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Panduan Bermain Togel Hongkong Pools untuk Pemula

Apakah Anda seorang pemula yang tertarik untuk mencoba peruntungan di dunia togel Hongkong Pools? Jika iya, maka Anda telah datang ke tempat yang tepat! Dalam panduan ini, kami akan memberikan tips dan trik kepada Anda tentang cara bermain togel Hongkong Pools dengan baik dan benar.

Sebelum kita mulai, penting bagi kita untuk memahami apa itu togel Hongkong Pools. Togel adalah singkatan dari “Toto Gelap” yang merupakan permainan judi yang sangat populer di Indonesia. Pada dasarnya, Anda harus menebak angka yang akan keluar dalam undian togel. Sedangkan Hongkong Pools merupakan salah satu pasaran togel yang paling diminati di Indonesia.

Pertama-tama, Anda perlu mencari agen togel Hongkong Pools yang terpercaya dan aman. Pastikan agen tersebut memiliki lisensi resmi dan reputasi yang baik. Anda dapat mencari referensi dari teman atau melakukan riset online untuk menemukan agen yang tepat.

Setelah Anda menemukan agen yang sesuai, langkah selanjutnya adalah membuat akun. Isilah formulir pendaftaran dengan benar dan lengkap. Jangan lupa untuk membaca syarat dan ketentuan yang berlaku agar Anda tidak mengalami masalah di kemudian hari.

Setelah Anda memiliki akun, langkah berikutnya adalah mengisi saldo. Anda dapat melakukan deposit melalui transfer bank atau menggunakan metode pembayaran lain yang disediakan oleh agen. Pastikan Anda memahami prosedur deposit yang berlaku agar tidak terjadi kesalahan.

Setelah Anda memiliki saldo yang cukup, saatnya untuk memasang taruhan. Sebelum memilih angka, ada baiknya untuk melakukan riset terlebih dahulu. Analisis data-data sebelumnya dan perhatikan pola yang mungkin muncul. Anda juga dapat mencari tips dari ahli togel Hongkong Pools untuk meningkatkan peluang kemenangan Anda.

“Salah satu strategi yang baik dalam bermain togel adalah dengan mempelajari pola-pola yang muncul dalam hasil sebelumnya. Ini dapat memberikan gambaran tentang angka-angka yang memiliki peluang tinggi untuk keluar,” kata John Doe, seorang pakar togel Hongkong Pools.

Setelah Anda memilih angka, Anda dapat memasang taruhan sesuai dengan jenis permainan yang Anda pilih. Ada berbagai jenis permainan togel Hongkong Pools, seperti 4D, 3D, 2D, dan colok bebas. Pastikan Anda memahami aturan dan pembayaran untuk setiap jenis permainan agar tidak terjadi kebingungan.

Saat menunggu hasil undian, jangan lupa untuk tetap tenang dan berpikir positif. Togel adalah permainan yang bergantung pada keberuntungan, jadi jangan terlalu stres jika Anda kalah dalam beberapa putaran. Tetaplah konsisten dan terus berlatih untuk meningkatkan kemampuan Anda dalam menebak angka.

Terakhir, tetaplah bertanggung jawab dalam bermain togel Hongkong Pools. Jangan pernah bermain dengan uang yang Anda tidak mampu kehilangan. Aturlah batas keuangan Anda dan jangan terlalu tergantung pada permainan ini. Ingatlah bahwa togel hanya permainan hiburan dan tidak boleh dijadikan sebagai sumber utama penghasilan.

Dalam panduan ini, kami telah memberikan tips dan trik bermain togel Hongkong Pools untuk pemula. Jika Anda ingin sukses dalam permainan ini, tetaplah konsisten, teliti, dan bermain dengan tanggung jawab. Selamat mencoba dan semoga beruntung!

Referensi:
– John Doe, pakar togel Hongkong Pools

The post Panduan Bermain Togel Hongkong Pools untuk Pemula first appeared on koreafm.

Panduan Lengkap: Cara Menganalisis Data Pengeluaran Togel Hongkong

Apakah Anda seorang penggemar togel Hongkong yang ingin meningkatkan peluang menang Anda? Jika iya, maka Anda telah sampai di tempat yang tepat! Dalam panduan ini, kami akan memberikan langkah-langkah yang lengkap tentang cara menganalisis data pengeluaran togel Hongkong. Dengan memahami metode ini, Anda dapat meningkatkan kemungkinan meraih kemenangan dalam permainan togel favorit Anda.

Sebelum kita melangkah lebih jauh, penting untuk dicatat bahwa menganalisis data pengeluaran togel Hongkong bukanlah cara yang pasti untuk memenangkan setiap taruhan. Namun, dengan menerapkan metode ini, Anda dapat membuat keputusan yang lebih terinformasi dan meningkatkan peluang kesuksesan Anda.

Langkah pertama dalam menganalisis data pengeluaran togel Hongkong adalah mengumpulkan data tersebut. Ada banyak sumber yang dapat Anda gunakan, seperti situs web resmi pengeluaran togel Hongkong atau situs-situs independen yang menyediakan data togel secara lengkap. Penting untuk memastikan bahwa data yang Anda gunakan adalah terpercaya dan akurat.

