Báiyún Guàn 白云观
白云观路
Part of A Better Guide to Běijīng’s coverage of West of the Imperial City
There are many English explanations in this temple, often differing wildly from the accompanying Chinese ones, but at ¥10 this is a bargain given the number and variety of things to see. It’s a large complex with a complicated layout and halls to many of the thousands of daoist deities with different duties and belonging to different sects, such as the All Truth Dragon Sect. A white marble statue of Lǎozǐ, the founder of daoism, China’s only native religion (see below), is said to have been given to the temple by a Táng emperor in CE 739, and the site is also said to be Táng, although much was built in the Yuán (1279–1368), destroyed, and reconstructed in the Míng in the 14th century. Daoist priests with their Míng-style top knots can easily be spotted, both wandering around the temple and eating in nearby restaurants.
The carved arch of the first gate has a stone monkey that you are supposed to touch for luck, and there’s further superstition just beyond, at the Wind Containing Bridge, an arched marble affair reminiscent of those to be found in front of Tiān’ān Mén and popular at daoist temples or at Buddhist ones where entrepreneurs think there’s profit in it. The original was 17th century, but this is a modern copy from 1989, supposed to contain a wind that was terrorizing Běijīng at the time. Beneath it hang two giant copper coins with the square central holes common to old Chinese ‘copper cash’ that was kept on strings, in each of which hangs a bell. Coin-like discs to throw can be bought from a neighbouring kiosk, and if you hit a bell you’ll have luck. The fúwùyuán climb down a knotted rope at night to collect all the coins.
The Shrine Hall for the Tutelary God of 1456, renovated in 1662, has statues of four marshalls that are the daoist equivalent of Buddhism’s Deva or Heavenly Kings, and who are supposed to have distinguished themselves in Chinese military history. The main statue is bug-eyed and has real hair for a beard.
On the left is the Hall for the God of Wealth, with three gods inside, formerly well-known civil officials and military officers at different periods. They are popular with those who wish to get rich soon, says the sign, which must make them wildly popular in China. Appropriately gilded, cloaked in the fortunate colour red, and with beards of real hair, they occupy a hall decorated with detailed murals showing their exploits. On the right another hall houses the officials of heaven, earth, and water, some of the oldest daoist deities — seated wild-eyed figures, also with murals showing their exploits.
At the rear of this compound (built in 1438, rebuilt in 1662, renovated in 1788) is a Hall for the Jade Emperor, the celestial counterpart of the emperor on earth. This sits on a raised terrace, which is connected by a raised walkway at the rear to the next hall, The Shrine Hall for Seven Perfected Beings. On the left is the Hall for the Medical King who protects the sick, a relatively modern deity recognised only in 1103, with two very smiley attendant statues. On the right there’s the Shrine Hall for the Saviour Worthy, chief officer of the daoist version of Hell and not smiley at all; the murals inside depict suitably bloody scenes of pain and suffering. Note on the right in the second mural people wearing cangues (see p.172). The statue has a sword and a cup, and his attendants have scrolls containing the names of those who need to be dealt with. A mural to the left illustrates the daoist theory of reincarnation, which has people being reborn as insects, animals, or humans, depending on their behaviour during their lives.
Built in 1228 and rebuilt in 1456, the Hall for the Seven Perfected Beings has a terrace for ordinations; behind this the site broadens, and there are turnings to left and right to smaller courtyards. On the left a small bronze donkey is supposed to have the same medicinal powers as the one at Dōngyuè Miào. Whisper to it the nature of your problem, then touch the part of the donkey corresponding to the location of your pain (presumably particularly effective if it lies in the ears). Further to the left the Shrine of the Eight Immortals, from 1808 (English version says 1807), has small painted wooden statues, identifiable as particular deities according to what they are carrying. At the rear on the left there’s the Shrine Hall of the Patriarch Lù, 1887, the most popular of the eight immortals. As people bow to the relevant image a daoist monk taps a bronze bowl with a wooden beater, giving a mellow ring.
Going back south there’s the Goddess Shrine Hall, plain but with pretty hangings, dedicated to the daughter of another god and an assortment of other daughter goddesses who look after the important business of giving women baby boys and good eyesight. In front of the hall to the north there’s a splendid bronze of 1443, with a rather shiny tummy that suggests that there’s luck to be had by rubbing him there. A small undecorated hall with several large bronze figures is the Hall for the Lord Wen San, protector of scholars, where people came to pray for success in the Civil Service Examinations.
A courtyard towards the rear has the signs of the Chinese zodiac carved in marble and another 24 images showing examples of filial piety. Further back is the Shrine Hall for 60 Protectors, with 60 small wooden statues looking prosperously tubby. There’s a barrier in front of the zodiac, but of course everyone clambers under it to touch their own particular sign and those of their relatives, lighting incense sticks and putting them on the backs of the animals along with gifts of money.
The Cloud Gathering Garden stretches across the rear of the site, with rock gardens and walkways for daoist meditation and, judging by the sounds from one hall, daoist mahjong too. Daoism is a very relaxed religion with a generally good-humoured outlook.
Returning south on the main central axis, you reach the two-storey Shrine Hall for the Four Celestial Emperors (rulers of Heaven, Earth, the North, and the South) stands with the Three Pure Gods Pavilion, possibly built in 1428, and the upstairs section in 1662. Climb up by entering a door on the right and descend on the left. Side halls are administrative and also house exhibitions of daoist paintings and religious artefacts, texts, rubbings, and ceremonial costume, beautifully embroidered.
The Shrine Hall for Patriarch Qiū honours a man in charge of daoist affairs during the Yuán, buried underneath, contains a large alms-collecting bowl, made from knotted tree roots, a present from the Qiánlóng emperor, on a carved stone plinth.
▶ Báiyún Guàn Lù, t 6346 3531, 8.30am–4pm, May–Oct 7; else 3.30pm. ¥10. m Mùxīdì (Line 1) exit C1, walk east and then south down Báiyún Lù. b to 白云路: 26, 45, 80, 114电车, 308, 319, 840, 843, 844, 845, 973.
For more daoist entertainment also visit the colourful Dōngyuè Miào. The Báiyún Guàn isn’t well-placed for public transport, but a number of buses connect it with the Tiānníng Sì Pagoda to the south, and the Capital Museum can be reached in 20–30 minutes on foot, or with a short cab ride.
Next in West of the Imperial City: Daoism
Previously: Christianity in China
Main Index of A Better Guide to Beijing.
For discussion of China travel, see The Oriental-List.
