Recent Blog Posts
My program is amazing, and they've brought in a graduate of the masters program I hope to enter to teach an additional evening course (for college credit) on Korean literature for free. It's a shitload of work, but that, in addition to one other Korean lit class I'm taking, should give me a sufficient foothold in beginning to learn how to write about and interpret literature in Korean. If you had told me four months ago that I would be, at this point, writing essays interpreting poetry in Korean, I would have laughed you out of the room. But you only find out what you're capable of doing by trying, and you only become capable of doing it by.... well, by doing it.
I still stumble a bit through my daily life in Korean. Speaking will forever and always be my weakest skill, but sitting down to explain Frank O'Hara (for example) in Korean is bringing me a lot closer to the language in a very short amount of time. Studying has become less of a task and more of a longed-for return to writing about the things I really care about. And my critical writing was never very fancy-pants to begin with, so what I've realized over the past month is that there's really nothing that I want to say that I can't, with a little bit of editing spit shine put on it by a teacher or Busan.
These two courses alone have taken me from seeing the idea of entering a masters program in Korean literature as a ridiculous fucking notion to something that, with a little elbow grease and maybe more than a few all-nighters, there's really no reason I can't do.
So for now, my blogging will stay short, because I need my sleep where I can get it (I'm also now working a part time translation job). And I'll sit and wait for the results of the scholarship I've applied to. But one way or another, I can't see the road back to where I came from, from here.
Today is 블랙데이 (Black day)! Koreans celebrate this day (“Singles’ Day”) by eating black noodles called 자장면 (jajangmyeon). Hope you enjoy the little comic strip my students and I made today to celebrate.
About the girl
Thank you so much for visiting and reading.
Third Person Pronouns & Demonstratives
Third person pronouns (三人稱代名詞, 3인칭대명사) are those pronouns that refer to someone or something else besides the speaker and the audience. Examples in English include, “he,” “him,” “she,” “her,” “it,” et cetera. Unlike English but like Korean, third person pronouns in Classical Chinese lack gender and describe what is being referred to within some external spatial frame of reference. (In linguistics jargon, this frame of reference is called spatial deixis.) These are called demonstratives (指示代名詞, 지시대명사). Examples of English demonstrative include “this,” “these,” “that,” and “those.” Similar to English and Korean, most demonstratives in Classical Chinese can be used as either determiners (冠形詞, 관형사) modifying the word coming after it or as standalone pronouns (代名詞, 대명사). One of the challenges in interpreting demonstratives is in determining whether the character is being used as a determiner or a standalone third person pronoun. Based on their frame of reference, Classical Chinese demonstratives can be classified into four categories: (1) proximal (近稱, 근칭), (2) medial (中稱, 중칭), (3) distal (遠稱, 원칭), and (4) generic (總稱, 총칭).
Proximal demonstrative are those words that refer to something close to the frame of reference. In English, these correspond to “this” or “these.” In Korean, the proximal demonstrative is 이. In Classical Chinese, the characters used are: 是(시), 此(차), 斯(사), 玆(자), 這(저), and 焉(언), which is an abbreviation of 於(어)+此(차). Note that 玆 is not often used as a demonstrative as the other characters listed and 這 is seen only in much later Classical Chinese texts.
This certainly is a person whose talents are sound but whose virtues is not shown.
► Zhaungzi (莊子, 장자), Inner Chapters (內篇, 내편), Seal of Virtue Complete (德充符, 덕충부).
To end but to begin again, the sun and moon are [like] this.
► Sun Tzu’s Art of War (孫子兵法, 손자병법), Strength (勢, 세).
Upon this day, [we] release our sighs and loudly wail.
► Imperial Capital Gazette (皇城新聞, 황성신문), Nov. 11, 1905 Edition by Jang Jiyeon (張志淵, 장지연, 1864-1921).
有道伐無道, 此天理也, 所從來久矣.
유도벌무도, 차천리야, 소종래구의.