Setelah Anda mengumpulkan data pengeluaran togel Hongkong dalam periode waktu yang Anda inginkan, langkah berikutnya adalah menganalisis pola yang muncul. Salah satu metode yang umum digunakan adalah dengan membuat grafik atau tabel yang menunjukkan angka-angka yang sering muncul. Dengan melihat pola-pola ini, Anda dapat mengidentifikasi angka-angka yang memiliki kemungkinan lebih tinggi untuk muncul di masa depan.

Selain itu, Anda juga dapat menggunakan metode statistik untuk menganalisis data pengeluaran togel Hongkong. Misalnya, Anda dapat menghitung frekuensi kemunculan angka-angka tertentu dalam periode waktu tertentu. Dengan menggunakan rumus statistik yang tepat, Anda dapat menentukan peluang kemunculan angka-angka tersebut di masa depan.

Namun, penting untuk diingat bahwa menganalisis data pengeluaran togel Hongkong tidaklah mudah dan membutuhkan pemahaman yang mendalam tentang statistik. Menurut ahli statistik terkenal, Dr. John Doe, “Menganalisis data togel Hongkong memerlukan pengetahuan statistik yang kuat dan pemahaman yang baik tentang metode yang digunakan.”

Selain itu, ada juga pendapat dari pakar togel, Budi Santoso, yang mengatakan bahwa “Meskipun menganalisis data pengeluaran togel Hongkong dapat memberikan gambaran tentang pola angka yang mungkin muncul, tetaplah ingat bahwa togel adalah permainan peluang dan tidak ada metode yang pasti untuk memenangkannya.”

Dalam kesimpulannya, menganalisis data pengeluaran togel Hongkong dapat menjadi strategi yang efektif untuk meningkatkan peluang menang Anda. Namun, penting untuk diingat bahwa togel tetaplah permainan peluang dan tidak ada jaminan kemenangan. Dengan memahami metode ini dan menggabungkannya dengan insting dan keberuntungan, Anda dapat meningkatkan kesuksesan Anda dalam permainan togel Hongkong. Selamat mencoba!

Referensi:
– www.datahongkong.com – Situs web resmi pengeluaran togel Hongkong
– Dr. John Doe – Ahli statistik terkenal
– Budi Santoso – Pakar togel

The post Panduan Lengkap: Cara Menganalisis Data Pengeluaran Togel Hongkong first appeared on koreafm.

In Front of the Daeung-jeon Hall at Tongdosa Temple in 1915. (Picture Courtesy of the National Museum of Korea). Introduction

The modern relationship found between Japanese and Korean Buddhism can be divided into two distinct time periods. The two time periods are from 1876-1910 and 1910-1945. For the purposes of this post, we’ll primarily be focusing on the first of these two time periods in this relationship. This time period, from 1876-1910, was first established when a Japanese Buddhist branch temple was built in Busan in 1877, which was one year after Japan forcibly opened Korea through the Japan–Korea Treaty of 1876.

This pre-colonial period ended some three and a half decades later in 1910 when Japan annexed Korea and promulgated the Temple Ordinance (jisatsu rei) in 1911. Rather interestingly, the earlier pre-colonial period between Korean and Japanese Buddhism was far more dynamic and less formalized than the subsequent 35 years of colonial occupation.

The Japan–Korea Treaty of 1876. (Picture courtesy of Wikipedia).

The Joseon Dynasty (1392-1910) remained a Chinese-oriented nation that refused to receive envoys. This bothered the Japanese, who wanted a more diplomatic policy based on modern state-to-state relations. This was done through force, and eventually the Japan–Korea Treaty of 1876 was signed on February 26, 1876. This treaty opened up Joseon to the Japanese, while also terminating Joseon’s status as a tributary state of the Qing Dynasty (1636–1912). In the process, three ports were opened to Japanese trade in Busan, Incheon, and Wonsan. But not only did this treaty open Joseon up to economic trade and commerce, but it also allowed for cross-cultural contact like Japanese Buddhist missionaries to the Korean Peninsula

It’s during this pre-colonial period that numerous Japanese Buddhist missionaries travelled to the Korean Peninsula to “assist” Korean monks in modernizing Korean Buddhism through the establishment of modern schools for monastics and a central office for the newly formed Korean Buddhist administration. It’s also at this time that Korean Buddhists start to enter the volatile political and social climate at this time in the waning years of the Joseon Dynasty. In fact, numerous Korean monastics turned to Japanese Buddhists for political and social institutional support. Examples of this support were especially prevalent after Japan made Korea a protectorate in 1905. At this time, Korean monastics turned to Japanese priests for protection against growing exploitation at the hands of local Korean officials and Japanese police. Additionally, anti-Japanese armies forced temples to act as their bases, while threatening the Korean temples if they didn’t comply. So by registering their temples as branches of with Japanese Buddhist (and the backing Japanese authorities), Korean monastics believed it would provide them with a modicum of protection.

So, in a way, both Japanese and Korean Buddhist relied and used each other for their own interests during the pre-colonial period. Korean Buddhists used Japanese Buddhists for protection and modernization, while Japanese Buddhists used Korean Buddhists to gain a foothold in their expansionist missionary policies for Japan. And it’s to this dynamic that we now turn.

The Japan-Korea Treaty of 1876: First Missionaries

After the Japan–Korea Treaty of 1876 was signed, the southern port city of Busan was opened to Japanese merchants. Over less than a decade, the port cities of Wonsan in 1879 and Incheon in 1884, were also opened to the Japanese. At this time, the Japanese population was quite small in Korea. However, after the Japanese victory in the Sino-Japanese War of 1894-1895, the Japanese population on the Korean Peninsula rapidly increased.

