Koreabridge
North Korean Spy Reveals The Truth Behind Otto Warmbier’s Death | The UNCUT Interview
128,213 views Mar 27, 2023
We spoke to a Chul-eun Lee, a former high-ranking North Korean government official who defected to South Korea in 2016. If you are curious about the inner workings of the North Korean spy agency at the highest level, make sure to watch the video til the end.
Watch our first interview with Chul-eun Lee here:
• We Interviewed A ...
If you want to help him financially or show your support, feel free to reach out to Chul-eun Lee here: [email protected]
The opinions expressed in this video are those of individual interviewees alone and do not reflect the views of ASIAN BOSS.
0:00 - Intro
1:03 - People’s reactions since the first interview
4:40 - Are you still getting news from North Korea?
5:37 - How did COVID Pandemic affect North Korea?
7:56 - Are North Koreans still starving to death in 2023?
8:48 - Current situation in North Korea
9:52 - North Koreans’ access to global news
10:28 - Shift in the mindset of North Koreans
11:53 - How does North Korea punish its people?
13:17 - How Kim Jong-Un killed his uncle
14:49 - Is it possible for Kim Jong-Un to maintain his power?
16:54 - How Russia-Ukraine War affects North and South Korea
18:39 - North Korea’s technologically advanced weapons
19:43 - The Otto Warmbier case
23:46 - Torture methods in North Korea
26:46 - How did you first find out about the Otto Warmbier case?
29:11 - Otto Warmbier’s confession at the news conference
29:53 - Warmbier’s sudden death after coming back to the US
33:47 - North Korea’s Biological Weapons
36:41 - North Korea’s nuclear capabilities
38:39 - Is your life under threat?
41:40 - Personal struggles since the first interview & COVID
44:39 - What could the future of North and South Korea look like?
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How to Pronounce 의 | Korean FAQ
의 can be tricky to pronounce for beginners - not only because it's the sounds 으 and 이 combined into one, but also because it can be pronounced three different ways. 의 can be pronounced as 의, 에, and 이, depending on how it's being used and where it is in a word. In this video I break down how to pronounce 의, when to pronounce 의 each of these different ways, and some tips for remembering.
The post How to Pronounce 의 | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.
Five-Story Stone Pagoda in Wanggung-ri – 익산 왕궁리 오층석탑 (Iksan, Jeollabuk-do)
The Five-Story Stone Pagoda in Wanggung-ri is located in northeastern Iksan, Jeollabuk-do in the the Archaeological Site in Wanggung-ri, which is a Historic Site. It is unknown as to when this pagoda was first built, whether it was during the Baekje Kingdom (18 B.C. – 660 A.D.), or during Unified Silla (668-935 A.D.), or during the Goryeo Dynasty (918-1392). However, what is known is that the pagoda was created in the typical Baekje Kingdom style. From 1965-66, the Five-Story Stone Pagoda in Wanggung-ri was dissembled and reassembled. Prior to this, the base of the pagoda was buried in the ground. In total, the large pagoda consists of a five-story structure with a small finial remaining atop the pagoda.
The Five-Story Stone Pagoda in Wanggung-ri is National Treasure #289. And the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri found inside the historic pagoda during its reconstruction in the 1960’s are also a National Treasure: National Treasure #123. Additionally, the site where the Five-Story Stone Pagoda in Wanggung-ri is located in the Archaeological Site in Wanggung-ri is Korean Historic Site #408.
The Five-Story Stone Pagoda in Wanggung-ri in 1910. (Picture courtesy of the National Museum of Korea). A map of the Archaeological Site in Wanggung-ri. Temple Site LayoutFrom the Archaeological Site in Wanggung-ri‘s parking lot, you’ll make your way north towards the Historic Site where the Five-Story Stone Pagoda in Wanggung-ri is located. The Historic Site, which is officially known as the Archaeological Site in Wanggung-ri, is also called the “sacred place in Wanggung-ri.” There are numerous interpretations about the site. Some scholars believe it to be the capital of the ancient Mahan Confederacy (1st century B.C. to 5th century A.D.). Others consider it to be the place where King Mu of Baekje (r. 600-641 A.D.) built a new palace and the capital. While some others think the historic site to be the capital of Later Baekje (892–936 A.D.), which was founded by Gyeon Hwon (r. 892 – 934 A.D.). And finally, some scholars believe it to be the place where Anseung (fl. 668-683 A.D.) founded the Kingdom of Bodeok.
In the historic text, the Gwanseeum eungheomgi, or “The Record of the Miraculous Responses of Avalokitesvara” in English, it states that King Mu of the Baekje (r. 600-641 A.D.) moved the capital of his kingdom to Iksan. From this, it’s been interpreted that the capital was moved to Iksan during the late Baekje Kingdom.
Several excavations have been conducted on the site by various groups and agencies. From these excavations, it’s believed that the archaeological remains date back to the late Baekje Kingdom to the late Unified Silla Dynasty. Two kilns for baking roof tiles were discovered at the site from Unified Silla. They were discovered some thirty metres east of the Five-Story Stone Pagoda in Wanggung-ri. There were also remains from a fortress, believed to be a rectangular designed fortress, built on the flat ground. These remains were discovered and excavated around the pagoda. In addition to these archaeological discoveries around the Five-Story Stone Pagoda in Wanggung-ri, the remains of a temple, and its layout, have been discovered around the pagoda, as well. In total, some 50 palace and temple building sites have been discovered at the historic site.
Having looked around the Archaeological Site in Wanggung-ri, and now standing in front of the Five-Story Stone Pagoda in Wanggung-ri, you’ll notice the beautiful five-story stone structure reaching upwards. The weight of the pagoda rests upon a stout base and a longer foundation. At each of the four corners of the foundation are installed octagonal corner stones. These are meant to serve as corner columns between the long, square stones of the foundation. This is done to imitate a wooden pagoda design. Inside the columns, they are filled with earth, in which fragments of Baekje Kingdom roof tiles were discovered. As for the five stories of the structure, each story consists of a thin, flat roof stone that’s slightly turned upwards at the corner. The marks left on each of the corners of the five stories suggest that wind chimes once hung from the pagoda. Additionally, each roof stone has a supporting stone that holds the structure aloft.