[What] has the Way strikes [what] does not have the Way. This is heaven’s principle. Where it originated came from long ago.
► Luxuriant Dew of the Spring and Autumn Annals (春秋繁露, 춘추번로) by Dong Zhongshu (董仲舒, 동중서, 176-104BC).
If these enemies are removed, then if [we] die there will be no regret.
► Complete Works of Admiral Yi Sunshin (李忠武公全書, 이충무공전서).
These following [articles] establish a treaty of commerce and amity.
► Treaty of Amity and Commerce between the United States of America and Korea of 1882 (朝美修好通商條約, 조미수호통상조약).
Those [things] that depart are like this: [they] do not cease day and night.
► Analects (論語, 논어), Zi Han (子罕, 자한).
When an elder fakes being happy or being angry, this shames the small child.
► A Book on the Ear, Eye, Mouth, and Heart (耳目口心書, 이목구심서) by Yi Deokmu (李德懋, 이덕무, 1741-1793).
Ascending this pagoda to gaze at four [directions], somehow on [this] leisurely day [my] worries have disappeared.
► A Lyric on Ascending the Pagoda (登樓賦, 등루부) by Wan Can (王粲, 왕찬, 177-217).
King Wen (周文王, 주문왕, 1152-1056 BC) has already passed away, but does culture not reside in this [place]?
► Analects (論語, 논어), Zi Han (子罕, 자한).
This is an ostrich’s egg. [It] can cure strange diseases that are difficult to name.
► Jehol Journal (熱河日記, 열하일기) by Pak Jiwon (朴趾源, 박지원, 1737-1805).
This controversy is extremely lucid; [it] is not very easy.
► Records of the Teachers and Friends of the Eastern Confucians (東儒師友錄, 동유수우록) by Pak Sechae (朴世采, 박세채, 1631-1695).
然, 昔者吾舅死於虎, 吾夫又死焉.
연, 석자오구사어호, 오부우사언.
Yes, a long time ago my father-in-law was killed by a tiger. My husband again was killed by this (於+此) [tiger].
► Record of Rites (禮記, 예기), Tan Gong Part II (檀弓下, 단궁하).
Medial demonstratives are those words that refer to something not too close but not too far from the frame of reference. There are no equivalents in English, although they can be thought of as “that” and “those.” Oftentimes, it might be suitable to translate these demonstratives as “he,” “she,” or “it.” In Korean, medial demonstrative is 그. The characters used are: 其(기) and 厥(궐).
Man’s nature is evil. Those who [claim that it is] good are lying.
► Xun Zi (荀子, 순자, 312-230 BC), Nature is Evil (性惡, 성악).
北冥有魚, 其名爲鯤. 鯤之大, 不知其幾千里也.
북명유어, 기명위곤. 곤지대, 불지기기천리야.
In the Northern Oceans, there is a fish. Its name is Kun (鯤, 곤). [As for] Kun’s size, [I] do not know its [size] in how many thousand li (里,리).
► Zhuangzi (莊子, 장자), Inner Chapters (內篇, 내편), Enjoyment in Untroubled Ease (逍遙遊, 소요유).
Now, there are rice grains in the middle of this bottle of ten dou (斗, 두) (180 liters). [I] do not know its number.
►The Nine Chapters on the Mathematical Art (九章算術, 구장산술), To Fill Not Sufficiently (盈不足, 영부족).
For those who have newly constructed stores, exempt their shopping stores for five years.
► The Following Records of Ban’gye (磻溪隨錄, 반계수록), On Currency (錢幣, 전폐) by Yu Hyeongweon (柳馨遠, 유형원, 1622-1673).
寡君聞楚爲不道, 荐伐吳國, 滅厥民人.
과군문초위불도, 천벌오국, 멸궐민인.
Our lord heard that the Chu (楚, 초) did not pursue the Way (道, 도), and recommended [that we] strike the Wu State (吳, 오) and exterminate their people.
