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Seoknamsa Temple – 석남사 (Ulju-gun, Ulsan)
Seoknamsa Temple, which is pronounced Seongnamsa, means “South Rock Temple” in English. The name of the temple is in reference to its southern location on Mt. Gajisan (1,240 m). Seoknamsa Temple was first established in 824 A.D. by the highly influential monk Doui-guksa (?-825 A.D.). It was built to pray for the nation. The temple continued to be enlarged until it was eventually destroyed in 1592 during the Imjin War (1592-1598). During the Imjin War, the temple was used as a centre for the training of the Righteous Army to help defend the area from the invading Japanese.
Eventually, and in 1674, Seoknamsa Temple was rebuilt. And through the years it was enlarged both in 1803 and 1912. The temple would be completely destroyed during the Korean War (1950-1953). In 1959, the temple was rebuilt by Abbot Inhong-sunim, a Bhikkuni (Buddhist nun). It’s from this time that the temple would exclusively become a temple for Bhikkhuni and their training.
Seoknamsa Temple is home to a Korean Treasure. This is the Stupa of Seongnamsa Temple, which is Korean Treasure #369. Additionally, the three-story stone pagoda at Seoknamsa Temple is Ulsan Tangible Cultural Heritage #22.
Admission to the temple for adults is 1,700 won. And it’s 1,300 won for teenagers, and 1,000 won for elementary age children. However, the temple is free for non-student aged children.
Temple LayoutSeoknamsa Temple is situated under the towering Mt. Gajisan and alongside a cascading river valley. After passing under the colourful Iljumun Gate, you’ll make your way up to the temple courtyard, which is seven hundred metres away. This stretch is one of the most beautiful you’ll find at a Korean Buddhist temple. At the end of the trail, you’ll come to a clearing, where you’ll find a beautiful new bridge. Underneath this bridge flows crystal clear cascading water. There are rock stairs that lead down to the base of the valley where the cascading water flows. Finally crossing over the newly built bridge, and up around a bend in the road, you’ll find the elevated outskirts of the main courtyard at Seoknamsa Temple. Hanging a left past the twisted red pine, you’ll pass through another entry gate. This time, this entry gate is adorned with four Sanskrit letters and a central Manja (swastika) image. Each of the four Sanskrit letters are meant to rid yourself of bad karma, while the central image of the Manja is meant to be a sign for good luck and auspiciousness.
Up the stairs, you’ll first be greeted by the Silla-era three-story pagoda that’s also Ulsan Tangible Cultural Heritage #22. It’s believed that the pagoda was built by Doui-guksa, and it dates back to the founding of the temple in 824 A.D. The pagoda, like the temple, was built in hopes of protecting the nation from foreign invasion. Unfortunately, the intention of the pagoda didn’t quite come to fruition, as the pagoda and the temple were destroyed in 1592. In 1973, the pagoda was restored, like so much else at the temple, by the Abbot Inhong-sunim
Behind this ancient pagoda stands the Daeung-jeon Hall. The exterior walls to this main hall are adorned with a beautiful collection of Palsang-do (The Eight Scenes of the Historical Buddha’s Life). While these paintings are now cracking, they are still beautiful in their composition. There are also images of the Buddha up near the eaves of the Daeung-jeon with smoky emissions rising forth from their heads. Stepping inside the Daeung-jeon Hall, you’ll find three statues resting on the main altar. They are centred by an image of Seokgamoni-bul (The Historical Buddha). This central statue is joined on either side by Yeondeung-bul (The Past Buddha) and Mireuk-bul (The Future Buddha).
To the right of the Daeung-jeon Hall is an area that’s off-limits to the general public. It’s the living quarters for the nuns at Seoknamsa Temple. And to the left of the Daeung-jeon Hall is the Geukrak-jeon Hall. Inside this temple shrine hall, and resting on the main altar, is a diminutive triad centred by Amita-bul (The Buddha of the Western Paradise). This statue is joined on either side by Gwanseeum-bosal (The Bodhisattva of Compassion) and Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul). The exterior to this wall includes various Buddhist motif murals including a mural of monkeys playing. Also housed inside the Geukrak-jeon Hall are two beautiful shaman murals. One is dedicated to Sanshin (The Mountain Spirit), while the other is dedicated to Dokseong (The Lonely Saint). And on the far right wall is the Shinjung Taenghwa (Guardian Mural).
