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Yaksuam Hermitage – 약수암 (Hapcheon, Gyeongsangnam-do)

Yaksuam Hermitage on the Haeinsa Temple Grounds in Hapcheon, Gyeongsangnam-do.

Hermitage History

Yaksuam Hermitage is located on the Haeinsa Temple grounds in the foothills of Mt. Gayasan (1,433 m) in Hapcheon, Gyeongsangnam-do. Yaksuam Hermitage was first founded in 1904 by the monk Seongju. Yaksuam Hermitage was later rebuilt in 1927. Currently, the hermitage is a home to nuns (비구니).

Hermitage Layout

You’ll make your way past large, mature trees, a high stone wall, and an auxiliary building, before coming to the entry gate at Yaksuam Hermitage. Stepping inside the main hermitage courtyard, you’ll find what almost looks to be the nuns’ dorms straight ahead of you; but instead, this is the Daeung-jeon Hall at Yaksuam Hermitage. There are other entrances to this multi-purpose building. These entrances are for the meditation hall and administrative offices at the hermitage. The central entrance is for the main hall. Housed inside this shrine hall is a slender statue of Seokgamoni-bul (The Historical Buddha) inside a glass enclosure with three tinier seated statues. Also housed inside the main hall are two older murals. One is dedicated to Jijang-bosal (The Bodhisattva of the Afterlife), while the other mural is an older Shinjung Taenghwa (Guardian Mural).

To the left of the Daeung-jeon Hall are some nuns’ dorms, while to the right is the hermitage’s meditation centre. And next to the meditation centre, you’ll find the hermitage’s kitchen. It’s between the Daeung-jeon Hall and the hermitage kitchen that you’ll find a stone set of stairs. It’s up these that you’ll find the Samseong-gak Hall at Yaksuam Hermitage. The exterior walls to the shaman shrine hall are adorned with murals of the Bodhidharma, a collection of rabbits, and a pair of tigers. Stepping inside the Samseong-gak Hall, you’ll find a statue and painting inside a glass enclosure on the main altar dedicated to Chilseong (The Seven Stars). To the left and right of these central images, you’ll find two modern paintings dedicated to Dokseong (The Lonely Saint) and Sanshin (The Mountain Spirit).

A couple of other highlights you can look for at Yaksuam Hermitage, and if they’re open to you, is a beautiful painting dedicated to Jowang-shin (The Fireplace King Spirit) inside the fireplace area underneath the Daeung-jeon Hall. Another interesting highlight, and if you’re invited in by the very welcoming abbess at Yaksuam Hermitage, is the painting inside the meditation centre to the right of the Daeung-jeon Hall. While blackened by age, they have a beautiful painting dedicated to the Bodhidharma and Dazu Huike (487-593 A.D.). The painting illustrates the famed “Cutting Off His Arm,” where Dazu Huike cuts off his left arm to prove his resolve to the Bodhidharma. Rather interestingly, and similar to the story about the beheading of Ichadon (501-527 A.D.); whereas white blood pours forth from Ichadon’s neck, white blood pours forth from Dazu Huike’s left arm in this painting. I asked the abbess just how old the painting was. She couldn’t be anymore specific than a couple hundred years old. Also, I asked her where it was originally located, and this was unknown, as well. Either way, the darkened painting is beautiful, and it’s an inspiritational example on the main altar for the nuns’ at Yaksuam Hermitage to pray to during a meditation session.

How To Get There

To get to Yaksuam Hermitage, you’ll first need to get to Haeinsa Temple. From the Hapcheon Intercity Bus Terminal, you’ll need to board a bus bound for Haeinsa Temple. The bus ride is about 5,000 won. From where the bus lets you off at Haeinsa Temple, you’ll need to find the trail that leads up to Haeinsa Temple. The walk is about one kilometre, and the trail starts to the left of the Haeinsa Temple museum. Arriving at Haeinsa Temple, and standing next to the Iljumun Gate, you’ll need to head south of this entry gate for about 500 metres. From there, there’s a road that you’ll need to follow for an additional 200 metres. In total, and from the Iljumun Gate, the walk should take about 10 minutes, or 700 metres.

Overall Rating: 3/10

There’s not too much to see at Yaksuam Hermitage, but they’re very welcoming at this hermitage. The main altar inside the Daeung-jeon Hall is simple and nice. The other main higlights to this hermitage are the painting dedicated to Jowang-shin near the fireplace underneath the main hall, as well as the historic painting dedicated to both the Bodhidharma and Dazu Huike inside the meditation centre.

First approaching the hermitage grounds.
And passing through the entry gate.
The Daeung-jeon Hall at Yaksuam Hermitage.
The main altar inside the Daeung-jeon Hall.
Joined by this older Shinjung Taenghwa (Guardian Mural).
The view from the Samseong-gak Hall.
The Bodhidharma painting that adorns the exterior of shaman shrine hall.
Joined by this pair of tigers.
Inside the Samseong-gak Hall is this mural dedicated to Sanshin (The Mountain Spirit).
And this Dokseong (The Lonely Saint) mural, as well.
Not the greatest picture of Jowang-shin because it was dark under the Daeung-jeon Hall and it’s behind a plate of glass.
And inside the meditation centre is this beautiful, old mural dedicated to the Bodhidharma and Dazu Huike.

North Korea will Use Nuclear Weapons First in a Serious Contingency – and No One Really Quite Knows What to Do about That

d-thumbnail-600x370This re-posts an article I wrote for the Bulletin of Atomic Scientists recently on N Korea’s likely first-use of nuclear weapons in any serious Korean contingency.

The University of Pennsylvania invited me to participate in two-day forum on nuclear weapons back in September. This is the short paper I brought. Here it is at BAS.

My core argument is that NK will go nuclear almost immediately because: 1. It faces a very intense use-it-or-lose-it dilemma. 2. It can’t hope to win conventionally. 3. Any conflict almost immediately become existential for it.

No one really quite knows what to do in response. Missile defense doesn’t work well enough to guarantee that we can shoot down all their inbounds. And sanctions can only slow NK down, not stop their nuclear march. So my suggestion is to start deconcentrating US forces on the peninsula – to more and smaller US bases – so that they are not such a juicy hostage-taking target.

But that runs directly counter to what we have been doing here for the last decade or so – concentrating US forces in a few super-bases like Camp Humphreys. That may make logistical and financial sense. But it offers huge, inviting, clustered targets of Americans for NK to threaten or strike.

And if they NKs do nukes a US base in East Asia and kill thousands of Americans, the pressure on POUTS to massively retaliate will be enormous. And if we respond by nuking NK, the potential for spiraling escalation, including possibly China is high.

Below is my original, pre-edited and more technical version of my paper:

The Democratic People’s Republic of Korea (DPRK, North Korea) has large incentives to a use a tactical nuclear weapon (TNW) – or several – early in another conflict on the Korean peninsula. Deciding how to respond to this is probably the most important contemporary debate inside the US-Republic of Korea (ROK, South Korea) alliance.