In 1965, during the reconstruction of the pagoda, the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri were discovered between the base and the first story of the pagoda’s body. It was from these relics, as well as the design of the foundation, that allowed scholars to believe that the pagoda dates back to the early Goryeo Dynasty. The pagoda is a beautiful combination of Baekje and Silla style pagodas.
As for the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri, which are National Treasure #123 and housed at the Iksan National Museum, they date back to a wide range of time spanning from the Baekje Kingdom (18 B.C. – 660 A.D.) to the Goryeo Dynasty (918-1392). More specifically, a bronze standing statue of the Buddha with a mandorla and pedestal were discovered, as well as a ceremonial hand bell. Both were found in the eastern holes of the top side of the platform. Additionally, incense was found in the northern part of the holes of the pagoda. Unfortunately, the other holes on the northern part of the pagoda with which relics could be discovered showed signs of robbery. The two holes made at the centre of the upper side of the roof stone of the first story of the pagoda’s body produced a green glass sari bottle with a lotus bud-shaped lid and a set of 19 pure gold sheets of the Diamond Sutra tied with two gold strings. These golden relics were safely secured inside a double-walled reliquary.
How To Get ThereTo get to the Five-Story Stone Pagoda in Wanggung-ri, you’ll first need to get to the Iksan Train Station. From here, you’ll be able to catch either Bus #65 or Bus #65-1. After 34 stops, or 38 minutes, you’ll need to get off at the “Wanggung-yujeok jeonsigwan – 왕궁유적 전시관” stop. From this stop, you’ll need to walk about 5 minutes, or 300 metres, to get to the site.
Overall Rating: 5.5/10The Archaeological Site in Wanggung-ri stretches almost 220,000 m2 of land in Iksan with the Five-Story Stone Pagoda in Wanggung-ri being its crown jewel. Large in size, and creative in design, the historic pagoda stands at the front of what was formerly both a palace and temple. Once you’ve explored the historic pagoda, perhaps take the time to explore the rest of the grounds with the Iksan National Museum as your final destination to enjoy the contents of the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri.
The Archaeological Site in Wanggung-ri as you first approach it. The stunning Five-Story Stone Pagoda in Wanggung-ri. A closer look from the southeast. A look around some of the Archaeological Site in Wanggung-ri. And another look around the Archaeological Site in Wanggung-ri from north of the five-story pagoda. A look up at the Five-Story Stone Pagoda in Wanggung-ri from the west. And one final look at the amazing Five-Story Stone Pagoda in Wanggung-ri. The contents of the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri included the golden reliquary and the green glass sari bottle. Both are now found at the Iksan National Museum. (Picture courtesy of the CHA). One of the 19 pure gold sheets of the Diamond Sutra found inside the five-story pagoda. (Picture courtesy of the CHA). The bronze standing statue of the Buddha that was included in the Reliquaries from the Five-Story Stone Pagoda in Wanggung-ri. (Picture courtesy of the CHA). And an up close of the bronze Buddha statue. (Picture courtesy of the CHA).—Dale's Korean Temple Adventures YouTube
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англ.правильный.jpgColonial Korea – Tongdosa Temple
Tongdosa Temple, which is located in northern Yangsan, Gyeongsangnam-do, is the largest temple in all of Korea with nineteen hermitages spread throughout its vast grounds. Tongdosa Temple means “Passing Through to Enlightenment Temple” in English. Tongdosa Temple was first founded in 646 A.D. by the famed monk Jajang-yulsa (590-658 A.D.). According to the “Tongdosa-sarigasa-sajeok-yannok,” the temple site was originally a large pond, but it was covered over by landfill so as to allow for Tongdosa Temple to be built. Also, and according to the “Tongdosa-yakji,” the name of Mt. Yeongchuksan, which is where Tongdosa Temple is located, was named after the mountain in India where the Historical Buddha (Seokgamoni-bul) gave his dharma talks. Mt. Yeongchuksan had the same rocky appearance as the original in India. So using Chinese characters (Hanja), the mountain was called Yeongchuksan.
According to the Samguk Yusa, or Memorabilia of the Three Kingdoms in English, Jajang-yulsa founded Tongdosa Temple. Jajang-yulsa traveled to Tang China (618–690, 705–907 A.D.) in 636 A.D. to study alongside ten other monks. Upon his return to the Silla Kingdom (57 B.C. – 935 A.D.), Jajang-yulsa brought with him Buddhist texts and holy relics of the Buddha that were given to him by Munsu-bosal (The Bodhisattva of Wisdom) during his travels in Tang China. Besides the Great Tripitaka (a collection of Buddhist sutras, laws, and treatises), Jajang-yulsa also returned to Silla with Seokgamoni-bul’s (The Historic Buddha’s) robe, alms bowl, a tooth, and a part of his jaw bone. Jajang-yulsa acquired all these items in Tang China in 643 A.D. After its establishment, Tongdosa Temple gradually grew in size and became the centre for Korean Buddhism under the protection of the royal family.
So much of Tongdosa Temple’s history centres on the preservation of the sari (crystallized remains) of Seokgamoni-bul (The Historical Buddha). At the time of its founding by Jajang-yulsa, Tongdosa Temple had several buildings that surrounded the centrally located Geumgang-gyedan (The Diamond Altar), which housed the sari of the Buddha. Later, and in 1085, during the reign of King Seonjong of Goryeo (r. 1083-1095), Tongdosa Temple was greatly expanded. According to the Samguk Yusa, again, Commander Kim Ri-saeng and Sirang Yuseok were commanding the troops on the east side of the Nakdong River under the orders of King Gojong of Goryeo (1213-1259) in 1235. Together, they visited Tongdosa Temple, where they lifted the stone lotus bud at the centre of the Geumgang-gyedan, where the sari of the Buddha are housed. They wanted to pay their respects to Seokgamoni-bul (The Historical Buddha) as devout Buddhists. One of the glass containers inside the stone lotus bud cracked, so Yuseok donated a crystal container he had to help store some of the sari. According to the Samguk Yusa, this was the first time that human hands touched the Buddha’s sari at Tongdosa Temple.
Several other buildings at Tongdosa Temple were built in 1340 and 1369 like the Myeongbu-jeon Hall, the Geukrak-jeon Hall, the Yaksa-jeon Hall, and the Hwaeom-jeon Hall. Then in 1377, when the Japanese trespassed on the temple grounds to steal the sari of the Buddha, Wolsong-daesa, who was the head monk at Tongdosa Temple at that time, safely hid the sari and concealed them from the Japanese. Then, in a second invasion by the Japanese in 1379, Wolsong-daesa took refuge in the capital of Gaegyeong (modern-day Kaeseong, North Korea) with the Buddha’s sari.