► Zhou’s Commentary on the Spring and Autumn Period (春秋左傳, 춘추좌전), Duke Ai (哀公, 애공), Fifteenth Year of Duke Ai’s Reign (哀公十五年, 애공십오년).
The farmers die of starvation. They lay on their seeds.
► A Collection of Heard Words (耳談續纂, 이담속찬) by Jeong Yakyong (丁若鏞, 정약용, 1762-1836).
If the medicine makes [him] not dizzy and somber, then his illness has not been cured.
► Classic of History (書經, 서경), Charge to Yue Part I (說命上, 열명상).
Distal demonstratives are those words that refer to something far from the frame of reference. In English, these correspond to “that” or “those.” To elucidate the distinction between medial and distal, it might be better to conceptualize the latter as “that over there” or “those over there.” Similar to medial demonstratives, they can be often translated as “he,” “she,” or “it” in English. In Korean, the distal demonstrative is 저. In Classical Chinese, the characters used are: 彼(피) and 夫(부). Note that there are at times where 夫 need not be translated.
Having traded something small for something large, how will those [people] know it?
► Mencius (孟子, 맹자), Liang Hui Wang Part I (梁惠王上, 양혜왕상).
What kind of Gisaeng (妓生, 기생) is Gang Namhong (江南紅, 강남홍) for [her] intentions and discerning eye to be similar to that [person's] elegance?
►Dreams in the Jade Tower (玉樓夢, 옥루몽) by Nam Yeongro (南永魯, 남영로, ?-?).
[I] have ascended that mountain in the west, and have plucked its ferns.
► Records of the Grand Historian (史記, 사기), Biography of Bo Yi (伯夷列傳, 백이열전).
That old man transformed into a white crane and flew away.
► Precious Mirror of Eastern Medicine (東醫寶鑑, 동의보감), Inner Scene Chapter (內景篇, 내경편) by Heo Jun (許浚, 허준, 1539-1615).
Those three people’s words, what were [they]?
► Analects (論語, 논어), Xian Jin (先進, 선진).
I was wrong. That man was right.
► Record of Rites (禮記, 예기), Tan Gong Part I (檀弓上, 단궁상).
Little child, why did you not study poetry?
► Analects (論語, 논어), Yang Huo (陽貨, 양화).
Generic third person pronouns are those without any frame of reference. That is, they can refer to anyone or anything proximal, medial, or distal. These are similar to English third person pronouns and thus can be translated to “he,” “she,” or “it.” Likewise, in Korean, these can be any of 이, 그, and 저. In Classical Chinese, the characters used are: 他(타), 渠(거), 伊(이), 之(지), and 諸(제), which is an abbreviation for 之(지)+於(어). Note that: 他 is more often used to mean “other” or “another”; 渠 is used as a pronoun beginning in later Classical Chinese texts; and 之 is only used as a standalone pronoun and only functions as an object referring to something or someone described previously.
If [you] quickly return his horse, [I] will forgive your transgressions.
► Book of the Later Han (後漢書, 후한서), Biographies of Alchemists (方術列傳, 방술열전).
The daughter’s husband came yesterday. It must be he who stole.
► Records of the Three Kingdoms (三國志, 삼국지), Book of Wu (吳書, 오서), Biography of Zhao Da (趙達傳, 조달전).
He already needed to become clean and pure (Taoist term) and quietly destroy [himself] (Buddhist term). How was [he] not to sit in Zen meditation?
► Arranged Words of Master Zhu (朱子語類, 주자어류), On Sakyumi (釋氏, 석씨).
It rained once for three days. Whose power is it?
► Record of the Happy Rain Pavilion (喜雨亭記, 희우정기) by Su Shi (蘇軾, 소식, 1037-1101).
Do not learn from your older brother: your older brother by himself was no more like him!
► A New Account of the Tales of the World (世說新語, 세설신어), Evaluation (品藻, 품조) by Liu Yiqing (劉義慶, 유의경, 430-444).
