Grove).

This mountain rises steeply above the river, offering a broad view. Towering ancient trees cover the ridge, while boats frequently pass along the river below. From above, one overlooks the great river, with sunlight and clouds reflected on the water. Gazing at the far shore, one sees old ferry crossings lying diagonally, swallows skimming over the Yangtze, and seagulls drifting over distant shallows. Below the mountain, deep whirlpools ripple with fish, shrimp, turtles, and tortoises gathering like in a pool. In spring, the temple ridge is veiled in misty smoke, alive with birdsong and shaded by ancient trees that bring coolness even in summer heat. When autumn comes, frost tints the maple leaves, and in winter, snow blankets the peaks. The scenery is pleasant in all four seasons.

In the Xinyou year of the Xianfeng reign (1861), the temple was destroyed in a disaster caused by bandits. It was rebuilt in the Renxu year of Tongzhi (1862), and by the Xuchen year of Tongzhi (1868), a Buddha hall, study room, side hall, wing rooms, and an elegant, soaring pavilion with upturned eaves were added outside the temple, giving it a grand scale. In the 16th year of Guangxu (1890), the temple was again destroyed. Later, several people took the lead in raising funds for reconstruction. By the Bingwu year of Guangxu (1906), construction resumed and the temple was refurbished to a completely renewed state.

The temple produced literary scholars such as Zheng Hanqing, Chen Haoting, Ji Zunwu, and Mei Hong’en. While students studied here, they could hear woodcutters’ songs and shepherds’ calls, as well as evening drums and morning bells. In their leisure, they would walk outside the temple, stroll along mountain paths, admire rare flowers and grasses, and listen to birds singing in the trees. Sometimes, the sound of pine waves would drift intermittently; looking down to the river, one could see dotting sailboats and a lone ferry. Occasionally, boatmen could be heard calling across the river, with boats coming and going incessantly. As the sun set, mountain mists enshrouded the area, and village cooking smoke curled upward. The crowing of roosters and barking of dogs could be faintly heard from afar. During the Republican era, the temple was destroyed by Japanese invaders and remained so until liberation.

In 1968, Qiufang Village began constructing a road, blasting rocks along the riverside cliffs. Once the road was completed and vehicles could pass, others continued blasting the mountain for years. The once proud Maling Mountain was completely transformed beyond recognition. Time brought dramatic changes: the ancient trees on the mountain vanished, and boats disappeared from the river. Such is the impermanence of the world.

In the autumn of 2001, schoolchildren who had been dismissed from class started a hill fire. The cogon grass on the ridge was quickly engulfed in flames and soon burned out on its own. The ruins of broken walls and scattered bricks and tiles were fully exposed. Was this a sign from the Buddha, indicating the site and urging villagers to rebuild the temple? But without leadership or funding, they could only sigh in longing. Later, elderly villagers climbed the mountain several times to observe the site, all lamenting how their ancestors had chosen such a feng shui treasure for the temple.

Later, Mei Kun and Li Renzhen from Taopu led others in clearing away thickets, removing obstacles, and opening paths. Determined to rebuild the temple on the old site, they began soliciting donations and raising funds to construct a Guanyin Hall. In the winter of 2002, the Guanyin Hall was initially completed and its main beam erected — a merit achieved by Kun and Renzhen and others. However, due to various obstacles, progress stalled and Kun withdrew, asking others to take over. Given that the temple had initially been built and had a history rooted in Confucian and Buddhist traditions, several devout men and women from Taopu, Qiufang, and Guoting were willing to take over. In the spring of 2003, they formally signed an agreement with Kun to officially take charge. After taking over, a temple management committee was formed. They began soliciting donations and raising funds, purchasing construction materials, and on the 19th day of the ninth lunar month, laid the foundation for the Mahavira Hall. Construction was completed and the main beam erected on the ninth day of the twelfth lunar month. The Guanyin Hall was then renovated and painted, and groundwork was carried out. Subsequently, various facilities within the temple were developed: Buddha statues were molded, bells and drums installed, worship platforms made, a kitchen built with cookware, beds and stools crafted, walls erected, an incense burner constructed, electricity installed, wells dug and pipes laid, televisions and speakers acquired, and trees planted and farming commenced. The temple’s facilities began to take shape.

In 2005, the temple was approved by the Religious Affairs Bureau as an open temple. Adhering to the national religious policy, the temple is patriotic and devout, emphasizing both meditation and agriculture, self-reliance, harmony among its community, and striving to build a serene, fragrant, and dignified place glowing with the light of Buddhism — a space for Buddhist culture. It continues its efforts to foster a civilized and harmonious society and promote the spirit of Buddhism.