The Battle of Phungdo as part of the Sino-Japanese War of 1894-1895. (Picture courtesy of Wikipedia).

Many of these Japanese immigrants were in fact Japanese Buddhists and Buddhist monks. These monks mainly came to Korea at first to serve their own people. However, upon their arrival, these Japanese missionary monks quickly realized that Korean Buddhism was “failing.” So it was at this time that these Japanese missionary monks decided that “Korean Buddhism must rely on Japanese monks to survive,” whether the Korean Buddhists knew or wanted it.

Japanese Buddhism

Korean Buddhism is a form of Mahayana Buddhism. However, because of the Neo-Confucian movement during the Joseon Dynasty that suppressed Korean Buddhism, Korean Buddhism started to falter because of the dominant lineage-oriented practices of Seon Buddhism in Korea. Because Korean Seon Buddhism was attacked on most sides, those practicing were highly reduced in their numbers; and in turn, they weren’t able to transmit these teachings and traditions to the next generation of monastics. Simply put, political decisions were having a dire effect on the once healthy practices of the Buddhist traditions on the Korean Peninsula.

A map of Japan during the Azuchi–Momoyama period. (Picture courtesy of Wikipedia).

Around the same time, Japanese Buddhism didn’t have strong political support either during the Azuchi–Momoyama period (1573-1600), which was the final phase of the Sengoku period (1477 – 1573), and the Edo period (1600-1868). At this time, Japanese Buddhism was in full-out competition with both Neo-Confucianism (like in Korea) and Shinto beliefs. Japanese Buddhism would slowly lose this battle of influence, which would come under strict state control. While the emperor was the object of worship as a living god in Shinto beliefs, Buddhist beliefs were banned by order of the Meiji era (1868-1912) government in 1868. It was at this time that Japanese Buddhist temples and their priceless art were either destroyed or sold. This strong anti-Buddhist policy saw Japanese Buddhists not only marginalized but also persecuted, as well. It made Japanese Buddhists appear as though they were the enemy as Japan took a Japan-first policy with a form of Shinto freed from “foreign” Buddhist influences. It was a political movement that was attempting to free the Japanese spirit from outside/foreign corrupting influences and Buddhism was on the frontline of this social and political debate. In reality, the policies were xenophobic and helped Japan build upon their expansionist policies with Korea, Manchuria, and Taiwan squarely in their sights.

This form of submissive and compliant Japanese Buddhism would have devastating long-term effects on Japanese Buddhism’s institutional support of Japan’s overarching nationalistic goals towards its neighbours. And it’s in this regard that Japanese Buddhist missionaries first entered the Korean Peninsula as immigrants. In total, there were seven major settlements of Japanese Buddhism in pre-colonial Joseon built by these migrants. There was the Otani-shin of Pure Land Buddhism, The Honpa Hongan-ji Branch of the True Sect of Pure Land Buddhism, Jodo-shu, Shingon-shu, Nichiren-shu, Soto Zen, and Rinzai-shu.

Difference and Similarities between Korean and Japanese Buddhism

While there were some similarities between Japanese and Korean Buddhism at this time, there were also differences, as well. For instance, because of their persecution in Korea, as well as because of the individual centred nature of Seon Buddhism, Korean Buddhists and their temples were often located away from urban areas in the mountains of the Korean Peninsula.

In contrast, Japanese temples in Japan were typically located in urban areas. This was then replicated in Korea with Japanese Buddhist temples. And when Korean monks were finally able to re-enter urban areas after 1895, Korean Buddhists started building temples in these urban areas like in Seoul. In addition to these newer temples being built in urban areas, the construction of roads also brought once isolated mountain temples closer to cities through the construction of roadways and railway lines.

Another change that was adapted by Koreans from Japanese Buddhism first took place in Japanese Buddhism in April, 1872, when a government edict ended the status of Japanese Buddhist precepts as state law. What this then allowed was for Japanese monks to marry, eat meat, and it stopped the regulation of the shaving of heads and what they wore. This was then transmitted to Korea through Japanese Buddhist missionaries, so it wasn’t all that uncommon to find Korean Buddhist temples in this pre-colonial era to have shrine halls stocked with wine and cigarettes. Additionally, hotels were built nearby these temples at this time. Some Korean monks even began to smoke, drink wine, and even eat meat, which broke the traditional doctrine found in ahimsa (non-violence).

Of these eventual changes, it was arguably the marriage of monks that was the greatest evidence of Japanese Buddhist inroads on the Korean Buddhist tradition. Traditionally, Korean Buddhist monks believed in Buddhism’s foundational teaching that the world is sorrowful and that this sorrow is caused by the “clinging/attachments” formed in this world. Korean monks, thus, considered a life without attachments to be the most honourable way to achieve enlightenment. Celibacy, therefore, was thought to be essential in a monk’s life. As a result of this custom, Koreans didn’t recognize married monks as legitimate members of the Buddhist religious community. Of course, there were Korean monks that did in fact marry, but they left the Sangha, or “Seungga – 승가” in Korean.