But the four [beginnings] (四端, 사단) are emitted [from] the principle force (理, 리) and the material force (氣, 기) follows it.
► Reply to Ki Myeong’eon (答奇明彦, 답기명언) by Yi Hwang (李滉, 이황, 1502-1571).
I, Shen (參, 삼), am not nimble. How am [I] sufficient to know it?
► Classic of Filial Piety (孝經, 효경), The Scope and Meaning of the Treatise (開宗明義, 개종명의).
我皆令入, 無餘涅槃, 而滅度之.
아개령입, 무여열반, 이멸도지.
We all will make [them] enter, without remainder, into nirvana, and will liberate them.
► Diamond Sutra (金剛般若波羅蜜經, 금강반야바라밀경).
祝訖, 遂擲之, 生果勝.
축흘, 수척지, 생과승.
[He] prayed exerting [himself], finally chucked them, and became in the end victorious.
► The New Tale of the Golden Terrapin (金鰲新話, 금오신화) by Kim Shiseup (金時習, 김시습, 1435-1493).
Cui Ming (崔明, 최명, Choe Myeong, ?-?) at night buried him in (之+於) the large tomb.
► Commentaries of Zhou on the Spring and Autumn Period (春秋左傳, 춘추좌전), Duke of Xiang of Lu (襄公, 양공).
Translation: '사랑' 사전적 정의 '이성애 기준'으로 되돌아갔다 The Dictionary Definition of Love Has Restored to a Heterosexual Basis
From Naver News:
'사랑'에 관한 국립국어원 표준국어대사전의 뜻풀이가 대학생들의 제안으로 '성(性) 중립적'인 쪽으로 바뀌었다가 항의 민원이 빗발치자 1년여 만에 원래 정의로 되돌려진 사실이 뒤늦게 확인됐다.
After following university students' desire to change the definition of love in the Standard National Korean Dictionary, a shower of civil complaints led to returning to the original definition after a bit over a year.
31일 국립국어원 표준국어대사전 웹페이지에서 검색한 '사랑'의 4번째 정의는 '남녀 간에 그리워하거나 좋아하는 마음. 또는 그런 일'로, 사랑을 남성과 여성이라는 생물학적 이성 간 벌어지는 행위로 풀이했다.
On the 31st of March, looking up love on the Standard Dictionary, the fourth definition of love defines it as "The feeling of longing for or liking someone between men and women as well as related actions" explaining it as a biologically originated reason.
국어원은 앞서 2012년 대학생 5명이 국민신문고를 통해 "이성애 중심적인 언어가 성 소수자 차별을 만든다"며 사랑의 정의를 바꾸자고 제안하자 이를 수용, 그해 11월 표준국어대사전에서 사랑과 관련한 5개 단어의 뜻풀이를 변경한 바 있다.
Earlier in 2012 the National Institute of the Korean Language accommodated 5 university students who argued that the definition of love should be changed as "a gender focused word enforces discrimination against sexual minorities". In November of that year the dictionary changed the definition of 5 words relating to love.
당시 뜻이 바뀐 단어는 '사랑' '연애' '애정' '연인' '애인' 등 5개였다.
The five words were 'love', 'dating', 'affection', 'couple' and 'lover'.
'사랑'은 '어떤 상대의 매력에 끌려 열렬히 그리워하거나 좋아하는 마음', '연애'는 '연인 관계인 두 사람이 서로 그리워하고 사랑함', '애정'은 '애인을 간절히 그리워하는 마음', '연인'은 '서로 열렬히 사랑하는 관계에 있는 두 사람. 또는 몹시 그리며 사랑하는 사람', '애인'은 '서로 열렬히 사랑하는 사람'으로 각각 뜻풀이가 바뀌었다.
'Love' was defined as 'Feeling drawn to someone's charm and enthusiastically longing and liking that person', 'dating' as 'the longing between two lovers', 'affection' as 'the feeling for ardently longing for your partner', and 'couple' as 'the enthusiastic love between two people. Furthermore, extremely longing for your loved one', and 'lover' was changed to 'enthusiastic love of another person.'