Directly behind the Geukrak-jeon Hall is the Josa-jeon Hall. At the centre of the collection of portraits of monks and nuns that once called Seoknamsa Temple home is a painting dedicated to the famed Doui-guksa.
To the right, and behind the Daeung-jeon Hall, are a couple flights of stairs and a well-manicured clearing that houses the Stupa of Seoknamsa Temple. This stupa was once called the Stupa of Doui; however, in 1962, when the stupa was taken apart, it was discovered that the sari reliquary was empty. The sari (crystallized remains) had either been stolen or gone missing. As for the design of the stupa, it’s a standard octagonal stone stupa. At the base of the stupa, you’ll find a lion and clouds prominently engraved on it. Also around the base of the stupa, on panels, you’ll find the symbolic images of elephant’s eyes. Within the panel design, you’ll find flower shapes in the centre with a belt connecting to them. As for the body that’s shaped like a pillar, there is a front and rear side that have doors on each side. However, there is only a lock on the front side of these two door designs. And there are guardians placed on either side of the door designs. As for the roof of the stupa, it’s rather short and narrow.
It’s from this historic stupa that you get a great view of the entire temple grounds. There are some beautiful views of the valley, the temple, and the mountains from this beautiful vantage point.
How To Get ThereFirst, you’ll either have to get to Miryang, Ulsan or Eonyang to get a connecting bus to Seoknamsa Temple. From Miryang, you can take one of the numerous buses that travels throughout the day from the Miryang Bus Terminal. The cost of the bus ride is about 5,000 won. You can take Bus #807 or #1713 from near the Ulsan Intercity Bus Terminal. Also, you can take an Eonyang city bus that travels out to the temple eleven times during the day.
Overall Rating: 7.5/10One of the main highlights to Seoknamsa Temple is its scenic location with the towering mountains overhead and the cascading waters down the rocky valley. Adding to the temple’s aesthetic beauty are its two historic stone artifacts. Both the Stupa of Seoknamsa Temple and the Silla-era three-story pagoda are something to enjoy while at this Buddhist temple. Also of interest are the beautiful paintings surrounding the shrine halls at Seoknamsa Temple.
The Iljumun Gate at the entry of Seoknamsa Temple. A twisted red pine just outside the main temple courtyard. The Silla-era three story stone pagoda with the Daeung-jeon Hall to the left. The main altar inside the Daeung-jeon Hall with Seokgamoni-bul (The Historical Buddha) in the centre. The Geukrak-jeon Hall at Seoknamsa Temple. The main altar inside the Geukrak-jeon Hall with Amita-bul (The Buddha of the Western Paradise) in the centre. To the right of the main altar inside the Geukrak-jeon Hall is this mural dedicated to Sanshin (The Mountain Spirit). Between the Geukrak-jeon Hall (left) and the Daeung-jeon Hall (right) is the Josa-jeon Hall (Founders’ Hall). A beautiful purple lotus at Seoknamsa Temple. The Stupa of Seoknamsa, which is Korean Treasure #369. A fuller look at the stupa that dates back to the 9th century. And a close-up of one of the guardians and doors that adorn the body of the stupa. —Dale's Korean Temple Adventures YouTube
[장전동 원룸] One-room studio apartment is available for rent.
One-room studio apartment is available for rent.
Location:
[In English]
Orange House, Room No. #201, 232-55 Jangjeon-dong, Geumjeong-gu, Busan.
[In Korean]
(46285) 부산광역시 금정구 장전동 232-55 오렌지하우스 201호
Deposit: 1 million KRW
Monthly rent: 260,000 KRW (Including water bill and internet facility)
Separate utilities: Electricity and gas bills
Basic options: Washing machine, Refrigerator, Air conditioner, Hot plate, Wardrobe cabinet, Bed, Mattress, Shoe cabinet – are available.