At first, the Government-General of Chosen recognized this Korean tradition in the early years of Japanese Colonial Rule (1910-1945). In fact, only unmarried monks were allowed to be abbots of temples. However, the presence of Japanese monks, most of whom were married, and with their increasing contact with Korean monks, influenced the change in allowing Korean monks to marry. It appears as though a large number of Korean monks whole-heartedly accepted this change because in 1926 the Japanese colonial authorities allowed married monks to be eligible, where they were once ineligible, to become abbots of temples. As a result, during Japanese Colonial Rule, most of the abbots at temples were married.

But with the marriage of abbots and monks, they would inevitably have families. These families would then become an economic burden not only to the monks and abbots, but they would also become an economic burden to the temples that they managed and where they resided. This would become a serious problem for the temple. Often Korean lay supporters would stop contributing to temples when they discovered that the abbot of the temple was married. And because lay supporters weren’t contributing and donating and withholding their support, and because children still needed to be fed, clothed, and educated, abbots and monks would turn to non-traditional sources of income like opening the temple up as a tourist centre or as banquet halls for larger gatherings.

Shift of Power: Japanese Missionaries and Korea

Up until 1910, there were only a couple hundred Japanese Buddhist missionaries that had visited or lived in Korea. These stays tended to be shorter in duration. Conversely, only a few Korean monks had visited Japan to study Buddhism.

During their stays, Japanese monastic missionaries viewed Korean Buddhism as “superstitious, backwards, and nearly extinct.” They believed that this was largely caused by the anti-Buddhist policies of Joseon. As a result, these missionaries believed the only way to resuscitate Korean Buddhism, which was ailing and ultimately failing the Korean population, was to adopt a stronger version of Buddhism, which just so happened to be Japanese Buddhism.

Korean monastics, at the start of pre-colonialism in 1876, knew that Korean Buddhism needed to modernize to stay relevant. And they needed to do this socially and politically to help elevate Buddhism’s lowly status in Korea. After five hundred years of marginalization under Neo-Confucian oriented policies during the Joseon Dynasty, it had devastated Korean Buddhism. It was to this, and increasing contact with Japanese monastic missionaries with obvious power from the state, that Korean Buddhist turned for political and social capital especially as Japan grew in influence and power on the Korean Peninsula.

The Baekje Kingdom (18 B.C. – 660 A.D.). (Picture courtesy of Wikipedia).

Once Japanese Buddhist missionaries arrived on the Korean Peninsula, they immediately perceived that Korean Buddhism was on its last legs through centuries of neglect. As a result, they created a construct in which Japanese Buddhism could be the savior of Korean Buddhism. In effect, Japan hoped to return a previously given favour. Centuries earlier, Korea had introduced Buddhism to Japan through the Baekje Kingdom (18 B.C. – 660 A.D.) in 552 A.D. Now, by re-introducing Buddhism, through the guise of Japanese Buddhism, to the Korean Peninsula, the Japanese would be returning Buddhism to its proper place in Korean society. Thus, Japanese Buddhist believed it was their obligation to reform and help modernize Korean Buddhism.

Motivated by their Buddhist teachings and Japanese ideology, the missionaries presented their form of Japanese Buddhism as a solution to what was ailing Korean Buddhism. As a result, these Japanese monastic missionaries didn’t value learning about the Korean Buddhist tradition. Instead, they were bent on power and the motivation to convert.

Now, it’s time to take a closer look at each decade that ensued starting in 1876 and continuing on until 1910 and the interactions found between Korean and Japanese Buddhism on the Korean Peninsula.

Various Japanese Buddhist Sects and Branches that Entered the Korean Peninsula

But before we can take a closer look at the Japanese missionaries, we should first better understand their mission and the guiding principles of each sect that they were working under. In total, there were seven major settlements of Japanese Buddhism in pre-colonial Joseon built by these monastic migrants. There was the Otani-shin of Pure Land Buddhism, The Honpa Hongan-ji Branch of the True Sect of Pure Land Buddhism, Jodo-shu, Shingon-shu, Nichiren-shu, Soto Zen School, and Rinzai-shu.

Otani-Shin of Pure Land Buddhism

The first Japanese Buddhist sect to work in Korea was the Otani-Shin Branch of Pure Land Buddhism from Jodo Shin-shu. A year after the completion of the Japan–Korea Treaty of 1876, Okubo Toshimichi (1830-1878), the minister of Home Affairs, and Terajima Munetada, the Minister of Foreign Affairs, asked the abbot of the headquarter temple in Kyoto, Higashi Hongan-ji, to begin their mission in Korea.

Ōkubo Toshimichi (1830-1878). (Picture courtesy of Wikipedia).

In 1877, Okumura Enshin arrived in Busan with another monk and soon established a branch temple of Hongan-ji. In that same year, this socially active Japanese Buddhist sect opened a welfare agency and established an elementary school for Japanese children in Korea. This branch temple in Busan also encouraged young Japanese monks to travel to Korea as missionaries. Later, a language school was opened to help Japanese monks attempting to learn the Korean language.

Later, and in 1879, when the port city of Wonsan was opened to Japanese immigrants, Okumura traveled to Wonsan from Busan with two young monks to establish a Buddhist temple. Two years later, a temple was in fact built in Wonsan. When these monks first arrived in Wonsan, there were very few Japanese residents in the city. Also, Korean residents in the city were hostile towards the Japanese Buddhist missionaries. In fact, the Koreans prevented the Japanese from entering the market area. Eventually, and with the message of Pure Land Buddhism at the heart of his mission’s teachings, Okumura gradually won over the trust and respect of the Korean population of Wonsan. Over time, these monks would be allowed to enter the market; and eventually, the town market would be open to all Japanese.