During the Imjin War (1592-1598), the sari at Tongdosa Temple were plundered by the Japanese army. However, Grhapati Baegok from Dongnae (in modern-day Busan), who was captured by the Japanese, recovered the sari and escaped to safety with the sari. Afterwards, the famed monk Samyeong-daesa (1544-1610) sent two sari cases to Mt. Geumgangsan (modern-day North Korea). Then, with the Imjin War at an end in 1603, the Geumgang-gyedan (Diamond Altar) was restored after being ruined, and the sari of the Buddha were enshrined, once more, at Tongdosa Temple in their original location at the temple. Ever since the early 17th century, Tongdosa Temple has undergone numerous renovations and rebuilds. In total, the Geumgang-gyedan has been repaired seven times in total including in 1379, 1603, 1652, 1705, 1743, 1823, and 1911 (during Japanese Colonial Rule).
Alongside Haeinsa Temple (The Dharma) in Hapcheon, Gyeongsangnam-do, Songgwangsa Temple (Sangha) in Suncheon, Jeollanam-do, Tongdosa Temple (Buddha) make up the Three Jewel Temples (삼보사찰, or Sambosachal in English) in Korea.
Tongdosa Temple is home to one National Treasure, the Daeung-jeon Hall, and 18 additional Korean Treasures. Of these 18 Korean Treasures, 11 can be found inside the Tongdosa Museum, while the remaining 7 can be found throughout the temple grounds. Tongdosa Temple has one of the largest collections of Korean Treasures at a single temple in Korea.
Colonial Era PhotographyIt should be noted that one of the reasons that the Japanese took so many pictures of Korean Buddhist temples during Japanese Colonial Rule (1910-1945) was to provide images for tourist photos and illustrations in guidebooks, postcards, and photo albums for Japanese consumption. They would then juxtapose these images of “old Korea” with “now” images of Korea. The former category identified the old Korea with old customs and traditions through grainy black-and-white photos.
These “old Korea” images were then contrasted with “new” Korea images featuring recently constructed modern colonial structures built by the Japanese. This was especially true for archaeological or temple work that contrasted the dilapidated former structures with the recently renovated or rebuilt Japanese efforts on the old Korean structures contrasting Japan’s efforts with the way that Korea had long neglected their most treasured of structures and/or sites.
This visual methodology was a tried and true method of contrasting the old (bad) with the new (good). All of this was done to show the success of Japan’s “civilizing mission” on the rest of the world and especially on the Korean Peninsula. Furthering this visual propaganda was supplemental material that explained the inseparable nature found between Koreans and the Japanese from the beginning of time.
To further reinforce this point, the archaeological “rediscovery” of Japan’s antiquity in the form of excavated sites of beautifully restored Silla temples and tombs found in Japanese photography was the most tangible evidence for the supposed common ancestry both racially and culturally. As such, the colonial travel industry played a large part in promoting this “nostalgic” image of Korea as a lost and poor country, whose shared cultural and ethnic past was being restored to prominence once more through the superior Japanese and their “enlightened” government. And Tongdosa Temple played a part in the propagation of this propaganda, especially since it played such a prominent role in Korean Buddhist history and culture. Here are a collection of Colonial era pictures of Tongdosa Temple through the years.
Pictures of Colonial Era Tongdosa Temple 1909 The Iljumun Gate. (All pictures courtesy of the National Museum of Korea). The Cheonwangmun Gate. The Beomjong-ru Pavilion. The Geukrak-jeon Hall. The Yeongsan-jeon Hall. The latticework and eaves of the Yeongsan-jeon Hall. The Yaksa-jeon Hall. The eaves to the Yaksa-jeon Hall. The Bulimun Gate. The eaves of the Bulimun Gate. The Gwaneum-jeon Hall. The eaves of the Gwaneum-jeon Hall. The eaves of the Daeung-jeon Hall. The latticework to the Daeung-jeon Hall. The ceiling inside the Daeung-jeon Hall. The Eungjin-jeon Hall. The eaves to the Eungjin-jeon Hall. Pictures of Colonial Era Tongdosa Temple 1915 In front of the Daeung-jeon Hall Inside the kitchen at Tongdosa Temple. Pictures of Colonial Era Tongdosa Temple 1918 The Stone Boundary Marker of Tongdosa Temple. Another angle. A shrine to the right of the Daeung-jeon Hall. The Three-Story Stone Pagoda of Tongdosa Temple. The Daeung-jeon Hall with the Geumgang-gyedan in the background. And the Geumgang-gyedan at Tongdosa Temple behind the Daeung-jeon Hall. Pictures of Colonial Era Tongdosa Temple 1927 A look down at the temple grounds. The upper courtyard with the Gwaneum-jeon Hall (foreground) and Daeung-jeon Hall (background). Pictures of Colonial Era Tongdosa Temple Specific Dates Unknown (1909-1945) The Alms Bowl Pagoda of Tongdosa Temple. The bridge out in front of the upper courtyard. Unfortunately, this specific bridge no longer exists due to a recent earthquake. The Geumgang-gyedan behind the Daeung-jeon Hall at Tongdosa Temple.Manghaesa-ji Temple Site – 망해사지 (Ulju-gun, Ulsan)
Manghaesa Temple is located in the western part of Ulsan in Ulju-gun in the southern foothills of Mt. Yeongchwisan (352.1 m). It’s believed that the original temple, Manghaesa Temple (Sea-Viewing Temple), which also now acts as a former temple site in part, was first founded some time during the reign of King Heongang of Silla (r. 875-886 A.D.). The reason for this belief is that the temple appears in the Samguk Yusa (Memorabilia of the Three Kingdoms) in Book 2: “Wonder (Unified Silla),” Chapter 49: “The Song of Cheoyong and the Sea-Viewing Temple.” Originally, it seems, the temple was called Sinbangsa Temple. Unfortunately, there is no history about the temple from the Goryeo Dynasty (918-1392). During archaeological work and reconstruction of the temple in the 1960s, and according to inscriptions found on discovered tiles, the temple was rebuilt in 1544 during the Joseon Dynasty (1392-1910). Later, the temple was destroyed during the Imjin War (1592-98) in 1592. It’s believed that the temple was later rebuilt in either the 17th or 18th century. However, and according to 19th century records, the temple had come to be abandoned some time between 1861 and 1899. It was only later, starting in 1957, that the temple started to be rebuilt, once more. It does appear as though the former temple site is some 100 metres up the mountainside. Additionally, the current Manghaesa Temple and Manghaesa-ji Temple Site belong to the Taego-jong Order.