This paper suggests strategic responses to this challenge because it assumes a deal on DPRK weapons of mass destruction (WMD) is highly unlikely. A bargain which controls North Korean WMD would, of course, be ideal. But the most likely window for a breakthrough was during the overlapping ‘dovish’ presidencies of American President Donald Trump and South Korean President Moon Jae-In, and it has closed. For a brief moment, North Korean leader Kim Jong-Un faced the most negotiation-interested leaders in the history of his country’s primary geopolitical opponents, the US and South Korea. Trump particularly was a unique American president regarding the DPRK, willing to meet Kim repeatedly without preconditions. Tragically, Kim forewent this Trump-Moon opportunity in 2018-2020. So the North Korea debate in the democratic world – particularly South Korea, the US, and Japan – has reverted to traditional hawkish approaches. If North Korea will not bargain – or, more specifically, if it will only propose deals so balance-negative for the allies that they reject them immediately – then the allies must consider military responses to the likelihood of North Korean first use.

This paper has two sections. First, I elaborate three reasons for likely North Korean first use:

– Operationally, Pyongyang will face an intense WMD ‘use-it-or-lose-it’ dilemma as soon as a war starts.

– Strategically, its conventional military is quite inferior to the forces ranged against it.

– Grand strategically, any serious conflict between the two Koreas will quickly become existential for the North.

Second, I suggest two responses to this difficult challenge:

– At the time of attack, the allies should respond with nonnuclear retaliation as long as politically feasible, in order to prevent further nuclear escalation. However, this will be difficult given the likely post-strike panic and hysteria, so…

– In preparation, the US should deconcentrate its northeast Asian conventional footprint, to reduce North Korean opportunities to nuclearly blackmail regional American clusters, and to reduce potential US casualties and consequent massive retaliation pressures.

North Korean First Use Incentives

The DPRK will probably use nuclear weapons first in a major conflict for three reasons:

1) Operationally, North Korea will likely have only a very short time window in a conflict to use its WMD. The Americans will almost certainly try to immediately suppress Northern missiles. An imminent, massive US-ROK disarming strike creates an extreme use-it-or-lose-it dilemma for Pyongyang. If Kim Jong-Un does not use his nuclear weapons at the start of hostilities, most will be destroyed a short time later by allied airpower, turning an inter-Korean conflict into a conventional war which the North will lose. Frighteningly, this may encourage Kim to release his strategic nuclear weapons immediately too, as they likely also be destroyed momentarily.

2) Strategically, North Korea’s conventional military is almost certainly insufficient against alliance capabilities. The (North) Korean People’s Army (KPA) is large but technologically outdated. Sanctions limit the North’s production and fuel reserves. The country’s chronic malnutrition likely affects its soldiery’s health and fitness. Allied air supremacy would expose DPRK military assets to intense, immediate bombardment. Allied superiority in logistics, communications, intelligence, surveillance, and so on would be tremendous.

The North leverages its proximity to South Korea’s center of gravity, the massive Seoul-Kyeonggi-Incheon corridor of northwestern South Korea. This area is uncomfortably close to the demilitarized zone, and the KPA is flush against the border in order to threaten it. But this conventional countervalue threat – particularly the well-publicized artillery threat to Seoul – does not undermine ROK military capabilities. The South Korean military would likely win a Korean-only conflict, and with American assistance, the DPRK’s defeat would be crushing.

North Korea’s dysfunctional economic model, compounded by sanctions, make catch-up impossible. Closing that gap is an obvious reason for the North’s construction of WMD, and North Korea has unsurprisingly talked up TNWs and their use. Without them, the North would lose the war, and strategically, using them sooner rather than later – before the KPA starts to lose on the battlefield – would be its best move.

3) Grand strategically, nuclear first use is the Kim regime’s best chance at personal survival in a war. Defeat would bring regime change, if not annihilation, for the Kims. This is a critical difference between North Korea, and China and Russia. Russia has probably not used nuclear weapons in Ukraine because the war is not existential. A defeat there is not an offensive threat to the Russian state, territory, or regime of President Vladimir Putin. Similarly, if China were to be defeated around Taiwan, that would not lead to an invasion of the mainland or national collapse. Neither Ukraine nor Taiwan have revisionist intentions against their opponents. South Korea and its American ally do.

The ROK constitution claims sovereignty over the entire Korean peninsula. A conventional second Korean war would open the possibility of national unity as the KPA was defeated on the battlefield and the South Korean army moved north. Nationalist hopes throughout the peninsula would soar. And for America, the opportunity to finally rid itself of one of its worst adversaries – to push for final victory on Southern terms – would be hugely tempting.

Hence, any serious Korean conflict would quickly become existential for Kim regime and its state. The incentive to launch first – to deter or slow a march northward by the victorious allies – would be tremendous. China might assist the North, per their alliance, but that relationship now is transactional not affective. Escalating to deescalate – using TNWs with threats of further strikes unless the allies stop – would likely be the Kims’ best chance to prevent a catastrophic defeat.

In short, North Korea has massive first use incentives. If it will not bargain to reduce its stockpile, then fashioning an agreed alliance response is critical. And the alliance should do it now. The first wartime use of a nuclear weapon since World War II will likely ignite global panic and terror. That would be a terrible, heated time to think through the allied response. There will be immediate calls for revenge in kind, if not massive retaliation. That would threaten a major US-North Korean nuclear exchange – because North Korea also has intercontinental ballistic missiles and seeks to put them on submarines – and a chain-gang of other regional players into the conflict.

How Should South Korea and the US Respond?

This paper suggests two allied responses – contemporaneous and preparatory – to this tough dilemma:

1) At the time of attack, the US should respond conventionally, not nuclearly. The political pressure to retaliate in kind, or with even greater nuclear force, will, of course, be tremendous, particularly if there were American casualties, which is likely given South Korea’s high population density in its limited habitable space. But there are many reasons why this would be a mistake:

a) The US and South Korea would likely retain conventional superiority despite a DPRK TNW strike. North Korean limited nuclear war options are not necessarily battlefield-decisive. Military necessity would probably not exige nuclear retaliation, so as long as North Korean nuclear use remained limited to tactical strikes.

b) Operationally, nuclear blasts would irradiate the battlefield, making it harder for allied forces to advance northward and finish the conflict. Adding US-created blast zones to those created by the North would worsen the problem. The Korean peninsula is 70% mountainous and only 150-200 miles wide. So the relevant battlespace – mostly between the west coast and the peninsula’s mountain spine – is already narrow; more nuclear blast zones would constrain allied maneuver even further.

c) US nuclear restraint would help swing global opinion – particularly in China and Russia – behind an allied victory. China and Russia oppose Korean unification. They will be tempted to intervene in a conflict to save their valuable spoiler with a long record of distracting their American competitor. Northern nuclear use would dramatically alter that calculus, encouraging Beijing and Moscow to remain neutral or even assist an allied victory out of sheer fear over North Korean behavior. US nuclear retaliation would override that re-evaluation.

d) Conversely, US nuclear use in Korea might chain-gang China and Russia into the war. As the Ukraine War demonstrates, a major conventional conflict involving a nuclear power can be geographically contained. A second Korean war need not spiral out of control. But US nuclear use near China and Russia would pressure both to intervene to save the DPRK from elimination.

e) US nuclear strikes would substantially worsen the reconstruction burden on a post-unification ROK. Blast zones from Northern nuclear strikes would be costly to rehabilitate; US ones too would only add to the load. That South Korea has revisionist intentions on North Korea – that it wishes to absorb it – substantial alters the cost-calculus of American nuclear use. The aggressor would have to pay to decontaminate and rebuild the defender, which is not an element of US nuclear thinking regarding traditional opponents like China or the USSR/Russia.