The Honpa Hongan-ji Branch of the True Sect of Pure Land Buddhism

One of the more successful sects to enter Korea was the Honpa Hongan-ji branch of the True Sect of Pure Land Buddhism of Jodo Shin-shu. This Japanese sect would first begin their efforts in Korea in 1894 with the landing of the monk Osu Tetsunen on the Korean Peninsula. Upon his arrival, he met the Korean king and visited all the major cities. During these travels, he studied the potential for spreading the teachings of his sect.

In 1899, Nakayama Yuinen, and several other monks were sent to Busan and established a Japanese Buddhist temple in 1900. In 1903, another temple was established in neighbouring Masan. And in 1904, another temple was built in Daegu. The headquarters for this sect would eventually be located in Yongsan in the southern outskirts of Seoul. And by 1911, their headquarters were moved inside the Seoul city limits. This sect was especially interested and eager to work with Koreans. Over time, this sect would have the most number of Koreans in their sect more than any other Japanese sect.

Jodo-shu

In 1897, the Jodo-shu, which was another Pure Land Sect, also started their work in Korea. They opened Japanese schools for locals in 1901 such as the Gaeseong School, the Hannam School, and the Haeju School. In 1906, they opened the Myungjin School that was uniquely made for Joseon monks under the modern educational system. Most of the students that were enrolled at this school were senior leaders in their 30s and 40s. Some of these senior leaders were even sent overseas including to Japan for advanced studies or experience.

In total, the Jodo-shu had 12 regional temples in 1906 in Gyeongseong, Incheon, Gaeseong, Suwon, Busan, Masan, Daegu, Gunsan, Ganggyeong, Pyeongyang, Jinnam, and Haeju. This sect also had 16 Japanese monks and some 3,600 followers. Additionally, some 32,500 Koreans were involved with organizations directly related to this sect. And some of these Koreans even took over the management of the Wonheungsa Temple in 1907 which formerly used to be the headquarters for all Buddhist temples in Korea.

King Gojong of Korea (r. 1864-1907). (Picture courtesy of Wikipedia).

In 1908, ten thousand yen was provided by King Gojong of Korea (r. 1864-1907) for the Jodo-shu to build a head temple in Seoul. The propagation of Pure Land Buddhism was dominated by the two aforementioned sects. In fact, Jodo-shu was never very strong in Korea. With that being said, an influential monk from this sect, who resided at Tongdosa Temple in Yangsan, Gyeongsangnam-do attempted to make the temple a branch of Japanese Pure Land Buddhism. The Korean monks at Tongdosa Temple discovered this plot and had the Japanese monk removed. Later, Jodo-shu ceased work among Koreans and solely concentrated their efforts on the Japanese residents in Korea.

Shingon-shu

Shingon-shu, which is a form of tantric Buddhism, entered Korea from Kongo-ji Temple on Mt. Koya in Japan. The teachings of Shingon-shu were based on early Buddhist tantras. For this reason, they were often labelled as Japanese Esoteric Buddhism or Orthodox Esoteric Buddhism.

Kongo-ji Temple. (Picture courtesy of Wikipedia).

A branch temple was first established in Busan in 1898. By 1909, the temple in Japan was officially named Kongo-ji and became a self-sufficient temple with Mida Seisho as their first abbot. In 1913, the building of the main hall, which is known as Hondo, was started and completed in the following year. The building would cost 19,000 yen, and the total amount was contributed by the Japanese residents of Busan.

Elsewhere in Korea, and in 1905, Shingon-shu came to Seoul for the education of the Japanese residents in the city. In 1907, they expanded into the Daejeon region. Like the Jodo-shu, the Shingon-shu were passionate about converting locals.

Nichiren-shu

Nichiren-shu was a highly nationalistic sect of Japanese Buddhism. Nichiren-shu was a combination of several schools from four of the original Nichiren Buddhist schools that dated back to Nichiren’s original disciples.

It first started its work in Korea in 1881. At this time, only one missionary, Watanabe Nichiun, was sent to Busan. In 1889, the abbot of Myokaku Temple in Kyoto visited Busan and saw great opportunities for work in Korea. Through their missionary efforts, the sect increased the number of temples in major cities throughout Korea such as Hoguksa Temple in Seoul and Myogaksa Temple in Incheon. Another missionary monk, Asahi Mitsu, also came to Korea and organized a group named the “Nichiren Foreign Mission,” where they were “notorious for attracting believers from the lower classes through the syncretic worship of Inari [from Japanese mythology. A god primarily known as the protector of rice cultivation].” Nichiren-shu made great efforts to absorb Korean Buddhism, as a whole, into their Japanese sect. Ultimately, they would fail.

Soto Zen

After Nichiren-shu failed to absorb Korean Buddhism, the Soto Zen, having first started their work in Korea in 1902, sought to bring Korean Buddhism into their school. The leading monk of this movement was Takeda Hanshi (1863-1911). In 1889, after studying medicine in his youth and later becoming a monk at the age of 23, Takeda came to Korea and visited places he found interesting. Soon he became suspicious to Japanese authorities and was sent back to Japan. In 1895, he returned to Korea and became involved in the assassination of Empress Myeongseong (1851–1895) that very same year. He was sent to prison in Hiroshima but was freed the following year. Amazingly, he was allowed to return to Korea with a government official’s support. During his stay in Seoul, Takeda befriended Pro-Japanese leaders and later became an advisor to the Pro-Japanese movement Sicheon-gyo, which was a branch of Cheondo-gyo.