The Manghaesa-ji Temple Site acts as both a home for a Korean Treasure and as an active temple. So technically, the Buddhist site is both a temple (Manghaesa Temple) and a temple site (Manghaesa-ji Temple Site). As for its Korean cultural property, the temple is home to the Stupa at Manghaesa Temple Site, which is Korean Treasure #173.
Temple Site MythAs for the myth that surrounds the Manghaesa-ji Temple Site, it appears in the historic Samguk Yusa (Memorabilia of the Three Kingdoms) in Book 2: “Wonder (Unified Silla),” Chapter 49: “The Song of Cheoyong and the Sea-Viewing Temple.” King Heongang of Silla (r. 875-886 A.D.) was the forty-ninth sovereign of the Silla Kingdom (57 B.C. – 935 A.D.). According to the Samguk Yusa, “During his reign houses with tiled roofs stood in rows from the capital to the four seas and not a thatched roof was to be seen. Soft music was heard on all the roadsides. Gentle sweet rain came with harmonious blessings and all the harvests were plentiful.
“One day the King went to Gaeun-po [modern Ulsan] for a picnic, and on his way back stopped to rest by the seashore. Suddenly a dense fog enveloped the land, so thick that the King could not find his way. The Royal Astrologer reported that the Master Dragon of the Eastern Sea was at play, and due respect must be paid to him in order to avoid his anger. Accordingly, the King ordered a temple to be erected nearby in honor of the dragon, and as soon as the royal edict was proclaimed the fog dissolved. Hence the King named that place on the seashore Gaeun-po [Port of Opening Clouds].
“The Dragon of the Eastern Sea was highly pleased and appeared before the King with his seven sons, praising the monarch’s august virtues, playing music and performing dances.
“One of the dragon’s sons followed the King to the capital and became his faithful servant. The King named him Cheoyong, conferred upon him the office of “Gupgan,” and gave him a lovely woman for his wife. But her beauty drew the attention of the Plague Spirit, who, taking the form of a handsome man, had secret love-meetings with her at night while Cheoyong was away. One night Cheoyong returned unexpectedly and found his wife sleeping with another man. He thereupon composed the following song:
“Under the moonlight of the Eastern Capital
I reveled late into the night.
When I came home and entered my bedroom
I saw four legs.
Two legs are mine,
To whom do the other two belong?
The person below is mine,
But whose body is raping her?
What shall I do?
“Thus he sang and danced, and then turned to leave, but the Plague Spirit rose from the bed and fell on his knees before Cheoyong, saying, ‘I admired your wife for her beautiful person and now I have despoiled her. When I perceived you were not angry with me, I was struck with wonder and admiration. Hereafter, when I see even the picture of your face, I swear I will not enter the house.’
“Believing this, all the people began hanging Cheoyong’s picture on their gates as protection against disease. [Cheoyong means “dragon’s son.” This story obviously records a folk belief].
“On returning to his palace the King had a scenic spot selected on the eastern side of Mt. Yongchusan [Holy Eagle Mountain] and there erected a temple called Manghaesa Temple [Sea-Viewing Temple] or Sinbangsa Temple [Bridal Chamber Temple] for the dragon as promised.”
Temple Site LayoutAs you first approach the main temple courtyard from the temple parking lot, you’ll pass by a biseok (stele) and budo (stupa) perched on the hillside in a clearing. To the left of this hillside memorial, and in a bend in the pathway, you’ll finally come to the main temple courtyard. Past an auxiliary building to your right, you’ll find the Daeung-jeon Hall straight ahead of you. The exterior walls are a combination of Palsang-do (The Eight Scenes from the Buddha’s Life) and three murals that capture the essence of the temple site’s myth from the Samguk Yusa (Memorabilia of the Three Kingdoms). As for the interior of the Daeung-jeon Hall, you’ll find five statues on the main altar. The central image of the set, which are all housed inside a glass enclosure, is Seokgamoni-bul (The Historical Buddha). On either side of this central image are two smaller images. One is dedicated to Bohyeon-bosal (The Bodhisattva of Power), while the other is dedicated to Munsu-bosal (The Bodhisattva of Wisdom). And the two larger book-ending images are dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion) and Jijang-bosal (The Bodhisattva of the Afterlife). Rounding out the interior is an older Shinjung Taenghwa (Guardian Mural) and Jijang-bosal mural to the left. And to the right of the main altar are two rather unique images. The first is a print dedicated to Gwanseeum-bosal, while the other is an ink-print from Angkor Wat in Cambodia.
To the left of the Daeung-jeon Hall are the monks’ dorms and administrative office. And to the right of the main hall is the Samseong-gak Hall. Making your way towards the shaman shrine hall, you’ll pass under a trellis with hanging shrubbery, as well as a stone monk statue who is meditating. What’s interesting about this statue is that it’s clothed in a yellow wool shawl and hat. This is more reminiscent of Buddhist statues in Japan, but it’s not unheard of in Korea; however, it’s rare.
The exterior walls to the Samseong-gak Hall are adorned in traditional dancheong colours. There are a few beautiful floral mural accents on the ends of the beams near the eaves of the structure like peonies. Stepping inside the Samseong-gak Hall, you’ll find three shaman murals on the main altar. All three are more modern and similar in style. These three images include the central image dedicated to Chilseong (The Seven Stars), the image of Dokseong (The Lonely Saint) to the right and Sanshin (The Mountain Spirit) to the left.
To the left rear of the Samseong-gak Hall is the Jong-ru Pavilion (Bell Pavilion). Housed inside this simplistic pavilion is a smaller sized bronze bell. To the rear of both the Daeung-jeon Hall and the Jong-ru Pavilion, and up a stone pathway, are two larger sized stone statues. These two three metre tall statues are dedicated to Seokgamoni-bul and Jijang-bosal.