2) Before the attack, the allies should prepare by deconcentrating America’s northeast Asian force structure, for two reasons:

a) North Korean will likely make immediate nuclear missile threats against regional concentrations of Americans to constrain US options in a Korean contingency. US military bases in South Korea and Japan – especially a very large, proximate site like Camp Humphreys – present obvious missile targets for the North. They concentrate US citizens and assets; missile defense is not assured; they can be taken hostage with missile strike threats.

Russia’s nuclear weapons have kept NATO from deeper involvement in the Ukraine War; the DPRK will likely try the same in Korea by threatening US east Asian bases. If North Korean nuclear blackmail can block, or at least slow, US assistance to South Korea, then Pyongyang’s chances of victory – coupled with TNW use against the ROK army – rise.

b) Mass US nuclear casualties would place nearly irresistible pressure on the US president to respond with nuclear weapons. Congress and the public would be outraged and demand retribution. America’s tendency to geopolitically overreact, and to use extraordinary levels of force in conflicts, is well-established. The larger the US death toll, the greater would be the domestic call for massive retaliation. That could spark a regional nuclear chain-gang.

Traditionally, US soldiers in South Korea were a ‘tripwire.’ Their early deaths in a war would ensure an enraged American public and Congress, and thus a commitment to fight on South Korea’s behalf. This was probably valuable alliance reaffirmation in the era of conventional inter-Korean competition. But in today’s nuclearized and missilized peninsular environment, that tripwire both constrains US options – by presenting obvious missile-hostage threats – and portends a spiraling regional confrontation after a likely American overresponse. Recently, the US has been concentrating its South Korean basing for logistical reasons. Inadvertently, in this Korean missile age, the US is also offering attractive missile targets to the North.

Unresolved Issues

This essay broaches only a few of the many strategic problems broached by North Korea’s spiraling, unchecked nuclear and missile program. All this will worsen as North Korea builds a submarine-based deterrent, improves its targeting with satellites, develops multiple-warhead missiles, and so on. Conventional deterrence in Korea may be stable but nuclear deterrence is probably not. A stable, enduring nuclear stalemate is unlikely in a dyad as asymmetric as North Korea and the US/South Korea.

Three further policy questions flow from the above analysis:

1. Should the allies launch a massive aerial disarming strike in a conflict? As discussed above, North Korea’s fear of that strike incentivizes its nearly-immediate first use. That, in turn, incentives exactly that immediate and large allied disarming strike. Each action responds to the other in worsening regressive spiral. The result is a hair-trigger balance, possibly ending in preemption.

2. Should South Korea build nuclear weapons? North Korea likely hopes that its nuclear weapons – particularly their countervalue threat to the American homeland – will blunt US assistance to South Korea in a conflict, much as oblique Russian nuclear threats have retarded NATO assistance to Ukraine. Direct local nuclear deterrence might stay North Korea’s hand by reducing its nuclear weapons ‘wedge’ between nuclear-but-distant America and nonnuclear-but-proximate South Korea. US objections to ROK nuclearization turn on the erosion of nonproliferation norms, but this is likely exaggerated.

3. Should the US and South Korea give up on unification? As discussed above, Southern revisionism – bolstered by massive inter-Korean economic and conventional asymmetries – makes any serious Korean conflict an existential one for Pyongyang. An existential threat is a good reason to build nuclear weapons. Surrendering South Korea’s pretension to unity might reduce North Korea’s perception that it must have nuclear weapons. South Korean progressives such as former President Moon seem willing to countenance this move to escape from the pressures sketched in this essay. The downsides are costly though: North Korea might not keep its denuclearization word; North Korea’s population would be lost to history’s worst orwellian tyranny; and the US-ROK alliance would likely fracture in obsolescence after an inter-Korea reconciliation.

Robert E. Kelly (@Robert_E_Kelly; RobertEdwinKelly.com) is a professor in the Department of Political Science at Pusan National University.

Robert E Kelly
Assistant Professor
Department of Political Science & Diplomacy
Pusan National University

@Robert_E_Kelly

 

 

Korean Numbers 1-10 – Easy Ways to Start Counting

In this article, we will be learning about the Korean numbers 1-10.

Did you know that there are two number systems in Korean? Here are the ones you should start with:

  1. 일 (il) – One
  2. 이 (i) – Two
  3. 삼 (sam) – Three
  4. 사 (sa) – Four
  5. 오 (o) – Five
  6. 육 (yuk) – Six
  7. 칠 (chil) – Seven
  8. 팔 (pal) – Eight
  9. 구 (gu) – Nine
  10. 십 (ship) – Ten

A girl pointing to number 1 and number 10

Once you learn the first system, you can learn the second, as well as when to use each one.

In this article, we’ll teach you how to count from 1-10 using the two systems used in Korea. Let’s get to it!

What are Sino-Korean numbers?

Sino-Korean numbers are a set of numbers derived from Chinese characters.

You can use Sino-Korean system primarily for dates, money, addresses, phone numbers, and minutes and seconds.

This system is also often used in formal or technical contexts, like banking and mathematics.

Sino-Korean Numbers 1-10

The system goes from one to ten and then builds on those basics. Here are the numbers one to ten in Sino-Korean:

  1. 일 (il) – One
  2. 이 (i) – Two
  3. 삼 (sam) – Three
  4. 사 (sa) – Four
  5. 오 (o) – Five
  6. 육 (yuk) – Six
  7. 칠 (chil) – Seven
  8. 팔 (pal) – Eight
  9. 구 (gu) – Nine
  10. 십 (ship) – Ten

What are Native Korean numbers?

Native Korean numbers are the original numerical system used in the Korean language. They are commonly used for everyday counting, such as counting people and objects.

Native Korean Numbers 1-10

Here’s how you can count from 1-1o with the Native Korean number system.

  1. 하나 (hana) – One
  2. 둘 (dul) – Two
  3. 셋 (set) – Three
  4. 넷 (net) – Four
  5. 다섯 (daseot) – Five
  6. 여섯 (yeoseot) – Six
  7. 일곱 (ilgop) – Seven
  8. 여덟 (yeodeol) – Eight
  9. 아홉 (ahop) – Nine
  10. 열 (yeol) – Ten

Which Korean numbers should I learn first?

We recommend learning the numbers in the Sino-Korean system first. They are easier to learn, and they are used more often in Korean.

Once you know them well, then you can focus on the Native Korean numbers.

Picking the right strategy will make learning Korean easier. This is one of the principles we use inside of our structured Inner circle courses.

How to say the Korean numbers 1-10

Below, we’ll show you two ways to say each number from 1-10 in Korean. We’ve also included sample sentences so you can pick up some new Korean words as you learn the numbers.

1 in Korean

하나 (hana) / 일 (il)

Native: 그녀는 사과 하나를 먹었다. (geunyeoneun sagwa hanareul meogeotda.)