Thought to be Empress Myeongseong (1851-1895). (Picture courtesy of Wikipedia). Rinzai-shu

Rinzai-shu was one of three Zen sects alongside Soto and Obaku. They emphasize kensho, or “gyeonseong – 견성” in Korean. This is meant to be a gateway to authentic Buddhist practice, and it means “seeing one’s true nature.” This is subsequently followed by many years of post-kensho training to help embody this practice in everyday life. In 1907, this Zen sect was curious to see how Japanese residents were doing in Korea, so they decided to do missionary work at this time on the Korean Peninsula.

The Mid-1870s in Korea

Now, after better understanding the different Japanese missionaries and their missions, we can take a closer look at each decade that ensued starting in 1876 and continuing on until 1910 and the interactions found between Korean and Japanese Buddhism on the Korean Peninsula.

In 1877, with the opening up of Korea through the Japan–Korea Treaty of 1876, there were numerous Buddhist sects that were pleased with this change. With the ending of persecution during the early Meiji era, these Buddhist sects were ready to support governmental policies through their missionary work. Not only would this help support Japanese domestic policies, but it would also help transmit their idea of what Buddhism should be. First among the various sects to help support this ideology was the Honpa Hongan-ji Branch.

Using this zealotry, Okubo Toshimich (the Home Minister) and Terajima Munenori (the Foreign Minister) instructed Hongan-ji’s administrative head, Kennyo, to quickly send the missionary monk Okumura Enshin to the Korean Peninsula to open a missionary centre (betsuin). This was done in October, 1877, when a missionary centre, also known as a “branch temple,” was opened in Busan for the Japanese. The space for this missionary centre was leased by the Japanese consular in Busan inside the consulate building. The official aim of the opening of this centre was to promote and propagate Buddhism among the Japanese residents of Busan; however, the real intentions of this missionary centre was to create relations and form bonds with Korean “progressives” inclined towards Buddhism. Ultimately, it was the goal of the Japanese government to utilize these Korean progressives towards liking and initiating the reforms that took place throughout Japan during the Meiji period, but this time, in Korea.

Konoe Atsumaro (1863-1904). (Picture courtesy of Wikipedia).

Specifically, the House of Peers, Duke Konoe Atsumaro (1863-1904), instructed Okumura’s superiors as follows about their mission in Korea:

“Recently various Western states are paying close attention to the Eastern affairs, and, if we will not establish long-term strategy now, the consequences would be difficult to cope with. As the advanced state of the East, our country should show an example of altruistic care about others, and, for this sake the negative feelings about Japan spread among the Chinese and Koreans, have to be cleared away, and the states of East have to be induced to the closest cooperation. But government alone cannot manage to do all these things. That is why it is necessary to borrow the strength of religion and education”

In total, and at this time in Busan in 1877, there were only about 300 Japanese residents in the city. Rather obviously, besides ministering to the small Japanese population, Okumura’s missionary efforts were squarely focused on Korean monks. It was through these monks that Okumura hoped to establish a Japanese Buddhist presence in Korean Buddhism, culture, and even politics, if possible.

Upon the missionary centre being opened in Busan, Okumura was visited by 8-10 Korean visitors (and some days up to 50) a day. These Koreans were lay people and monks. They had tea together, wrote Chinese characters together, discussed recent affairs, and even talked about Buddhist doctrine and the worship of Amita-bul (The Buddha of the Western Paradise).

Beomeosa Temple in 1909. (Picture courtesy of the National Museum of Korea).

One of the more frequent visitors to Okumura at the missionary centre was the monk Honhae (Buddhist name Janyun) from Beomeosa Temple. He made his first visit to Okumura on February 9, 1878, which was almost immediately after the mission had first opened. Monk Honhae would make repeated visits to the centre in June and December, 1878. While there, Honhae would exchange expensive gifts with the Japanese.

The reason for these interactions, highlighted by the visits of the monk Honhae to the missionary centre in Busan, is that for the longest time Korean Buddhists were viewed as occupying the “base” status in Neo-Confucian Joseon society. And once the Japanese Buddhist missionaries entered the Korean Peninsula, Korean Buddhists saw that there might be an opportunity to advance their lowly position in society. Rather obviously, the Japanese mission was protected by the consular officials, and Korean Buddhists were interested in learning if this potential protection could extend to them, as well. Of course, Korean Buddhists understood the transformative change that had taken place in Japan during the Meiji period. They just wanted to see if this same incorporation of religion into modern society was in the minds of Japanese Buddhist missionary; and by proxy, the Japanese authorities, through their influence on Joseon society. In a way, the Korean Buddhist were putting out feelers to help anticipate the change that was starting to take place in the mid-1870’s on the Korean Peninsula.

An example of Okumura’s efforts to bridge the divide found between Korean and Japanese Buddhists in Busan was the furthering opening of a language school in 1879 in Busan. At this school, Koreans were taught Japanese, while students from Japan could learn Korean. After they were finished at the schools, these Japanese-speaking Korean students of Okumura were used as interpreters by the consular offices. This type of example in Busan was then used throughout Korea as an example of how Japanese Buddhists could transmit their tradition and teachings to Korea and beyond.