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- This room is at second floor and has a window, so light and air circulations is good.
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- It is a two-storied duplex house, and has long walking corridor in front of the room.
- The house owner and neighbors are friendly.
- This location is a four-five minutes walking distance from Jangjeon subway station. Therefore, it is very easy and convenient to move anywhere in Busan.
- Lots of food and restaurants are nearby (Pizza shop, chicken, Paris Baguette, Top mart, GS25, C4U etc.) Approximately two-five minutes walking distance.
- Very close to Pusan National University Campus. 7 minutes walking distance from the PNU main gate.
Move-in date: End of June’ 2021 (Approximately 26-28th of June)
If you want to check the room or for inquiry, please feel free to contact at 010-8500-2671
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Coffee Table.jpgFilming Tips & Tricks Featuring Ryan Estrada (Zoom Session)
From: https://www.facebook.com/events/476584136771133
Liquid Arts & KOTESOL bring you filming tips tricks and the creative process hosted by Ryan Estrada. please attend to get the most out of filming for the KOTESOL national conference later this year.
This is also a great opportunity to meet and greet with local author, celebrity and creative guru Ryan Estrada. It'll be informative, fun and maybe dangerous! Conference link coming soon.
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YouTube Channel: EtacudeDouble Passive Verbs (이중 피동사) | Korean FAQ
I've often seen native speakers use verbs such as 닫아지다, 보여지다, and others ending with 지다 as passive verbs. Did you know that these sorts of verbs are technically incorrect? However, since they're so common, I recommend knowing what they are and how they work.
These sort of verbs are known as Double Passive Verbs, since they're made by taking a verb that's already passive, and attaching the passive 지다 ending - thus making them double passive. However, since there is no such thing as a double passive, they should be avoided in any sort of academic setting (such as on your next Korean test, or when giving a speech).
Are there any other double passive verbs you've learned about? Let me know here, or in the comments below the video~!
The post Double Passive Verbs (이중 피동사) | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.
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University Students Global Korean Culture Tour Group
University Students Global Korean Culture Tour Group
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Agwi – Hungry Ghosts: 아귀
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IntroductionIf you’ve ever looked close enough, especially around the Myeongbu-jeon Hall, perhaps you were lucky enough to see the image of an “Agwi – 아귀,” or “Hungry Ghost/Spirit” in English. Or more likely, you’ve probably seen this demon-like creature, but you weren’t sure what it was. So what exactly is an Agwi? Where can you find them? And what are they supposed to represent?
Physical Description of an AgwiAn Agwi, or “Hungry Ghost” in English, was formerly a human who is now suffering in the afterlife from hunger and thirst as a part of their karma for their bad deeds. These deeds can include killing, stealing, sexual misconduct, desire, greed, anger, and ignorance, while they were alive. As a result of their actions, their appearance reflects their misdeeds.
An 18th century painting of the Siwang (The Ten Kings of the Underworld) from the museum at Girimsa Temple in eastern Gyeongju. Another 18th century painting of the Siwang (The Ten Kings of the Underworld) from the museum at Girimsa Temple in eastern Gyeongju.Agwi are human-like in appearance. They have sunken, mummy-like skin. They also have small limbs with bulging eyes, open mouths, distended bellies, and a long narrow neck. Also, they are hardly wearing any clothes on their bodies. Their eyebrows are knitted in anger, while they are either bald or losing their hair. Additionally, they typically wear a lot of jewelry like bracelets or anklets. Also, their ears are typically pierced with gold earrings. But perhaps the easiest way to identify Agwi is by the red wings that appear from behind their ears. Their overall appearance, especially the large belly and narrow necks, are meant to symbolize their insatiable appetites that are never satisfied.