She ate one apple.

Sino: 일 분만 기다려주세요. (il bunman gidaryeojuseyo.)

Please wait for 1 minute.

2 in Korean

둘 (dul) / 이 (i)

Native: 그들은 둘 다 좋은 친구입니다. (geudeureun dul da joeun chinguideyo.)

They are both good friends.

Sino: 이 번 출구로 나가세요. (i beon chulguro nagaseyo.)

Go out to exit number two.

3 in Korean

셋 (set) / 삼 (sam)

Native: 우리는 셋이서 영화를 봤어요. (urineun sesiseo yeonghwaleul bwasseoyo.)

We three watched a movie.

Sino: 그는 삼 년 동안 해외에 살았습니다. (geuneun sam nyeon dongan haewae salassseubnida.)

He lived abroad for three years.

4 in Korean

넷 (net) / 사 (sa)

Native: 넷이서 게임을 했습니다. (nesiseo geimeul haetseumnida.)

Four of us played a game.

Sino: 사무실은 사 층에 있어요. (samusireun sa cheunge issoyo)

The office is on the fourth floor.

5 in Korean

다섯 (daseot) / 오 (o)

Native: 그녀에게 다섯 마리의 강아지가 있습니다. (geunyeoege daseot mariui gangajiga issseubnida.)

She has five puppies.

Sino: 오 분 후에 만나요. (o bun hue mannayo)

Let’s meet in five minutes.

6 in Korean

여섯 (yeoseot) / 육 (yuk)

Native: 여섯 살 때 처음 학교에 갔어요. (yeoseot sal ttae cheoeum hakgyoe gasseoyo)

I went to school for the first time when I was six.

Sino: 그들은 육 개월 동안 여행했습니다. (geudeureun yuk gaewol dongan yeohaenghaetseumnida.)

They traveled for six months.

7 in Korean

일곱 (ilgop) / 칠 (chil)

Native: 일곱 개의 무지개 색깔이 있어요. (ilgop gae ui mujigae saekkkari isseoyo.)

There are seven colors in a rainbow.

Sino: 이사 온 지 칠 개월이 되었어요. (isa on ji chil gaewori dweossoyo.)

It’s been seven months since I moved in.

8 in Korean

여덟 (yeodeol) / 팔 (pal)

Native: 여덟 명이 파티에 초대되었습니다. (yeodeol myeong i patie chodaedoe eossseubnida.)

Eight people were invited to the party.

Sino: 그는 팔 개국어를 할 줄 압니다. (Geuneun pal gaegugeoreul hal jul amnida.)

He can speak eight languages.

9 in Korean

아홉 (ahop) / 구 (gu)

Native: 아홉 개의 행성이 태양계에 있습니다. (ahop gaeui haengseongi taeyanggyee itseumnida.)

There are nine planets in the solar system.

Sino: 구 월에 가을이 시작됩니다. (gu wole gaeuri sijakdoebnida.)

Autumn starts in September.

10 in Korean

열 (yeol) / 십 (ship)

Native: 열 명의 학생들이 수업에 참석했습니다. (yeol myeongui haksaengdeuri sueobe chamseokaetseumnida.)

Ten students attended the class.

Sino: 십 년 전에 이 일이 일어났습니다. (ship nyeon jeon e i iri ireonassseubnida.)

This happened ten years ago.

123 in Korean

The Native Korean number system is used when counting in Korean. If you count 1,2,3, you can say it like this:

하나 (hana), 둘 (dul), 셋 (set)

This is also something you say before taking a picture.

Wrap Up

That’s it for the Korean numbers 1-10! Taking it step-by-step makes learning numbers a lot easier, right?

If you’re now ready to proceed to a more extensive lesson on numbers in Korean, you can go to this article.

The post Korean Numbers 1-10 – Easy Ways to Start Counting appeared first on 90 Day Korean.

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Living History – Marcy Folta (High School Student – 1972)

Gyeongbokgung Palace in Seoul in September, 2004.

One of the great things about running a website about Korean Buddhist temples is that you get to meet a lot of amazing people. And a lot of these amazing people have varying backgrounds, interests, and insights. Rather amazingly, some of these people first visited Korea in the 1960s, 1970s, and 1980s. Here are their stories!

Q1: Where are you originally from? Introduce yourself a little.

A: I was born in Chicago in 1958 and grew up primarily in the Washington D.C. area. My father worked in Langley, Virginia at the CIA. My family moved to Okinawa, Japan in 1971, when I was 12.

We lived on a small American base called Camp Chinen. My dad traveled around the Far East for weeks at a time to places like Saigon, Singapore, the Philippines, Laos, and Malaysia. I didn’t know what he did or why he went to those places. I was turning 13 and not so interested in my parents, as I was into myself and boys. It was an idyllic time for me and one of my favorite childhood memories. But after one year, our base was shut down and we had to leave the island.  

Q2: When and why did you first come to Korea?

A: We moved straight to Seoul, South Korea in the summer of 1972, where we lived for the next three years on the Embassy compound, which was U.S.O.M. housing on the Yongsan army base. I went to the Seoul American High School for my freshman, sophomore and junior years. These, too, became the best years of my life. 

Q3: When you first came to Korea what city did you live? Did you subsequently move around?

A: Although my family lived in “little America,” as we called our base, I spent lots of time traveling with my friends and my sister all over the country. Unchaperoned! 

We would walk to the gate of our protected compound, take a cab ride to a bus stop, hop on a bus to the train station, get on a train and stay on until we saw a nice area for a picnic, get off the train, spend the day and do it all in reverse to be back home for dinner!

Imagine parents today letting their young teenagers do that even once. That’s how I spent all of my free time! Also, camping was a big part of my life in Korea. 

Namdaemun in Seoul in September, 2004.

Q4: What were places you enjoyed visiting while in Korea?

A: The places I remember going, usually carrying a backpack and/or a tent with a group of friends, were Mt. Seoraksan, Mt. Namsan in Seoul, a dairy farm in the northeast mountains that was run by Americans, several Buddhist temples in remote locations that I can’t recall, and Jeju-do Island by ferry to name but a few. There were also the tourist places in and around Seoul that we went on field trips: Suwon Village, Gyeongbokgung Palace, and the Blue House (not inside!). We visited parks, hotels, restaurants, bath houses, shops and marketplaces. I learned to speak conversational Hangeul, which was enough to get around. Park Chung Hee (1917-79) was president, while we lived there. Billy Graham (1918-2018) came to Yeoui-do for a crusade, and I went to that. Some of the Pittsburgh Steelers (Super Bowl champions) visited the Yongsan base in some kind of world tour, and I met them. Bob Hope (1903-2003) came to Seoul on tour while we were there, and I saw him, too.

Q5: Did you remain in Korea or did you return home?

A: The Vietnam War ended before we left in 1975. I remember some guy running into the teen club, where I was sitting at a table playing a game of Spades, saying “The war is over,” and we all cheered. 

So, we moved back to the States for my senior year of high school, back to the same area. I graduated from Broad Run High School in Ashburn, Virginia. 