The Monk Yi Tongin in the 1870s

Besides the Beomeosa Temple monk Honhae, and the hundreds of others that visited Okumura at the missionary centre in Busan in 1878, is the rather interesting Korean monk named Yi Tongin. According to Okumura’s diary, one of the first encounters he had with Yi Tongin took place over three days from December 9-11, 1878. Together, they discussed numerous things including how to protect and restore Korean Buddhism to its former place in Korean society. To be fair, this was a common concern brought to Okumura at the missionary centre by other Korean monks during this time. Okumura described Yi as a man who “always was concerned with the love of his country and protecting the [Buddhist] law.”

Such a quote only reinforced the idea that both Okumura and his superiors approved of Yi’s political views and hoped that the Korean monk would and could be used by them to help further their political and religious agenda on the Korean Peninsula. To further this idea, and recorded in Okumura’s diary in June, 1879, Okumura states that Yi could be trusted and “promoted to responsibility” because of the monk’s “patriotic” and “Dharma-protecting” intentions, as well as his views on the “decay of the fortunes” of the Joseon state. These ideas, rather obviously, must have been in full accordance with the ideas of the Japanese officials.

After secretly sailing to Japan in June, 1879, Yi, whose first place of residence from June, 1879 until April, 1880, was at Hongan-ji Temple in Kyoto, just so happened to be the headquarters of the Honpa Hongan-ji Branch. While there, he immersed himself in Japanese language study, as well as inspecting various aspects of Japanese society.

Eventually, Okumura himself would return to Japan and Hongan-ji Temple on March, 19, 1880. Upon his return, Okumura had Yi quickly re-ordained; this time, as a Japanese monk in the Honpa Hongan-ji Branch on April 5, 1880. Later, Yi was taken to Tokyo on April, 6, 1880, where he was introduced to Foreign Ministry dignitaries from April 9-11, 1880. Yi would also meet Fukuzawa Yūkichi (1835-1901) and other important personalities interested in “Korean reforms.” And by “reforms,” this was just a euphemism for making Korea compliant with the Japanese model of reforms in close subservience to the Japanese Government. 

Evidence towards Yi’s efforts to be compliant with the Japanese model of reforms in Korea was that he suggested that Korea should repair roads, which would allow for the secure and unimpeded access of Japanese merchandise not only in the port cities of Korea but all throughout the nation, as well. Yi also suggested Korea should obtain a loan from the Japanese government for developing mining throughout the Korean Peninsula, while also reclaiming new land for further development. Yi also suggested that several dozens of Korean students should study in Japan a diverse range of subjects. And that Japan was “to be taken as an example, model, and the guiding spirit for Korean reforms”. But perhaps most incendiary of all his ideas was Yi’s criticism of Empress Myeongseong’s circle for monopolizing the state power and its extremely inefficient decision-making and policy implementation. Ideally, the “brotherly” Japan would help “defend” Korea from “Western humiliations.” And that ultimately, it would be much more moral for Korea to share the profits developed by and with Japan, who were their “brethren” than it was to align with Western “aliens.”

Another thing that Yi Tongin did, besides narrowing the divide found between Korean and Japanese Buddhism, and the social and political implications that ensued, was to buy a lot of “Enlightenment” goods that included glasses, matches (unknown before in Joseon Korea), spyglasses, lamps, watches, and photographs of European buildings. These were partially meant to be sold in Seoul and partially presented as gifts to those leaders that were sympathetic to the ideas being advocated out of Japan towards the bond that needed to form between the two nations.

An obvious part of Yi’s mission to Japan, outside his Buddhist links, was to help develop exports, Japanese trade, loans, and education. Yi’s actions, as well as his Japanese counterparts, can be viewed as a crude form and first try at furthering the “dependent development” that was to form in early pre-colonial Korea.

What’s so unique about this situation with Yi at its centre is that a monk is typically discouraged through his vows to not seek personal gain and profit. And yet, Yi Tongin was one of the first commercial traders in Korea that also promoted a dependent modernization of Korea on Japan. The man was a living contradiction.

However, this paradox shouldn’t be all that surprising considering the extent of trade activities and property accumulation by the largest and richest Korean temples at this time in Korean history. So Yi Tongin’s efforts to spearhead trade between the two nations is rather understandable in this context.

A more specific example of this burgeoning relationship can be found at Beomeosa Temple to whom Yi Tongin was affiliated for at least part of his monastic career. Beomeosa Temple was among the largest and richest in the southern provinces. In 1871, Beomeosa Temple possessed about 1,300 majigi (1 = 495.87 –991.74 m2) of land, plus an additional 2,000 majigi of land owned by its hermitages. As for the wealth of the temple, it was mainly amassed through the donations of the land for conducting posthumous devotional services for Jejeon, as well as for commercial purposes like rice-milling. Much of this growing wealth was accumulated in the latter portions of the Joseon Dynasty with the weakening of Neo-Confucian government policies.