The final place that visitors can explore, and the only remnants of the former temple site, are situated to the rear of the temple grounds. Perched upon an elevated embankment are the Stupa at Manghaesa Temple Site, which are Korean Treasure #173. In total, there are two octagonal stupas that are the same in both overall size and style. They are positioned from east to west and to the north of the Manghaesa Temple grounds. Of the two, the eastern stupa is more heavily damaged than its counterpart to the west. However, in November, 1960, the eastern stupa was repaired and rebuilt. The base of the stupa that supports the weight of the main bodies consists of three layers of stones. The bottom layer is octagonal in shape, and it supports a stone engraved with lotus flower patterns. The middle layer, on the other hand, consists of a high octagonal stone and a three-stepped support stone. Finally, the upper layer is beautifully engraved with a double-design of a lotus flower with sixteen petals. The entire surface of the main body is carved with a window frame design, while its corners are carved with pillar patterns. And the four faces of the body are engraved with a door design. Lastly, the roof stone consists of angle rafters that are horizontal. And each end of the roof stones have holes that once held wind chimes. The finials are missing from both stupas, but some parts are preserved elsewhere. It’s believed that the Stupa at Manghaesa Temple Site dates back to Unified Silla (668-935 A.D.).
How To Get ThereFrom the Ulsan Intercity Bus Terminal, you’ll need to catch Bus #2100 to get to the Manghaesa-ji Temple Site. You’ll need to take this bus for 28 minutes, or 16 stops. You’ll need to get off at the Yeonghae-maeul bus stop. From where the bus drops you off, you’ll need to head north up the Manghae-2-gil road. Head up this road for 1.3 km, or 25 to 30 minutes, until you get to the temple and temple site.
Overall Rating: 6.5/10Manghaesa Temple is a quaint countryside temple on the outskirts of Ulsan. While the Daeung-jeon Hall is beautiful and modest, as is the Samseong-gak Hall and the two larger statues to the rear of the main hall, it’s obviously the Stupa at Manghaesa Temple Site that’s the star attraction at the temple with it’s beautiful simplicity. It’s one of just a handful of temple or temple sites with a Korean Treasure at it in Ulsan. And while a bit trickier to get to, if you’re a fan of seeing Korean Treasures, then Manghaesa Temple and the Manghaesa-ji Temple Site should be on your list of sites to see.
The Daeung-jeon Hall at Manghaesa Temple. The view along the front facade of the main hall towards the Samseong-gak Hall. The first in a series of three about the temple site myth from the Samguk Yusa. The second in the set that adorns the exterior walls of the Daeung-jeon Hall. And the third. The main altar inside the Daeung-jeon Hall. Also housed inside the Daeung-jeon Hall is this print from Angkor Wat in Cambodia. The pathway leading up to the Samseong-gak Hall. With this yellow robed stone statue of a monk along the way. A peony painting that adorns the exterior of the Samseong-gak Hall. One of the murals housed inside the Samseong-gak Hall is dedicated to Sanshin (The Mountain Spirit). The pathway leading up to the Jong-ru Pavilion. The pair of three metre tall statues to the rear of the main hall. The eastern Stupa at Manghaesa Temple Site with neighbouring stupa. And the western Stupa at Manghaesa Temple Site.Fans
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20220212_181723.jpgNashville Hot Chicken & Soul Food | Chicken Burger Club
It's a lone Burger in this week's food video. Burger gets soulful with some Soul Food and Nashville Hot Chicken from Chicken Burger Club (치킨버거클럽) in Gwangan!
Burger crushed some serious food this time around. I ordered: the Classic Chicken Burger, Cheese Fries, and the massive Chicken Jack! I'm proud of myself for not leaving a single scrap on my plate. Maybe I should become a food fighter?
The Classic Chicken Burger was definitely my favorite. It was well-balanced with coleslaw against the spiciness of the Nashville Hot Chicken.
The cheese were okay. They were strangely sweet with carny cheese.
If you're feeling super hungry, the Chicken Jack is for you! It's two pieces of fried chicken, flapjacks, sausages, a dill pickle, and a much needed side of French grated carrot salad or slaw. It was the only thing keeping the paramedics at bay during this meal!
This is some of the best American Style Fried Chicken in Busan, so if you're craving some food for the soul, you can check the Google Maps link below:
--Chicken Burger Club (치킨버거클럽) - https://goo.gl/maps/ychn45Vmpu5k8Nxo7
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—Burger n' Kimchi are the most unlikely, wildest husband-and-wife team consisting of Burger (an American Expat living in Busan) and Kimchi (a born and bred Busanite). We absolutely love Busan, South Korea and would like to share a glimpse with you through our own unique lens.
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Koreans react to a non-native speaking fluent Korean
I hadn't visited the city of Busan in 13 years, since 2009 when I took a short trip there with my mom. And I hadn't done any exploring in Busan since 2007 when I used to live there. A LOT of things had changed, but one thing was still there as I remember it - the Jagalchi Fish Market (자갈치 시장). It's a giant outdoor fish market where you can actually buy things, talk with the workers, and even have them recommend fish to you. Workers were happily explaining what they were selling, and one even showed the fish directly to me.
I couldn't waste my opportunity of being in Busan again, so I wanted to interview the people in the market and watch how they'd react to me, a non-Korean, speaking in Korean. I was also able to talk with them about living in Busan, and how I used to live there too (not too far from there either).
The post Koreans react to a non-native speaking fluent Korean appeared first on Learn Korean with GO! Billy Korean.
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Dongnisan Sect – Taeansa Temple (Gokseong, Jeollanam-do)
The Dongnisan sect was founded at Taeansa Temple in Gokseong in present-day Jeollanam-do. The temple was first founded by Master Hyecheol (785-861 A.D.). Hyecheol’s family name was Bak, and he was from Gyeongju. He was born in 785 A.D., and he became a monk at Buseoksa Temple. In 814 A.D., he traveled to Tang China (618–690, 705–907 A.D.) to help further his Buddhist studies. There, he received the dharma from Zhizang (735-814 A.D.). Master Hyecheol returned to Silla in 839 A.D., where he started to lecture at Mt. Dongnisan. In 861 A.D., Master Hyecheol died. His posthumous name is Jeokin, and his stupa’s name, which can be found at Taeansa Temple to this day, is Joryun Cheongjeong. Among his many disciples was the famed Doseon-guksa (827-898 A.D.). In fact, Hyecheol had hundreds of disciples. Taeansa Temple was heavily damaged during the Korean War (1950-53), but it was later repaired in the 1970’s. Taeansa Temple is only one of four Gusan temples that still remain to the present day alongside Silsangsa Temple, Borimsa Temple, and Bongamsa Temple.