I ended up marrying a boy I had met in Korea. He lived in Jeonju as a missionary kid. We went back to visit after we were married and lived for six months with his parents. Our first child was born in a Jeonju hospital, the same hospital that my husband was born 21 years earlier. 

Baengryeonam Hermitage – 백련암 (Hapcheon, Gyeongsangnam-do)

Baengryeonam Hermitage on the Haeinsa Temple Grounds in Hapcheon, Gyeongsangnam-do.

Hermitage History

Baengryeonam Hermitage is located on the Haeinsa Temple grounds in Hapcheon, Gyeongsangnam-do. Additionally, it’s situated the furthest east of all the hermitages on the Haeinsa Temple grounds. Also, Baengryeonam Hermitage is the highest in elevation on Mt. Gayasan of the Haeinsa Temple hermitages, as well. It’s unknown as to when the hermitage was first built, and it’s also unknown who first built Baengryeonam Hermitage. We do know, however, that the hermitage was reconstructed in 1605 by the monk Soam, who was a disciple of Seosan-daesa (1520-1604). Legend has it that during the Imjin War (1592-98), when the Japanese were invading the Korean Peninsula in 1592, that Soam protected Haeinsa Temple through his reputation alone. The Japanese wanted to invade, and were even occupying the neighbouring hillside at Haeinsa Temple, but they didn’t dare invade the temple. Sounds a little far-fetched to me, but that’s the legend all the same.

More recently, the hermitage became famous for being the home hermitage to the monk Seongcheol (1912-93). Not only was Seongcheol the Supreme Patriarch of the Jogye Order, but he was also believed to be a living Buddha in Korea because of his extremely austere lifestyle. And since his passing, and over the past couple of years, the hermitage has undergone extensive renovations, rebuilds, and reconstruction.

Hermitage Layout

You first make your way towards Baengryeonam Hermitage past a cluster of hermitages. Baengryeonam Hermitage is the last hermitage up this road that also hosts three other Haeinsa Temple hermitages. The walk is beautiful and ends at the Baengryeonam Hermitage parking lot. To your right, you’ll see a grouping of buildings that include the monks’ dorms. But it’s to the left, and around the winding road, that you want to go.

In a forested area, and beneath a large tree, you’ll find a modern seven-story stone pagoda. Keep heading up the road and past the pagoda. Just beyond the trees and the pagoda is a shrine hall with a natural wood finish that is decorated with gold trim. Even the dragons up near the eaves are golden, as well. The panels surrounding the exterior walls are adorned with beautiful, yet simplistic, Shimu-do (Ox-Herding Murals). Taking a peek inside the Daeung-jeon Hall, and past the golden latticework, you’ll notice a triad of statues on the main altar. Seated in the centre of this triad is a statue of Seokgamoni-bul (The Historical Buddha). Standing on either side of Seokgamoni-bul are statues dedicated to Munsu-bosal (The Bodhisattva of Wisdom) and Bohyeon-bosal (The Bodhisattva of Power). The triad rests under an ornate datjib (canopy) with two inward looking dragons (one gold and one blue).

To the right rear of the Daeung-jeon Hall is the Dokseong-gak Hall. The shaman shrine hall is perched above the rest of the hermitage grounds and has just enjoyed a beautiful new coat of dancheong around its exterior walls. There is another shrine hall that’s situated above the rest of the temple grounds just like the Dokseong-gak Hall; but instead of being dedicated to a shaman deity, it’s a Josa-jeon Hall, which honours and commemorates famous monks that once called Baengryeonam Hermitage home. However, to get to this diminutive Josa-jeon Hall, you’ll need to make your way back down the stairs you first came up and head east towards the administrative office. It’s to the left of what looks to be a re-purposed elevated shrine hall that you’ll find the stairs that lead up to the Josa-jeon Hall.

As for the large, seemingly, re-purposed shrine hall, this shrine hall is now dedicated to commemorate the monk Seongchol. When I visited, the shrine hall was still under construction from the floorboards out in front of the shrine hall, to the murals adorning the exterior of this hall. The only thing that wasn’t under construction was the interior of this shrine hall dedicated to Seongchol. Stepping inside this unpainted building, you’ll find a large bronze statue dedicated to Seongchol on the main altar under a large blue and green canopy. I’ve never seen such a large shrine hall dedicated to a single monk at any of the historic temples in Korea and this includes the shrine hall dedicated to Samyeong-daesa (1544-1610) at Jikjisa Temple and the Pyochungsa shrine hall at Daeheungsa Temple. This shrine hall at Baengryeonam Hermitage is definitely a statement.

To the right of the shrine hall dedicated to Seongchol, and past the administrative office, you’ll find an older Yosachae (monks’ dorms), which was presumably used by Seongchol with how it’s preserved and honoured. There are two additional buildings in the area. One appears to be another shrine hall, but it was under construction when I visited. And the other building appears to be more monks’ dorms.

How To Get There

To get to Baengryeonam Hermitage, you’ll first need to get to Haeinsa Temple. And to get to Haeinsa Temple, you’ll first need to get to the Seobu Bus Terminal in Daegu. From here, you can catch an express bus to Haeinsa Temple. This express bus departs every 40 minutes, and the bus ride lasts about an hour and a half. After arriving at Haeinsa Temple, you’ll need to head south from the Iljumun Gate. You’ll pass by a collection of biseok (stele) and budo (stupa). There is a mountain road with a large rock and sign markers that point you towards the four hermitages in this area of the Haeinsa Temple grounds. You’ll first pass by both Huirangdae Hermitage and Jijokam Hermitage along the way. Keep heading east until you eventually come to Baengryeonam Hermitage. In total, the walk from Haeinsa Temple to Baengryeonam Hermitage takes about 36 minutes, or 1.4 km, up a mountainside road.

Overall Rating: 5/10

Baengryeonam Hermitage is one of the most beautifully situated hermitages on the Haeinsa Temple grounds. In addition to all of its natural beauty, there are several shrine halls that visitors can enjoy and explore; however, it’s yet to be determined just how much of a change the hermitage will undergo, as there is a lot of construction currently taking place at Baengryeonam Hermitage. As for the shrine halls that are open to the public, the natural wood and gold trimmed Daeung-jeon Hall is definitely a highlight, as are the Dokseong-gak Hall and the Josa-jeon Hall. But arguably the greatest highlight to Baengryeonam Hermitage is the large shrine hall dedicated to the master monk, Seongchol. Baengryeonam Hermitage is definitely one of the top three hermitages at Haeinsa Temple.

The seven-story stone pagoda and golden Daeung-jeon Hall behind it.
A look towards the monks’ dorms to the right of the hermitage parking lot.
The golden Daeung-jeon Hall at Baengryeonam Hermitage.
One of the Shimu-do (Ox-Herding Murals) that adorns the exterior walls of the main hall.
The beautiful main altar inside the Daeung-jeon Hall.
A look up at the large shrine hall dedicated to the famed monk Seongchol.
The exterior of the yet to be finished shrine hall dedicated to Seongchol.
The view from the Seongchol shrine hall.
A look inside the shrine hall dedicated to Seongchol with a bronze statue of the famed monk on the main altar.
The Yosachae at Baengryeonam Hermitage.
The uniquely designed stone pagoda in the hermitage courtyard.
A finely balanced boulder at Baengryeonam Hermitage.

