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Brief history of Shuang Lin
Monastery
The history
of Shuang Lin Monastery is best appreciated against the backdrop of global
development¨s impact on Singapore¨s history. This approach allows us to understand
how macro historical developments unfold locally and the ways in which they left
an imprint in the history or material culture of the monastery.
The Shuang
Lin Monastery came into being as a result of social and political forces set in
motion at the global stage; colonization, rise of plantation economy, gun boat
diplomacy, Opium War, and mass Chinese migration.
1819 to 1937
During the
late Qing Dynasty (1644-1912) in China, internal revolts, wars with imperial
powers and social unrest led to disintegration of rural economy.
Faced with
poverty, hunger and social unrest, many Chinese went overseas in search of a job
to support their families.
Many
of these migrants came to South East Asia or Nanyang as it was known at that
time. The Chinese
who came to Singapore were considered as immigrants. They perceived their
journey as temporary and hoped to return to China eventually. Many of them died
without returning home while others established their families in Singapore but
continued to maintain links with ancestral homes in China and considered China
as their home. Some of these migrants became extremely successful businessman
and contributed to the welfare of fellow migrants.
One of these successful migrants was Mr. Low Kim Pong who founded the Shuang Lin
Monastery in 1898; 79 years after Raffles founded Singapore. Mr. Low Kim Pong
was initially in the herbal business and expanded into finance, real estate, and
transport to become one of the wealthiest person in the region.
The
Monastery project was initiated upon a chance encounter between Mr. Low Kim Pong
and Venerable Xian Hui. Mr. Low invited Venerable Xian Hui to be
the Abbot of Shuang Lin Monastery.
The
proposed monastery was the first Buddhist Monastery in Singapore and modeled
after the Xi
Chan Si in Fuzhou, China. After its completion, it was one of the
largest monasteries in South East
Asia. Mr. Low donated
the land and was also the single largest donor. The monastery project received
support from migrant populations throughout
South East Asia and was one of the largest social projects undertaken by Chinese
migrants.
Such social
projects reflected successful migrant¨s perceived obligations towards society
while the building of a traditional monastery in a "foreign" land symbolized the
cultural notions of ＾home￣.
In 1904,
Chen Bao Shen, the Imperial
Tutor of the Last Emperor of China (Puyi) and friend of Sir Reginald F. Johnston
(Puyi's English tutor) composed a couplet for the
monastery. He compared the founding of Shuang Lin Monastery to the construction
of the first Monastery in India.
The couplet
can still be seen in the monastery today.
1937 to 1942
The
Sino Japanese War started in 1937 and the following year, community leaders
established the China Relief Fund in support China. As Chinese seacoast were
blocked by the Japanese, the Chinese Government began building the Burma Road.
stretching from Kunming in China to Lashio in Burma.
The Chinese
Government approached Mr. Tan Kah Kee, the Chairperson of China Relief Fund to
recruit volunteer drivers and mechanics to serve on the Burma Road. As large
number of volunteers was required, China Relief Fund leaders in Singapore
approached the Venerable Pu Liang, Abbot of Shuang Lin Monastery,
to set up a Driving Institute inside the monastery. About 7 batches of
volunteers graduated
from the Driving Institute to serve on the Burma Road.
3200 volunteers left Nanyang to serve on the
Burma Road. About 1000 died during service, 1000 settled in China and the rest
returned to South East Asia after the war.
1942 to 1945
On
7 February 1942, Japan began the invasion of Singapore.
As the Japanese advanced towards Singapore, many civilians fled into the
monastery for refuge. The area around the monastery was full of Allies troops
and the monastery was bombed during the Japanese air raids.
The British
surrendered on 15
February 1942 and Singapore became
Syonan. On 21 Feburary 1942, the Japanese launched the Sook Ching (Purification
by extermination) to exterminate anti Japanese elements in Singapore. Anyone
suspected to be anti Japanese were arrested and executed. The Japanese believed
6000 victims were killed while the locals estimated 50 000.
During the
Sook Ching, Venerable Pu Liang was arrested and executed for allowing the
Driving Institution to be established in the monastery. In 1947,
the Singapore Buddhist Association organized a memorial ceremony to pay respects
to Venerable Pu Liang¨s sacrifice. During the
Japanese Occupation, the monastery served as a home for the destitute.
1945 to
1965
After the
war, the Abbot, Venerable Gao Can was appointed the new Abbot. He was a highly
learned Venerable, an expert in Chinese medicine and well trained in Shaolin
Martial Arts. Venerable Gao Can was the 49th generation successor of
Shaolin martial arts.
He served
as a physician in free clinics to help the poor and taught Shao Lin martial arts
as a means to instill self discipline and as a form of physical training.
Today, his
physician students continue his work to serve the poor while martial arts
schools in Asia, Europe and Australia trace their lineage to him.
1965 to present
In
the 1991, the Monastery began a restoration
project that continues to this day. Restoration experts and top craftsmen were
recruited for the project. In 1999, the Urban Renewal Authority (URA) presented
the monastery with a Architecture Heritage Award. In 2001, phase Four of the
restoration was completed and the monastery was reopened to the public.
The
Monastery has to raise 100% of restoration funds by themselves. The successful
restoration project demonstrates the relevance of the monastery as a religious,
social and cultural institution in modern Singapore.
Today, the
monastery has become part of the global cultural landscape attracting local and
global visitors of different ethnicities and religious backgrounds. They visit
the monastery for religious purposes, to appreciate the unique architecture, for
cultural experiences, in search of the historical legacy or just to take a
photo. To researchers and heritage lovers, it is a historical node connecting
yesterday with tomorrow. To the large numbers of global and local visitors, the
monastery becomes a cultural node connecting the East and the West.
Note: This is a work
in process article. New information will be added as research or new discoveries
are made and as time permits.
Please send your feedback, comments to
ccw@culturalcompass.org
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