The meaning in the Chinese Temple

The Chinese temple's planning and architecture is fashioned after the imperial palaces and bears very little resemblance to the temples in India or other Buddhist countries. This applies also to Malaysian temples. Generally the planning would have three groups of buildings separated by courtyards (sze he yuan). The monastery, like other Chinese structures, normally faces south because of the Chinese beliefs of Feng Shui as applied to most ancient Chinese palaces and government buildings.

One would find the typical Chinese Buddhist temple with the same planning and characteristic almost anywhere in China and also in Malaysia that this character makes the temple Buddhist to Chinese. Before entering the temple, one would be greeted by 2 stone lion figures that protect the entrance. Upon entering the front hall, one is confronted by four huge images, two on each side. These are the Four Heavenly Kings or Devas, the Guardians of the Four Directions that shows great valor to defend the temple and The Buddha and the hall is named after them as the 'Si-Tien Wang Tien'. ( This is because in Feng Shui knowledge, the Chinese take seriously the entrance for this entrance is the entrance of man, God and spirits)

In this hall, one is greeted at the entrance, by the Buddha-to-be, Maitreya Buddha, known to the Chinese as the 'Laughing Buddha' or 'Ta-pao Mi-Lei-Fwo, with his fat paunch, looking joyously towards the entrance. Directly behind Mi-Lei-Fwo, often separated by a wall, is the great deva Wei-to (Skanda), the Protector of Buddhist temples and the Faith. He is depicted clad in full armour and holding either a gnarled staff or a sceptre-shaped weapon resting on the ground. He is always facing the image of Buddha in the Great Hall  which is separated from the front hall by a wall or a courtyard to calm His temper before Buddha. (This is the meaning of the placement of each Deities)

In the Great Hall the main altar is found and on it is the image of Sakyamuni Buddha if the temple is dedicated to him. The arrangement and choice of personages in this altar varies from temple to temple but the arrangement must be in trinity:

The trinity of Bhaisajyagura Buddha, Buddha Sakyamuni and Amitabha Buddha (left to right)

The trinity of Ta Shih Chi Boddhisatva, Amitabha Buddha, and Kuan Yin Boddhisattva

The trinity of the triple jewel, Pu Hsien Boddhisattva, Kuan Yin Boddhisattva, and Wen Shu Li Boddhisattva

The trinity of Wen Shu Li Boddhisattva, Sakyamuni Buddha, and Kuan Yin Boddhisattva.

This is because each Buddha and Boddhisattva represents a certain quality according to Chinese Buddhism belief.

The Chinese Buddhist Pantheon. Every Deity has meanings.

On the east and west walls of this Great Hall are often arranged the figures of the Eighteen Arhats (Lohans) who are represented as possessing various kinds of supernatural powers. Along the north wall can be found the images of Jan-teng Buddha or Dipankara, the ancient Buddha. Very often, an image of Kuan Ti (Sangharama), the Protector of Buddhism, can also be found in this hall. 

It is here at the Ta-Hung-Pau-Tien that devout Buddhist offer their prayers and offerings of flowers, fruits and other gifts which are placed on the table in front of the main altar. Very often, behind the central images of this hall and facing northwards, is placed the images of Kuan-Yin Boddhisattva. 

Most of the times, beside the Great Hall both to the east and west are two smaller halls. In the west wing hall will be placed images of Ti-Tsang Wang Boddhisattva who dwell to help in the Hell realm. While in the east wing hall will be placed images of Kuan-ti who was a Chinese Deity who vow to protect the Dharma.

The third, of Back Hall, is usually divided into several smaller halls (Tien) or rooms. The central hall is generally the altar of a Buddha or a Bodhisattva, the right housing the funerary tablet of the temple founder, while the left may be the Teaching or Meditation Hall. On the side or behind these main buildings are the living quarters, the dining area and the kitchen. This generally makes up the Chinese Buddhist Temple setting that is very much different from the Buddha's teachings.

The Buddha and Boddhisattvas has been canonized by the Chinese as deity whereas the Buddha didn't claim to be. Such arrangements of the Buddhist temple is very much in resemblance to the Taoist where they worship Taoist deities. However, the earliest 'Si' in China was not meant to be a place of worship nor was a place for memorial tablet.

However as time goes by, the Chinese teaching of Buddha became the center of superstitious such as religious blessing, fortune-telling - that the Buddha seriously didn't condone for the future lies in today's karma, and many other 'superstition activities' that will be studied further that causes the ignorance of Malaysian to ask for Toto in the Buddhist temple. (major issue) 

[Plans will be drawn out for further understanding if neccessary]

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