Living History – Larry “Hyunsung” Martin (Buddhist Monk – 1975)

Novice Precept Ordination with Kusan Sunim from 1975. (Picture Courtesy of Larry “Hyunsung” Martin).

One of the great things about running a website about Korean Buddhist temples is that you get to meet a lot of amazing people. And a lot of these amazing people have varying backgrounds, interests, and insights. Rather amazingly, some of these people first visited Korea in the 1960s, 1970s, and 1980s. Here are their stories!

Q1: Where are you originally from? Introduce yourself a little.

A: I consider myself a native Californian, although I was born in Germany, while my father was a teacher on a U.S. Army base there.

Q2: When and why did you first come to Korea?

A: I developed an interest in Seon Buddhism starting at 17 years old, and I decided to enter a monastery for meditation practice. A friend had gone to Korea with Kusan Sunim (1908-1983), who had come to our hometown of Carmel Valley [California] to start the Sambosa Temple.

Q3: When you first came to Korea what city did you live in? Did you subsequently move around?

A: I went directly to Songgwangsa Temple; and after a few years, I traveled around a bit to explore other temples.

Novice precept ordination at Songgwangsa Temple in 1975. (Picture courtesy of Larry “Hyunsung” Martin).
Winter meditation retreat gathering at Songgwangsa Temple in 1977. (Picture courtesy of Larry “Hyunsung” Martin).

Q4: What was the first temple you visited in Korea?

Songgwangsa Temple

Q5: What drew your interest to Korean Buddhist temples? (Buddhism, architecture, art, history, etc)

A: Seon meditation

Q6: What is your favourite temple? Why?

Songgwangsa Temple is closest to my heart, but I really enjoyed Bongamsa Temple, also. The setting of Bongamsa Temple is very special and there was great energy for practice there.

Q7: What temple or hermitage has changed the most from when you were first here? What has changed about it?

Songgwangsa Temple had only recently gotten electricity when I arrived. There was wood for heating the ondol floors and the very small bath that everyone shared privately on bath day. Water had to be carried from the stone basins to use. Water was heated in the fire box of the ondol. No cars drove into the temple, you had to walk in from the little village below.

Q8: What was the most difficult temple to get to? How did you get there?

A: All the temples that were in the mountains, you had to walk in from the bus stop where there was often a small village. Some were very remote like Chilbulsa Temple on Mt. Jirisan, which required a long bus ride on a dirt rode, followed by a long hike on a narrow mountain path to reach.

Q9: Did you remain in Korea or did you return home?

A: I returned home in 1980, having been in Korea for 5 years.

Tea with the monk Do-beop and Robert Buswell at Silsangsa Temple in 2010. (Picture courtesy of Larry “Hyunsung” Martin).
A Songgwangsa Temple reunion in 2013. (Picture courtesy of Larry “Hyunsung” Martin).
And another picture from the 2013 reunion at Songgwangsa Temple. (Picture courtesy of Larry “Hyunsung” Martin).

“OUCH!” How to Express Pain in Korean | Korean FAQ

Here are the most common ways how to say "it hurts" in Korean, and how to use each of them. This was requested by a few of my subscribers and took a while to put together, as there are so many different ways. I only included the most essential ways in this video, starting with the most common ones you should know.

This video teaches the words 아프다, 따갑다, 쑤시다, 쓰리다, 두통, 치통, 복통, 맵다, 욱신거리다, 저리다, 쥐(가) 나다, 얼얼하다, 뻐근하다, and how to use each of them.

The post “OUCH!” How to Express Pain in Korean | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.

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Geumgoksa Temple – 금곡사 (Gangjin, Jeollanam-do)

The “Three-Story Stone Pagoda of Geumgoksa Temple,” the Daeung-jeon Hall, and the Cheonbul-jeon Hall at Geumgoksa Temple in Gangjin, Jeollanam-do.

Temple History

Geumgoksa Temple is located in northern Gangjin, Jeollanam-do in the foothills of Mt. Ilbongsan (411.8 m). According to some, Geumgoksa Temple was first founded during the reign of Queen Seondeok of Silla (r. 632 – 647 A.D.) by a Silla monk named Milbon. At this time, it’s believed that the temple was called Seongmunsa Temple. However, this story seems unlikely, as the land that Geumgoksa Temple is situated upon belonged to the Baekje Kingdom (18 B.C. – 660 A.D.). So it doesn’t make a ton of sense that a Silla monk would travel to Baekje Kingdom land to found a Buddhist temple.

Much later, and according to the “Donggukyeojiseungram,” which was compiled in 1481, the temple was finally referred to as Geumgoksa Temple. In 1592, Geumgoksa Temple was used as a training ground for part of the Righteous Army during the Imjin War (1592-98). Geumgoksa Temple was destroyed by fire during the Imjin War by the invading Japanese. The temple wouldn’t be rebuilt until Japanese Colonial Rule (1910-45) upon the former temple site. The temple would further be rebuilt and expanded in 1969. Then in 1984, Geumgoksa Temple became a Taego-jong Order temple.

As for the name of the temple, it’s called Geumgoksa Temple because there was a former gold mine in the area. In fact, there is a cave, whose depths are unknown, next to a stream near the temple grounds. This could be the source of the temple’s name.

Geumgoksa Temple is home to a Korean Treasure, the “Three-Story Stone Pagoda of Geumgoksa Temple,” which is Korean Treasure #829.

Temple Layout

You first make your way up towards Geumgoksa Temple through a couple of large boulders on either side of the road leading up to the temple. To the right of the temple parking lot is a serene stream. Up a large set of stairs, you’ll find the five metre tall “Three-Story Stone Pagoda of Geumgoksa Temple.” The large pagoda consists of a single-story stylobate at the base. Above the stout base is the body, which stands three-stories in height. Unfortunately, the finial which once adorned the top of the pagoda has been lost through the passage of time, and the pagoda has been damaged in part throughout. More specfically, the stylobate consists of four pillars at the edge with a flat stone between these pillars. This style of construction with corner pillars without a pattern engraved on it is similar to the “Five-Story Stone Pagoda at Jeongnimsa Temple Site” in Buyeo, Chungcheongnam-do. The first story of this pagoda, the “Three-Story Stone Pagoda of Geumgoksa Temple,” has a niche on all four sides. Typically in a wooden pagoda, the niche would function as a place to house an image of a Buddha. However, in a stone structure, it appears to be more decorative than anything. Overall, the pagoda has beautiful proportions. The “Three-Story Stone Pagoda of Geumgoksa Temple” was built during the Goryeo Dynasty (918-1392); however, it still retains some stylistic aspects from the Baekje Kingdom (18 B.C. – 660 A.D.).