이들 단어의 행위 주체를 전통적 성 관념상 성별인 '남녀'로 명시하지 않고 동성애자 등 성 소수자까지 포괄할 여지를 둔 셈이다.
These words did not stipulate male or female and included space for sexual minorities.
그러나 기독교계 등 일부에서 "동성애를 옹호한다"는 문제제기가 잇따르자 국어원은 이들 단어에 대한 내부 재검토를 거쳐 지난 1월 '사랑' '연애' '애정' 등 3개 단어의 행위 주체를 '남녀'로 되돌렸다.
But groups like the Catholic Church etc in part argued that 'supporting homosexuals' would lead to problem after problem, and after the National Institute of the Korean Language re-examined the words it restored the original definitions of 'love', 'dating', and 'affection'.
국어원의 한 관계자는 "여러 곳에서 문제제기가 들어와 말뭉치 등 언어자료를 검토하고 공식 심의절차를 거쳐 사전적 정의를 다시 바꿨다"며 "'연인'과 '애인'은 '사랑'의 뜻을 따라가므로 그대로 뒀다"고 밝혔다.
One person connected with the National Institute of the Korean Language illuminated that 'After inspection procedures in response to the lodging of problems with the words were carried out, we once again changed the definitions" and "'Couple' and 'lover' stayed as before with love in their meaning."
이 관계자는 "국어사전은 실제로 쓰이고 있는 언어적 자료를 모아 수록하는 것뿐"이라며 "재변경 이전 뜻풀이는 한쪽에서 보면 오해할 소지가 있다고 판단돼 전형적인 쪽을 기준으로 바꾼 것"이라고 설명했다.
This person also explained "The National Dictionary is collecting true language materials" and said "that on avoiding misunderstanding of the changed words from one side we have changed them back to the paragon".
Every day of this week I said "OMG, I haven't blogged yet...", I wanted to blog but I either didn't have time to do so or I didn't know what to blog about.
We've been working on our Youtube channel (Double Trouble en Corea), our regular jobs, some new ones and a T-shirt project we are starting!~
I'm very excited with everything that's going on, on friday we got GREAT news about a "thing" we had pending in Mexico, that's finally coming to an end!!
This friday we also went out partying with some friends, we went to Hongdae because a friend's brother was opening a restaurant and drinks (Soju & Beer) were only 1,000 won (about 1USD), we had dinner and way too many drinks to be true and then we moved to that "Girls only" club from last week; where our good friend Audrey caused an immpact with her dancing lol, we had lots of fun and decided to call it a night after 7am... we came home and I slept until 2pm, we ordered Fried chicken (lol) and theb showered and left the house again, my body was sore and I was tired but we had to go meet our friend Kiki but she had to go home earlier than we planned...
We were plan-less and after texting our friends from the night before we decided to go back to our friend's restaurant for more cheap drinks, it was really fun, we met old friends there and we met a whole table of 20 year old guys who seemed to be enjoying our company way too much... they were cute but too young and loud for me hahaha
We came home before 7am and now I don't know how am I going to survive this week... it's going to be crazy busy and I can't wait until next weekend...
Right now I'm on my bed next to my awesome sister who's editing this week's youtube video, she is just better at it than me ;).
Hopefully we'll show you our t-shirts project soon!~~
I'm sorry I can't give you a better post but with my almost 29 years and after 2 days partying...I feel like dying.
Busan Tower (부산타워) in Yongdusan Park (용두산공원) is a must-see destination for visitors to Busan. I suggest going to the observatory at the top (designed after the baldaquin of Dabotap Pagoda in Bulguksa Temple) where one can see a 360 degree view of the entire city. For a few dollars more, one can check out the modest musical instrument museum and cultural relic exhibit hall in the same vicinity.
It’s not very tall. It stands at 120 meters tall, compared to the N Seoul Tower’s 237 meters, but on a clear day, I find the view much more impressive.