History of the AgwiAgwi appear in Hinduism, Buddhism, Taoism, and local folk religions. They have their origins in Indian religions; however, there are many myths surrounding the origins of Agwi. Agwi were later adopted into Eastern religions by way of the spread of Buddhism eastward. In Sanskrit, they are called Preta. Preta means “departed or deceased”, and it comes from “pra-ita”, which literally means “gone forth/departed.” The Chinese translation for the word Preta is Egui (餓鬼), which literally means “Starving Ghost” in English. Agwi is a transliteration of the Chinese Egui. In East Asian Buddhism, Agwi are also called “burning mouths.” The reason for this very literal name is that when Agwi put food to their mouths; the food bursts into flames so that the Agwi can’t consume the food.
An image of an Agwi from a Gamno-do (Sweet Dew Mural) housed at the National Museum of Korea. This mural is from 1649. Another image of an Agwi from the mid 17th century from the historic Daegwang-jeon Hall at Sinheungsa Temple in Yangsan, Gyeongsangnam-do.Agwi are believed to live in the afterlife in the Agwi Realm. This is believed to be located far beneath the earth’s surface, but it’s located above hell. Agwi are reincarnated in one of the three evil destinies. This belief comes from the idea of “The Doctrine of the Ten Worlds and Their Mutual Possession.” In Korean, this is known as “Sibgye – 십계.” Of these ten realms, there are four upper realms and six lower realms. They are distinguished by the degrees of enlightenment that an individual has achieved. The four upper realms are 1. Śrāvaka (Disciples), 2. Pratyekabuddha (lone Buddha), 3. Bodhisattva, 4. Buddhahood (fully enlightened being). As for the lower realms of enlightenment, they are known as the Six Realms. And these Six Realms are: Hell (Naraka), The Agwi Realm, Beasts, Asuras (demigods), Humans, and Heaven (or realm of the deities). So because these individuals lived a past life as someone that consumed with insatiable desires and/or cravings, they have been reborn in the Six Realms in the Agwi Realm. In this Realm, and according to Buddhist sutras, there are thirty-six different types of Agwi.
More specifically, Agwi were once humans. In fact, they could even be a deceased member of your family. A good example of this can be found in the Nahan (The Historical Disciples of the Buddha). Of the sixteen Nahan, one, Mahākālika, or “Gariga – 가리가” in Korean, saved his own mother from the Agwi Realm. Ceremonies are performed in Korea at Buddhist temples to help “feed” Agwi. They are held by people for their own deceased family members, or they can be held by monks for those spirits suffering as Agwi in the afterlife. This ceremony is typically held inside the main hall at the temple or inside the Myeongbu-jeon Hall in front of a Gamno-do (Sweet Dew Mural). Typically, the ceremony involves chanting and the performing of Buddhist instruments like drums, bells, or cymbals in front of the Gamno-do to help comfort Agwi.
An Agwi adorning the exterior wall to a shrine hall at Seongjusa Temple in Changwon, Gyeongsangnam-do. Agwi in Buddhist TextsOne of the most common places to find Agwi is in the “One Hundred Fables Sutra,” which is from the early third century. Here are just a few examples of stories related to Agwi found in this sutra:
One tale from the “One Hundred Fables Sutra” is about a rich man who travels selling sugar cane juice. One day, a monk came to the rich man’s house looking for some juice to help cure his illness. The man had to leave rather abruptly, so the man instructed his wife to give the monk a drink of juice, while he was gone. Instead of doing this, the wife secretly urinated in the monk’s bowl, added a bit of sugar cane juice, and gave it to the monk to drink. The monk was not easily fooled, so he poured out the contents of the bowl. When the wife eventually died, she was reborn as an Agwi.
Another tale is entitled “An Operation of the Mouth.” In this tale, there is a man who visited his wife’s home. There he saw people removing the husk of the rice. He stole some of this rice and hid it in his mouth. When his wife came to talk to him, instead of opening his mouth and confessing to the rice he had stolen, the husband remained silent. She said, “On his way over, my husband suddenly got a swollen mouth and is unable to speak,” so immediately the wife’s father called a doctor. When the doctor arrived, he said “Very serious is your illness. It will be cured by an operation.” The operation was completed and the husband’s theft was revealed. The conclusion of the tale says, “In doing evil deeds it breaks the pure commandments and hiding sins, people descend to the Three Evil Ways of hell, beasts, and Hungry Ghosts.”