Framing the “Three-Story Stone Pagoda of Geumgoksa Temple” is the Daeung-jeon Hall. The exterior walls to the Daeung-jeon Hall are adorned with fading Shimu-do (Ox-Herding Murals) and Palsang-do (The Eight Scenes from the Buddha’s Life). Of the two, the Shim-do are placed below those of the Palsang-do. At the front of the main hall, you’ll find two decorative dragons on either side of the signboard with long, white whiskers. There is also some beautiful floral latticework adorning the front of the Daeung-jeon Hall, as well. Stepping inside the main hall, you’ll find a triad of statues under a large, red canopy. Resting in the centre of this triad is an image of Seokgamoni-bul (The Historical Buddha). This central statue is joined on either side by Munsu-bosal (The Bodhisattva of Wisdom) and Bohyeon-bosal (The Bodhisattva of Power). On either side of the main altar are a pair of paintings. To the right is an image dedicated to Dokseong (The Lonely Saint); and to the left, you’ll find an image dedicated to Chilseong (The Seven Stars). To the left of the mural dedicated to Chilseong is a mural dedicated to Sanshin (The Mountain Spirit), who rests on the back of a rather large tiger. And to the right of the mural dedicated to Dokseong is a Jijang-bosal (The Bodhisattva of the Afterlife) mural. The final mural in the Daeung-jeon Hall is a Shinjung Taenghwa (Guardian Mural) hanging on the far left wall.

To the immediate right of the Daeung-jeon Hall is the Jijang-jeon Hall. The exterior walls to this shrine hall; which, rather surprisingly, doesn’t have a signboard above its central entranceway, are adorned with various murals that include an all-white Gwanseeum-bosal (The Bodhisattva of Compassion), as well as a set of murals depicting the life-cycle. Stepping inside this shrine hall, you’ll find an image of Jijang-bosal (The Bodhisattva of the Afterlife) on the main altar. This central image is accompanied by the Siwang (The Ten Kings of the Underworld).

To the left of the Daeung-jeon Hall, on the other hand, is the Cheonbul-jeon Hall. The exterior walls are adorned with murals dedicated to the Nahan (The Historical Disciples of the Buddha). The front doors to this shrine hall are adorned with cartoonish Gwimyeon (Monster Masks). Stepping inside the Cheonbul-jeon Hall, you’ll find a thousand green porcelain images of the Buddha. Resting on the main altar, and fronting these one thousand green Buddhas, is a large solitary image of Seokgamoni-bul (The Historical Buddha).

The final structure at Geumgoksa Temple that visitors can explore is the Jong-ru Pavilion out in front of the Cheonbul-jeon Hall. This wooden pavilion houses a large bronze bell. The other three traditional Buddhist percussion instruments are absent from this Jong-ru Pavilion.

How To Get There

From the Gangjin Intercity Bus Teriminal, you’ll need to take the “Nongeo-chon – 농어촌 6” bus or the “Nongeo-chon – 농어촌 12” bus. After 10 stops, or 15 minutes, you’ll need to get off at the “Geumgoksa – 금곡사” bus stop. After that, you’ll be right at the temple.

Overall Rating: 6/10

Geumgoksa Temple is beautifully located in the folds of the base of the mountain with a stream to the east. Besides its beautiful location, the obvious highlight to the temple is the Goryeo-era “Three-Story Stone Pagoda of Geumgoksa Temple.” While partially damaged, the three-story structure still exudes its original beauty. In addition to this welcoming pagoda, the main hall beautiful modern depictions of the three most popular shaman deities. Also have a look up at the signboard of the Daeung-jeon Hall at the large, whiskered decorative dragons.

The walk up to the temple courtyard at Geumgoksa Temple.
The “Three-Story Stone Pagoda of Geumgoksa Temple” with the Daeung-jeon Hall in the background.
One of the decorative dragons that adorns the front of the Daeung-jeon Hall near its signboard.
The two sets of murals that adorn the Daeung-jeon Hall: the Shimu-do (bottom) and the Palsang-do (top).
The main altar inside the Daeung-jeon Hall with a mural dedicated to Dokseong (The Lonely Saint) to the right and Chilseong (The Seven Stars) to the left.
The mural dedicated to Sanshin (The Mountain Spirit) inside the main hall, as well.
The Jijang-jeon Hall at Geumgoksa Temple.
To the left of the Jijang-jeon Hall.
The Cheonbul-jeon Hall at Geumgoksa Temple.
One of the Gwimyeon (Monster Masks) that adorns the Cheonbul-jeon Hall.
One of the Nahan (The Historical Disciples of the Buddha) that adorns one of the exterior walls of the Cheonbul-jeon Hall.
A look inside the Cheonbul-jeon Hall.
The view from the Cheonbul-jeon Hall towards the Daeung-jeon Hall and the “Three-Story Stone Pagoda of Geumgoksa Temple.”
The bronze bell inside the Jong-ru Pavilion in front of the Cheonbul-jeon Hall.

Yeongamsa-ji Temple Site – 영암사지 (Hapcheon, Gyeongsangnam-do)

The Yeongamsa-ji Temple Site in Hapcheon, Gyeongsangnam-do.

Temple Site History

The Yeongamsa-ji Temple Site is located on the southern slopes of Mt. Hwangmaesan (1,113 m) in southwestern Hapcheon, Gyeongsangnam-do. The temple is believed to date back to the Silla Dynasty (57 B.C. – 935 A.D); however, the exact date as to when the temple was first established is unknown. According to historical records, the monk Jeogyeon-daesa (932-1014) stayed at the temple until his death at the age of 83. Another indicator of the temple’s origins can be discerned from the style of the temple. The style of the temple indicates that it was grounded in esoteric Buddhism, which was popular in the late Silla Dynasty (57 B.C. – 935 A.D.).

In 1984, an archaeological team excavated part of the Yeongamsa-ji Temple Site. During that time, the main hall was discovered. In addition to the main hall, an attached building was also discovered. The archaeologists also discovered that the three-story pagoda, the stone lantern, and the main hall were all placed in a straight line. Also, in a neighbouring clearing, a pair of stele were located on either side of another shrine hall. In total, it was discovered through these archaeological efforts that the main hall had been rebuilt three separate times. Besides these discoveries, numerous other things were located on the temple site, as well. These included foot stones and roof tiles that dated back to the end of Unified Silla (668-935 A.D.) and up to the Goryeo Dynasty (918-1392). Also, a Gilt-bronze Standing Buddha that was created in the 8th century was also excavated at the site, which helps us to better understand when the temple was first founded.

Another interesting feature of the temple, which gives archaeologists a better understanding of the temple, are the artifacts that still remain at the Yeongamsa-ji Temple Site like the stone stairs on either side of the central main hall platform. The stone retaining walls for the foundation of the main hall feature stone reliefs with human and animal faces on them. Not only is it rare to have the stone stairs remain at such a historic temple site, but designs on the stairs like the pair of Gareungbinga (Kalavinka) on the northern stairs are unique, as well.

In total, the Yeongamsa-ji Temple Site is home to three Korean Treasures. They are the “Twin Lion Stone Lantern at Yeongamsa Temple Site,” which is Korean Treasure #353; the “Three-Story Stone Pagoda at Yeongamsa Temple Site,” which is Korean Treasure #480; and the “Tortoise-Shaped Pedestal at Yeongamsa Temple Site,” which is Korean Treasure #489. In addition to these three Korean Treasure, the temple site itself, the “Yeongamsa Temple Site,” is designated as a Historic Site.