Directions: Nampo Station (Busan Subway Line 1), Exit 7. Go 350m on Gwangbok-ro Street towards Yongdusan Park. You’ll need to go up the line of escalators on the right.
Operating Hours: 09:00-22:00
This weekend, after visiting my Father-in-law in the hospital, we decided to take a look around Bujeon Market before jumping on the train home. This is a busy market full of fresh seafood and vegetables. While Jagalchi gets all the tourists, this market certainly should not be overlooked for those wanting to see a more traditional style market. Here at Bujeon Market, you won’t find your normal packaged/processed food items. What you will find are fresh fish from the region including the smelly “hongeo” or spoiled skate.
The market is rather easy to get to either by subway and getting out at Bujeon station on the orange line or by train taking the mugunhwa and getting out at Bujeon station. From the train station all you have to do is just walk across the street and you are there. Walking about mid-way down you will find the central lane that most of the other alleys seem to branch off of.
At any rate, this market and the surrounding area is a great place to not only photograph but shop as well. Tons of fresh produce can be bought for a very good price. My wife and I walked away with a good hail of fresh onions, peppers, sweet potatoes and mushrooms all for half the price that you could buy them at the big box stores.
The idea behind this shoot was to get a more candid feel for the market. I was using my Tokina 16-28 wide-angle set at about f2.8 for allow me to shoot on the run. Most of the shots were taken as I was walking by and only pausing to press the shutter. I was trying to be sneaky here as I wanted to catch people just doing there thing. I could have raise my camera up a bit but after checking a few shots, I like how they were turing out and continued to make my way through the market.
A beautiful view of the temple grounds and halls at Dogapsa Temple.
Hello Again Everyone!!
Dogapsa Temple, which is located on the western portion of Wolchulsan National Park, was first established in 881 A.D. by Doseon-guksa. However, more recent excavation dates it to the Baekje Period in Korean history which lasted from 18 B.C to 660 A.D. Under the watchful eye of monk Sumi, who was an adviser to the king, the temple continued to grow and prosper. And by 1597, there were over 780 monks and 12 neighbouring hermitages directly associated with the temple. However, most of Dogapsa Temple was destroyed during the Imjin War. After the war, Dogapsa Temple was rebuilt and continued to grow. But once more, in 1950, during the Korean War, several fires damaged a large portion of the temple. Then, between 1995 and 1999, there were four excavation digs which helped aid in understanding the original layout of the temple. As a result, and more recently, a large scale restoration project to rehabilitate Dogapsa Temple to its former glory is currently underway. Now, there are currently over ten halls and shrines to visit at Dogapsa Temple.
You first approach Dogapsa Temple up a beautiful trail. Eventually, you’ll come to the large sized Iljumun Gate and the ticket booth. Just a little further up the path, and just left of a calm flowing ravine, is the historic Haltaemun Gate, which means Gate of Deliverance, in English. It was first constructed in 1493. Of note, it’s National Treasure #50 in Korea. As you step inside this gate, you’ll be greeted by two of the happiest guardians. Next to these two standing guardians, on opposite sides of the gate, are the elephant riding Bohyun-bosal (The Bodhisattva of Power) and the blue lion riding Munsu-bosal (The Bodhisattva of Wisdom).
After exiting this gate and making your way through the large pavilion, you’ll emerge on the other side in the spacious temple courtyard. In front of the large sized two-story main hall stands a five-story stone pagoda that dates back to the early Goryeo Dynasty. The exterior walls are adorned with some of the most beautiful, and large, Palsang-do murals in all of Korea. As for the interior, and sitting in the centre of the large main altar is Birojana-bul (The Buddha of Cosmic Energy). On the left wall is a wooden guardian relief while to the right is an unpainted Yeongsan Taenghwa. There are several other paintings throughout the main hall including Sanskrit lettering above the main altar triad.