The Picturesque Yeon-ji Pond at Taeansa Temple. A closer look at the Stupa of Master Jeokin at Taeansa Temple, which is Korean Treasure #273. —Dale's Korean Temple Adventures YouTube
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Korean myths – The Legends and Folktales in the Peninsula
With history as long as the Korean peninsula, Korean myths and legends also grew into existence throughout time. If you are a fan of Korean dramas, you’ve likely already been introduced to some Korean legends with supernatural stories. However, the real legend behind the inspiration can oftentimes be quite different from what you saw in the drama – and a lot grimmer.
If you are interested in learning more extensively about Korean myths, keep reading to find out some of the most famous ones!
What are Korean myths?Korean mythology or myths are folk tales or legends from different areas of North Korea and South Korea that have become part of the Korean culture. The earliest written records of these Korean myths were formed in the 12th century. But of course, these folktales have existed in an oral form much longer than that.
Some of the mythological stories seem to be well-grounded and quite factual, while others have supernatural flares in them. And just like in other Asian countries, the elements of Buddhism, Taoism, and Hinduism have strongly influenced these myths as well. Each story still remained even when Confucianism became the main religion in Korea.
Interesting Korean MythsThere are numerous mythological stories like creation myths and legendary creatures out there that are absolutely fantastic! But there are a few especially special ones that you’ll probably find interesting. Here are some of them.
1. Founding Myth of GojoseonThis is one of the popular founding myths in Korea. It’s about a god called Hwanung, the Heavenly Emperor Hwanin’s third son. He told his father that he would like to rule the humans on earth, as he is worried for their sake. The Heavenly Emperor agrees to the plan, and so the god descends from heaven onto the mortal realm and begins his reign.
He was equipped with Three Heavenly Seals (천부사민, cheonbusamin), three thousand servants, and also the Three Lords: cloud, rain, and wind when he arrived on earth, at the top of Mount Taebaek. Here, he establishes the City of the Gods, Shinshi. He took care of 360 different human affairs, in a variety of different life aspects, from agriculture to justice.
웅녀 (Ungnyeo)
The god was approached by a tiger and a bear who were wishing to become humans. Hwanung ordered them both to stay inside a dark cave for 100 days. He handed them twenty cloves of garlic and some mugwort for food while in the cave. The tiger could not persist through and eventually ran away. The bear, on the other hand, remained patient and turned into a beautiful woman on the twenty-first day. She was given the name Ungnyeo (웅녀), which stands for Bear woman.
After a little while, Ungnyeo began to express wanting to have a child. To complete her wish, Hwanung took on a human form for long enough for Ungnyeo to conceive and give birth to a baby boy. Their son, Dangun, was the forefather of the Korean people. This led to the creation of the kingdom of Asadal, which stands for “place where the morning sun shines.”
Eventually, this kingdom’s name was changed to Joseon – and, then, of course, it became Gojoseon. The Korean legend goes on to tell that Dangun remained in human form for 1908 years. Then he finally left the human world and ascended to his position as Mountain God, Sanshinryeong (산신령).
2. 도깨비 Dokkaebi (Goblin)Thanks to a fairly recent Korean drama starring actor Gong Yoo, the goblin has probably become the most famous mythological creature in Korea. However, the real legend of goblin is actually quite different from the drama’s story!
The real legend goes as follows. Goblins are formed from objects which have been discarded when they are stained with humans’ blood. They bear no similarity to human appearance. In fact, each goblin may look different from another, but each of them is supposed to look fearsome, as well as to simultaneously strike awe in those who’d look at them. Supposedly they only have one leg on the right side.
Goblins are quite mischievous and will play jokes and riddles on travelers passing by and might even challenge them to wrestling matches. They could also carry magical objects.
3. 귀신 Gwisin (Ghosts)Korean ghosts are fairly similar to ghosts in other countries. They are also see-through and float in the air, without legs to be seen. However, they are almost always females, with long black hair, white funeral clothes donned on, and a creepy stare stuck on their faces. There are other kinds of ghosts as well, but this is the most common one.
One type of this kind of a ghost often gets referred to as the virgin ghost (처녀귀신, cheonyeo gwisin). This legend may have been created to strongly encourage young women to get married. Another type of ghost that often appears in a similar appearance is the water ghost (물귀신, mulgwisin). These ghosts were people who died a lonely death by drowning in large bodies of water, such as Han River. Now they haunt living beings, trying to get them to join them underwater.
Just like in other cultures, ghosts in Korea are typically present because of some unfinished business, such as to get revenge. They hang out in abandoned places and graveyards and may make the air go chilly or fling objects around when they want to get someone’s attention.
4. 구미호 Gumiho (Nine-tailed fox)Also featured in several Korean dramas, the Nine-tailed fox is a popular creature in Korean myth even in the present day. Its portrayal in Korean dramas is usually of a beautiful girl cursed to become this creature, one that is unable to find love without entrapment.
The K-dramas starred by actress Shin Min Ah and actor Lee Dong Wook respectively, are some of the most popular Korean dramas featuring a gumiho.
The real legend is even sadder and more horrifying. In its, the creature is more fox-like but retains the ability to transform into a beautiful woman so that it could lure men close enough to eat their livers. However, if the creature is able to stay off from eating human flesh for a thousand days, they can stay human.
5. 용/룡 (미르) Yong/Ryong/Mireu (Dragons)These creatures were largely influenced by Chinese dragons, hence why their appearance is also similar. Unlike the Chinese dragons, Korean dragons sport a long beard and carry an orb, which in Korean is called 여의주 (yeouiju). They’re seen as good-natured creatures that were related to farming and especially water. If you visit Seoul, South Korea, you will often see this too.
Another creature under this category is the gyeryong (계룡) also known as Korean cockatrice or chicken dragon. They are chariot-pulling beasts for important legendary figures in Korea or for the parents of legendary heroes. One of these legends was the founding of one of the three kingdoms of Korea, the Kingdom of Silla. It was said that the princess had been born from a large egg of a cockatrice.
It was even said that dragons were the summoners of Korea’s rainy season. Korean dragons are also referred to as 이무기 (imugi), so technically speaking they can also be seen more as sea serpents than dragons if they are not holding the orb.