Temple Site Layout

When you first approach the temple site grounds from the east, you’ll notice several stone foundations to numerous auxiliary buildings that once stood out in front of the temple. Making your way up to the next plateau, you’ll find even more elevated pieces of earth and foundation stones. These were corridors that probably acted as a stairway that led up to the final plateau that housed the main shrine halls at Yeongnamsa Temple. These large retaining walls that separate the three plateaus at the Yeongamsa-ji Temple Site are a beautiful blend of old and new stones to help reconstruct the basic outline of the former temple.

Now standing on the third, and final plateau, with the beautiful Mt. Hwangmaesan as a backdrop, you’ll notice a three-story pagoda in the centre. This is the “Three-Story Stone Pagoda at Yeongamsa Temple Site,” which is Korean Treasure #480. The pagoda is presumed to date back to the 9th century, when the temple was first built. It’s located in front of the main shrine hall. In 1969, the pagoda was discovered, but it had collapsed. Subsequently, the pagoda was reassembled, and it now stands 3.8 metres in height. It has a two-tier base and a three-story body. It’s missing its decorative finial top. The pagoda resembles the traditional Silla-era design. Additionally, the second and third story of the pagoda are significantly smaller than the first story body stone. But overall, the body seems both balanced and well-preserved.

To the right and left of the “Three-Story Stone Pagoda at Yeongamsa Temple Site” are foundations for corridors and auxiliary buildings. It’s to the rear of the pagoda that you find two sets of narrow stones on either side of a final stone retaining wall. Be careful when climbing these stairs because the stones are quite narrow.

Standing on the final raised section of the temple site grounds, you’ll first find the “Twin Lion Stone Lantern at Yeongamsa Temple Site.” This stone lantern is believed to have first been erected on the temple site sometime during Unified Silla (668-935 A.D.) during the 9th century. In 1933, the Japanese, during Japanese Colonial Rule (1910-1945), tried to take this stone lantern, but the local villagers resisted these attempts. Fortunately, it was kept, and ultimately preserved, at the local township (myeon) office. The “Twin Lion Stone Lantern at Yeongamsa Temple Site” was eventually relocated back to the temple site in 1959, after a former hermitage was built at the Yeongamsa-ji Temple Site. As for the design of the stone lantern, the light chamber is set in the middle of the lantern with a three-tiered base and a crowning capstone. The light chamber is octagonal in shape and built in the traditional Unified Silla design. However, what sets it apart is the twin lion stone statues support the light chamber. The twin lions stand atop a base stone that has a lotus design engraved on it. The lions’ back claws are stepping on top of the base stone, while the front claws hold up the upper stone lion chamber with their heads facing upwards. Overall, the design of the lions is quite realistic. As for the light chamber, the exterior is adorned with the four images of the Four Heavenly Kings.

To the rear of the “Twin Lion Stone Lantern at Yeongamsa Temple Site” is the Geumdang-ji, which is the main hall site at the Yeongamsa-ji Temple Site. There are fragmentary stone artifacts remaining on the surface of the Geumdang-ji. This includes the stone base for the main altar. Rather interestingly, and unlike most other temple sites, the Geumdang-ji retains some of its unique features like the stairs on either side of the middle portion of the embankments. While the southern set of stairs and their railings seem a little worse for wear, the northern set seem pretty well preserved all things considered. And if you look close enough, you’ll notice that both railings are adorned with what appear to be Gareungbinga (Kalavinka). Also, the stone retaining wall that is keeping the Geumdang-ji embankment in place is adorned with various stone reliefs that include human faces, animals, and even what looks to be either a tiger or lion. This engravings are quite remarkable and surprising at first glance.

To the far right of the Geumdang-ji, you’ll notice the temple site’s stone basin. It’s also in this area that there are the remains of a former auxiliary building, as well. But it’s to the left rear of the Geumdang-ji, and unmarked, that you’ll find another clearing. This clearing houses the “Tortoise-Shaped Pedestal at Yeongamsa Temple Site.” This clearing is known as the West Geumdang-ji area of the temple site grounds. Out in front of the embankment for the former shrine hall, you’ll find a stone pillar with a base. This stone pillar with base was probably the base for a stone lantern. And on either side of the embankment, you’ll find the two “Tortoise-Shaped Pedestal at Yeongamsa Temple Site.” These two stele remain without their body stones and their capstones. The eastern stele has its back engraved with hexagonal patterns, while the rectangular supporting stone for the main body is carved with a cloud-like design. And while this stele has an overall look of a tortoise, it has the head of a dragon with an outstretched neck. In its mouth, it holds a magic orb. The western stele, on the other hand, is also engraved with hexagonal patterns on its back. The supporting stone for the main body is engraved with panel decorations on its four sides and lotus petals around its edges. This western stele is slightly smaller and thinner than the neighbouring eastern stele. While the identities of who the stele’s were dedicated to are unknown, it’s believed that both were built during the 9th century during Unified Silla (668-935 A.D.).

How To Get There

There is simply no easy way to get to the Yeongamsa-ji Temple Site by public transportation. If you take a bus, it could take you over two hours to get to the temple site. With that being said, the easiest way to get to the Yeongamsa-ji Temple Site is by car. And if you don’t have a car, you can take a taxi from the Hapcheon Intercity Bus Terminal; however, the taxi ride will take about 30 minutes, or 27 km, and it’ll cost you about 35,000 won (one way).

Overall Rating: 6.5/10

The Yeongamsa-ji Temple Site is beautifully situated below the picturesque peaks of Mt. Hwangmaesan. This ideal location is beautifully blended with an assortment of Korean Treasures that include the “Twin Lion Stone Lantern at Yeongamsa Temple Site,” the “Three-Story Stone Pagoda at Yeongamsa Temple Site,” and the “Tortoise-Shaped Pedestal at Yeongamsa Temple Site.” All put together, the temple site has a beautiful symmetry in an amazing location. While more difficult to get to, it’s definitely worth the time and effort to find.

The entire temple site grounds with Mt. Hwangmaesan as a backdrop.
A look up at the “Three-Story Stone Pagoda at Yeongamsa Temple Site.”
A look at both the “Three-Story Stone Pagoda at Yeongamsa Temple Site” and the “Twin Lion Stone Lantern at Yeongamsa Temple Site.”
A closer look at the “Three-Story Stone Pagoda at Yeongamsa Temple Site.”
The view that the three-story pagoda gets to enjoy.
The view from the stone lantern out towards the three-story pagoda.
A beautiful view from the temple site grounds.
The view from the Geumdang-ji.
One of the stone engravings that adorns the Geumdang-ji retaining walls.
Another of the beautiful engravings that adorns the Geumdang-ji retaining walls.
And one more of the animal engravings that adorns the Geumdang-ji retaining walls.
One of the Gareungbinga (Kalavinka) that adorns the side stairs to the Geumdang-ji.
The western stele that’s part of the “Tortoise-Shaped Pedestal at Yeongamsa Temple Site.”
A stone pillar, which was probably a stone lantern, out in front of the former shrine hall in the West Geumdang-ji area.
The eastern stele that’s part of the “Tortoise-Shaped Pedestal at Yeongamsa Temple Site.”
And one last look at the amazing Yeongamsa-ji Temple Site.

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