Yet another tale from the “One Hundred Fables Sutra” describes a man who was giving and kind. One day, he was about to leave his house when a monk came begging. The man told his wife to give the monk some food. After the man left the house, his wife was overcome with greed. The wife decided she would teach the monk a lesson, so she locked the monk up inside an empty room all day without food. When she eventually died and was reborn, she was reborn as a Hungry Ghost [Agwi] for an unlimited amount of lifetimes.
Another mid 17th century Agwi image from inside the Daegwang-jeon Hall at Sinheungsa Temple in Yangsan, Gyeongsangnam-do. Agwi ExamplesThere are some wonderful examples of Agwi spread throughout the Korean peninsula at Buddhist temples and hermitages. Here are just a few of these examples. First, there’s a pair of 17th century Agwi murals inside the historic Daegwang-jeon Hall at Sinheungsa Temple in Yangsan, Gyeongsangnam-do. There are other historic murals of Agwi that can be found in Gamno-do (Sweet Dew Mural) at the National Museum of Korea in Seoul. There is also a beautiful collection of Siwang (The Ten Kings of the Underworld) in the museum at Girimsa Temple in eastern Gyeongju that have amazing images of Agwi. For more contemporary Gamno-do images, you can find them at Boseongsa Temple near Tongdosa Temple in Yangsan, Gyeongsangnam-do and Naewonam Hermitage near Unmunsa Temple in Cheongdo, Gyeongsangbuk-do. And finally, there are images of Agwi adorning both the interior and exterior walls of temple shrine halls like at Seongjusa Temple in Changwon, Gyeongsangnam-do and Nammireuksa Temple in Gangjin, Jeollanam-do.
ConclusionThis tortured creature often appears around temple shrine halls at Korean Buddhist temples, especially in paintings. The most common place to find these desperate spirits is around the main hall and the Myeongbu-jeon Hall especially in Gamno-do (Sweet Dew Murals). Typically, you can find monks and/or descendants making offerings to the deceased to help pacify and aid these Hungry Ghosts. So the next time you’re at a Korean Buddhist temple or hermitage, have a look around for these red-winged Agwi that are in constant torment. And if you can, say a little prayer for their well-being.
An image from Nammireuksa Temple in Gangjin, Jeollanam-do. And a pair of Agwi from Boseongsa Temple near Tongdosa Temple in Yangsan, Gyeongsangnam-do. —Dale's Korean Temple Adventures YouTube
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Coffee Table.jpg Table + chairs.jpg Bed frame.jpg Bed frame Close.jpg Mattress Tags.jpg 20210607_183745.jpg 20210607_183738.jpg 20210607_183720.jpgThe Liquid Arts Free People's Writing Workshop @ OL' 55
From: https://www.facebook.com/events/124388366431238
Hello, writers of all stripes!
It’s the moment you’ve been waiting for: the Liquid Arts Writing Workshop is back for our first in-person event since the beginning of the pandemic!
The Liquid Arts Free People’s Writing Workshop is open to any type of writing: poetry, fiction, non-fiction, screenplays, scenarios, etc. Additionally, the workshop offers supportive critique in both literary and performative aspects of any work.
Did you finally write your 1,000-page masterpiece in the last year and a half? Start it and give up after a few pages of scribblings? Fear not, we’re open to all levels of experience. We have the sharp eyes and positive attitudes you need to get the creative juices flowing!
Participants are encouraged to bring a maximum of 2 poems or 2 pages of prose. You will take turns workshopping your material with several other writers, so you can receive feedback from a variety of perspectives. Give your writing a chance to grow into what it deserves to be.
We will fully comply with all COVID-19 safety protocols. Writers will be assigned 4 to a table with plenty of space in between.
Painting: “Etheridge Knight and The Free People’s Poetry Workshop” by Stephen Stoller, 1990.