6. 해태 Haetae (Lion creature)As this is the official symbol of Seoul even in the present day, you’ll easily find statues of this creature outside of numerous buildings. The creature has the body and head of a lion, with curled horns on its head. Its entire body is also covered in armor-like scales.
It is believed to be a guardian that keeps evil omens at bay and also upholds justice. It also serves as a guardian that wards off natural disasters. This creature is sometimes also called Haechi. Thus, already in the times of the Joseon Dynasty, many officials were keen to have this creature embroidered onto their official gowns.
7. 달토끼 Daltokki (Moon rabbit)Also known as jade rabbit, this is another mythical creature that was adopted into Korean folklore from Chinese myth. The legend goes this particular rabbit was found by looking at the formations of the moon’s craters. Now it is an important symbol of Chuseok, supposedly pounding its pestle to get rice cake.
8. 저승사자 Jeosung Saja (Grim Reaper)This is Korea’s version of a grim reaper. They’re meant to guide those who have just passed away into the afterlife. Traditionally they wore a black hanbok coupled with a black hat. But today, they are portrayed more often as wearing a long black coat with a fedora, especially after the portrayal of Lee Dong Wook in Goblin.
Because a grim reaper is usually met upon death and is considered a bad omen, the Jeosung Saja is a feared figure among Koreans. Of course, you wouldn’t want to cross paths with one!
9. 불 개 Bulgae (Fire dogs)Legend says that these dogs originated from the kingdom of darkness. Its Korean term is Gamangnara (가망나라). Korean folklore tells that bulgae are the reason behind the moon’s eclipses. In the legend, the Ganamngnara’s king had so many concerns over the kingdom’s darkness, so he sent out these fire dogs to capture the moon and the sun.
Sadly, each moon and sun proved to be too hot or too cold for these dogs to handle. Thus, they would burn or freeze when they tried to carry them over to the kingdom. The king, however, would not give up and kept sending more dogs to retrieve these things. And therefore, a lunar or a solar eclipse occurs each time a dog tries to retrieve the moon or the sun for its master.
10. 삼족오 Samjoko (Three-legged crow)This creature was the primary symbol of the times of Goguryeo Dynasty. According to beliefs, the three-legged crow lives in the Sun. Thus, they were seen to be sun gods, and they actually had mightier powers than dragons.
In addition to these mythological creatures, Korean myth also entails numerous different kinds of gods, as well as notable human beings. Many of these creatures also appear in more than just one particular Korean folklore. So if any of these myths got you really interested, you’d be happy to know there are a lot of different stories from far back in history that you can enjoy reading and listening to today.
Isn’t it wonderful how many interesting myths and legends there are in the world? Maybe you can even ask your Korean friends to introduce you to their favorite Korean folklore especially! Which is your favorite story? Let us know in the comments!
The post Korean myths – The Legends and Folktales in the Peninsula appeared first on 90 Day Korean®.
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KakaoTalk_20220210_144525411.jpg KakaoTalk_20220210_144525411_02.jpg KakaoTalk_20220210_144525411_01.jpg KakaoTalk_20220210_144525411_08.jpg KakaoTalk_20220210_144525411_05.jpg KakaoTalk_20220210_144525411_03.jpg KakaoTalk_20220210_144525411_07.jpg KakaoTalk_20220210_144525411_06.jpgMujangsa-ji Temple Site – 무장사지 (Gyeongju)
Mujangsa-ji Temple Site is located in a long valley in Amgok-dong, Gyeongju. According to the Samguk Yusa, Mujangsa Temple was built by Kim Hyo-yang, who was the father of King Wonseong (r. 785-798 A.D.), in memory of his uncle. As for the name of the temple, Mujangsa Temple, it comes from a story related to King Muyeol of Silla (r. 654-661 A.D.). King Muyeol of Silla is credited with first attempting to unify the entire Korean peninsula by first defeating the Baekje Kingdom in 660 A.D. But before he could completely unify the Korean peninsula, King Muyeol died in 661 A.D. Instead, the defeat of the Goguryeo Kingdom would fall to King Munmu of Silla (r. 661-681 A.D.). After the unification of the Korean peninsula, King Muyeol of Silla intended to start a peaceful era in which weapons would no longer be needed. As a result, he buried his armor and helmet where Mujangsa Temple would be built a century and a half later. Specifically, “Mujang” means “Buried Weapons Temple” in English.
And to commemorate the hope for peace upon the Korean peninsula, a three-story stone pagoda was constructed to memorialize this event. This pagoda is known as the Three-Story Stone Pagoda at Mujangsa Temple Site, which still stands to this day, and it’s known as Korean Treasure #126. In addition to this ancient three-story pagoda, the Mujangsa-ji Temple Site is also home to another Korean Treasure, Korean Treasure #125, which is the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site.
Mujangsa Temple would remain open until the late Joseon Dynasty (1392-1910). In fact, it’s believed that the temple finally closed some time between 1817 to 1914. All that remains of the site are the two aforementioned Korean Treasures.
Temple Site LegendAccording to the Samguk Yusa, “Above the temple [Mujangsa Temple] there was once a shrine hall for Amita-bul [The Buddha of the Western Paradise] which was connected with a sad event. When King Soseong died [800 A.D.] his Queen Gyehwa grieved exceedingly, weeping over the body of her royal husband until blood flowed from her swollen eyes and beating her rosy breast with her white hands. And indeed the days of their love had been all too brief, for the King had hardly ascended the throne when he was struck down.
“Reflecting on the bright virtues of her husband, the Queen thought of a way in which her prayers for the repose of his soul might be perpetuated. She had heard that Amita-bul would clasp to himself the soul of anyone who prayed to him from a sincere heart. Drying her tears, she donated six of her royal gowns and treasures from the privy purse for the carving of an image of Amita-bul and of several statues of the lesser divinities associated with him, to be enshrined in a shrine hall. She summoned the most skillful sculptors in the land to do this work.”
The Samguk Yusa goes on to state, “At the aforementioned Mujangsa Temple there lived an old monk. Some time before these events he had a dream in which he saw a living Buddha sitting on a hill to the southeast of the temple’s stone pagoda and delivering a sermon to a multitude which was gathered in the west. The monk therefore believed that this would be an auspicious place for the habitation of a Buddha, but kept the idea to himself until the construction of the Amita-bul shrine hall was built.”