To the right rear of the main hall is the Josa-jeon hall, which is dedicated to prominent former monks that resided at the temple. Just to the right of this hall is a stele dedicated to Sumi-wangsa. Have a look at the gargoyle-like face base of the stele.
To the left rear of the main hall are three more halls. The first of the three is the Cheonbul-jeon hall. Inside are a thousand bronze incarnations of the Buddha, as well as a large sized statue of Seokgamoni-bul (The Historical Buddha) centering a triad of statues on the main altar. To the left and right of the main altar hang a guardian mural and a Chilseong (The Seven Stars) mural. Next to the Cheonbul-jeon is the Sanshin-gak. Hanging on the main altar is a wooden relief of the Mountain Spirit. He’s joined by wooden sculptures of elderly men. The final hall in this area is the Myeongbu-jeon hall. The exterior walls are adorned with depictions of the Underworld, as well as a set of murals depicting life from infancy to adulthood. As for the interior, and sitting on the main altar, there’s a green-haired rendering of Jijang-bosal (The Bodhisattva of the Afterlife). He’s surrounded by older looking seated statues of the Ten Kings of the Underworld.
Along a trail that runs between the Sanshin-gak and the Myeongbu-jeon are a pair of smaller sized waterfalls. The two together are called Yongsu-pokpo. And there’s a small pavilion that you can sit in to enjoy the view as you relax.
Just beyond the falls, and over the stream that feeds these falls, are two sectioned off areas. The first is an area for stupas for prominent monks from Dogapsa Temple. Beside, and to the right, is stele dedicated to Sumi, who rebuilt Dogapsa Temple. It was completed in 1653. Uniquely, there are rolled lotus images on the back of the turtle base. And to the left, and a little further up the trail, is the Mireuk-jeon, which houses a three metre tall stone statue of Mireuk-bul (The Future Buddha).
Admission to the temple is 2,000 won. And if you bring your car, it’ll cost you 2,000 won more at the Wolchulsan National Park entrance.
HOW TO GET THERE: To get to Yeongam, which is where Dogapsa Temple is located, you’ll first have to go to the city of Mokpo. From Mokpo, you can catch a bus that goes to Yeongam. From Yeongam, you can catch a bus or take a taxi. There are only two buses that go to Dogapsa Temple throughout the day: 09:30 and 16:10. For a taxi, the ride should cost you just a little over 10,000 won and take about 30 minutes depending on traffic.
OVERALL RATING: 8/10. There are a few highlights to this temple. The first is the Haltaemun Gate that was first constructed in 1493. Beyond this, everything about the main hall is amazing and big including the altar statues and the Palsang-do murals. In addition to these two structures, there are several other structures to keep the temple adventurer busy. So enjoy and take your time while exploring the large sized temple grounds.
The Iljumun Gate at Dogapsa Temple.
The Haltaemun Gate that welcomes you to the temple.
A Vajra Guardian inside the Haltaemun Gate.
Bohyun-bosal riding his six-tusked elephant.
The Boje-ru that you’ll pass under to enter the temple courtyard.
The view of the temple courtyard and just some of the halls.
The massive two-story main hall at Dogapsa Temple.
Just one of the massive Palsang-do murals that adorn the exterior walls of the main hall.
The equally massive main altar statues that is centred by Birojana-bul.
The beautiful Sinjung Taenghwa relief inside the main hall.
The Josa-jeon that houses paintings of prominent monks that formerly took up residence at the temple.
The head of the stele dedicated to Sumi-wangsa.
The three halls to the left rear of the main hall.
First is the elaborately decorated Cheonbul-jeon.
Another is the Myeongbu-jeon with its judgment murals.
The main altar inside the Myeongbu-jeon with a green-haired Jijang-bosal.
Finally, the larger sized Sanshin-gak.
Inside is this colourful relief of the Mountain Spirit.
Just past the Sanshin-gak is this tiny waterfall.
Up this embankment is the temple’s stupa field, as well as a pavilion is housed in this area.
The pavilion is dedicated to Sumi.
The entry to the Mireuk-jeon.