Evidently this very same monk pointed out the place of his dream so that the Mita-jeon Hall could be constructed because, and once more according to the Samguk Yusa, “Seeing the tall, rugged cliff and the mountain streams roaring down the ravines, the carpenters and sculptors complained that it would be very difficult even to carry their building materials to the site [because of the two kilometre long valley where Mujangsa Temple would be situated]. But the monks persisted, telling them that this was the ideal place. And when they investigated further, and dug behind some of the rocks, there indeed was a large piece of level ground, and there they built the shrine hall of Amita-bul. All the people who came to visit it admired its holy location.”
Overhead pictures of the Mujangsa-ji Temple Site. Temple Site LayoutYou first make your way towards the Mujangsa-ji Temple Site up a long valley. The two kilometre hike is a relative easy hike, and it’s picturesquely meanders it way alongside the Deokdong-cheon Stream for most of the way with Mujang-bong Peak off in the distance to the east.
You’ll have to look closely, when you do finally arrive at the temple site, and through the brush to your right, to see the Three-Story Stone Pagoda at Mujangsa Temple Site through the trees. To gain access to the temple site, you’ll have to walk a few more metres to the northeast to find the wooden stairs that span the depths of the gorge below.
The first of the two Korean Treasures to greet you, and slightly up the hillside, is the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site. The body of the stele, which was newly erected in 2011, contains an inscription on it about the construction process related to the aforementioned Amita-bul (The Buddha of the Western Paradise) from the Samguk Yusa. Some of the original body fragments from the stele were discovered in 1914 in the area. These fragmented pieces are kept at the National Museum of Korea. The body of the stele are a pair of turtles whose heads have gone missing. At the top of the base, where the body meets the base, are carvings which are meant to resemble pillars. Between these artistic pillars are carved the twelve zodiac animals. The rarity of having the twelve zodiac animals adorning the base of a Buddhist stele should be noted. The capstone of this stele is adorned with a dragon holding a wisdom pearl (cintamani) with its forefeet in the clouds. It’s rare to find a capstone in relatively one piece made from the early Unified Silla period with the exception of the Stele of King Muyeol (N.T. #25).
Rather interestingly, the exact whereabouts of this stele was unknown until they it was re-discovered by Hong Yang-ho (1724-1802), who was a scholar during the reign of King Jeongjo of Joseon’s (1776-1800). At this time, and during its discovery, Hong Yang-ho worked as an official in Gyeongju. The stele was re-discovered in a rather peculiar way, too. The village people were grinding beans with a millstone when Hong Yang-ho looked closer at the millstone to discover that it wasn’t in fact any old stone; but instead, it was a small piece of the historic stele’s body stone. This stone was heavily worn and hard to read, but Hong Yang-ho was able to do this and preserve what remained of the body stone of the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site.
To the rear of the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site, and down a couple embankments, you’ll find the Three-Story Stone Pagoda at Mujangsa Temple Site. If you look close enough, you can almost imagine what Mujangsa Temple must have once looked like. The Three-Story Stone Pagoda at Mujangsa Temple Site appears on the very western tip of the temple grounds, which is also its lowest. The pagoda stands 4.9 metres in height. This three-story stone pagoda consists of a double-tier base. This style of pagoda is built in the traditional Silla-style. The lower parts of the base are carved with pole patterns on its centre and middle, and the upper part with two a panel-like design. It’s believed that this pagoda was first built in the early 9th century. When the pagoda was re-discovered, it had collapsed. It was rebuilt to its current configuration in 1963. And rather remarkably, a sari reliquary measuring 27.5 centimetres by 23 centimetres was discovered inside the first story of the body stone at the time of its reconstruction.
How To Get ThereThe only way to get to Mujangsa-ji Temple Site is by taxi. You can catch a taxi from the Gyeongju Intercity Bus Terminal. You’ll need to tell the taxi driver to bring you to the “Gyeongju Gukribgongwon Amgok Tambang Jiwonsenteo – 경주국립공원 암곡탐방지원센터.” The taxi ride will take about thirty minutes and cost 23,000 won (one way). From where the taxi drops you off, you’ll then need to walk some 2.1 kilometres to the Mujangsa-ji Temple Site.
Overall Rating: 4/10While very little of Mujangsa Temple still stands to this day, it isn’t too hard to imagine what it once must have looked like after walking through the temple site. The hike up to the Mujangsa-ji Temple Site is beautiful, and the two Korean Treasure awaiting you there make the hike well worth it. Both the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site and the Three-Story Stone Pagoda at Mujangsa Temple Site are wonderful examples of Buddhist artistry from the Unified Silla period. And adding to temple site’s overall appeal, which helps give contemporary visitors greater insight, is the Mujangsa-ji Temple Site’s long, recorded history.
The beautiful trail leading up to the Mujangsa-ji Temple Site. Getting closer. Can you see the Three-Story Stone Pagoda at Mujangsa Temple Site through the brush? The stairs leading up to the temple site. The Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site off in the distance. Some stonework that once was Mujangsa Temple. A complete look at the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site. The base of the stele. One of the ornamental stone reliefs of the zodiac dragon. The slightly damaged capstone to the Stele for the Construction of Amitabha Buddha at Mujangsa Temple Site. A look up the trail that leads towards the Three-Story Stone Pagoda at Mujangsa Temple Site. A closer look at the historic Three-Story Stone Pagoda at Mujangsa Temple Site. A look up at the three-story structure. And one last look before heading home. —Dale's Korean Temple Adventures YouTube
~지다 "To Become" | Live Class Abridged
The ending ~지다 can be used together with Descriptive Verbs to mean "to get" or "to become" that verb. For example, 춥다 means "to be cold," and 추워지다 means "to become cold" or "to get cold." You can use these new verbs as Action Verbs.
Last Sunday I did a full live classroom all about using this form (as well as compared it to ~게 되다), and you can watch the shortened version in just 8 minutes here.
The post ~지다 "To Become" | Live Class Abridged appeared first on Learn Korean with GO! Billy Korean.
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I have two rooms available in my Samik Beach Apartment. You'll live next to the ocean, an easy 10 minute walk to Gwangalli beach, and a 15 minute walk to Namcheon Station.
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Rent is split evenly, so about 250,000 won a month
Utilities (building maintenance) is a bit pricy and ranges around 80,000 ~ 130,000 per person.
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