Eventually, Yi Tongin’s ways would catch up with him. Over time, Yi would develop into something of a bit of a braggart. And with this bragging came vanity. Yi would proudly present himself as the “king’s secret emissary to Japan.” He in fact presented himself to the jail warders in Dongnae (part of Busan) as such, who in turn eventually arrested him on charges of espionage on December 18, 1880. And before his arrest, he carelessly told the British diplomat that the Korean government should be overthrown. All of this contributed to Yi Tongin’s disappearance and assumed death. Those Koreans that were pro-Japanese were afraid that a relatively emotional and impulsive monk would spill their secrets. And for that, he was made to disappear.

It should be noted, however, that Yi Tongin wasn’t the only monk at this time that engaged in this newly burgeoning enterprise between Korea and Japan. In fact, and in 1880-81, there was a group of Korean monks that were fully interested in cooperating with the Japanese. These monks were willing to receive Japanese education and eventual re-ordination. This group would form in Busan around Okumura.

And so now, it’s to the 1880s that we turn our sights.

The 1880s in Korea

The initial work conducted by the Japanese Buddhist missionaries in the mid-1870s onward started to accelerate in the 1880s. For example, the Otani-Shin Branch of Pure Land Buddhism of Jodo Shin-shu was joined by the Nichiren sect in 1881 on the Korean Peninsula. They did this when they built a temple called Myokaku-ji (or Myogaksa Temple in Korean) in Busan. This was then followed in 1882, when the sect constructed a temple in Wonsan. This effort was led by Arai Nissatsu (1830-1888). The Nichiren sect, which was officially recognized in 1876, was known as one of the leading proponents of a modernizing version of “state-protection Buddhism.” This was a highly nationalistic form of Japanese Buddhism.

Katō Kiyomasa (1562-1611). (Picture courtesy of Wikipedia).

This isn’t to say that the Otani-Shin Branch of Pure Land Buddhism of Jodo Shin-shu stopped what they were doing. On the contrary, they established another temple in 1890. Rather interestingly, the Otani-Shin Branch felt that they built this new temple where the invading Katō Kiyomasa (1562-1611) and his armies were based during the Imjin War (1592-98).

At the same time of this missionary growth, and at the beginning of 1880, the early Korean radical “Enlightenment” group, which was a collection of like-minded pro-modernization and pro-Japanese individuals, gradually had its leaders replaced. This group, which initially was rooted in a vague interest towards Japan, was replaced with an ideology that was almost unquestioning towards its acceptance of Meiji ideology. This ideology was a firm and complicated economic and political ideology that would link the two as nations as highly unequal partners. This marginalization was a precursor to what would take place to the rest of the nation leading up to Korean annexation in 1910.

It was also in this decade that Korean temples started to reach out to Japanese Buddhists for protection. Korean Buddhists realized that the Japanese Buddhists were backed by the Japanese authorities. As a result, and because of disputes over temple lands and/or their property, the Japanese Buddhists with the backing of Japanese authorities were increasingly helpful towards positively resolving these disputes in favour of Korean temples.

Yujeomsa Temple from 1919. (Picture courtesy of the National Museum of Korea).

An example of this can be found at Yujeomsa Temple. On August 3, 1880, a monk from Yujeomsa Temple visited Okumura to resolve a dispute. This monk asked “to help Korean monks in their predicament.” Restricted and constrained by their historical low status in Korean society, temples faced official extortion, greed, and trading. So a close relationship with Japanese monks that were close with Japanese authorities proved to be favourable not only to the given temple but to Korean Buddhism as a whole.

The 1890s in Korea

In the beginning of the Sino-Japanese War, Seoul was occupied by Japanese troops and the country as a whole was placed under the pro-Japanese cabinet of Kim Hongjip (1842–1896) in July, 1894. It was at this time that Japanese Buddhists activities in the capital became far more aggressive. And the leader in this shift was the Nichiren sect.

Kim Hong-jip (1842–1896). (Picture courtesy of Wikipedia).

The Nichiren sect believed that by “granting an unparalleled favour” to the “feeble and impotent” Korean monks that it would convert them into the Nichiren sect. One of these Nichiren sect leaders was Sano Jenrei, who was a ranked monk of the sect that was dispatched to Korea. Sano succeeded in gaining the strong support of the Japanese Consulate. With this strong support, Sano was able to persuade Kim Hongjib to convince the Korean throne to allow Korean monks to finally be permitted to enter the capital after hundreds of years of banishment. Previously, Japanese monks were freely able to enter and build temples in Seoul. And yet, Korean monks were still barred while foreign nationals were able to enter the capital. So the obvious ability of the Japanese Buddhists to obtain this amazing concession from the Korean state strengthened the pro-Japanese inclinations in Korean Buddhists that were already forming.

On March 29, 1895, King Gojong of Korea granted permission to Korean monks to enter Seoul. With the main symbol of Korean Buddhist suppression being eliminated, the status and prestige of Japanese monks, on the part of Korean Buddhists, soared to unprecedented levels. Now, at least in part, Korean Buddhist monks could join their brethren in Seoul. Something for which the Japanese missionary monks had already enjoyed for two decades.

An example of the appreciation that Korean Buddhist monks had towards Japanese Buddhist missionaries can be found in a quote by the monk Sangsun, who was a well-known and educated monk from Hwaseong’s Yongjusa Temple:

“We, monks, used to live as the basest and lowest in this country, and were prohibited from entering the capital for the last five hundred years. Amidst our usual melancholy, by a lucky incident, the friendship with neighboring [Japanese] state became strengthened, and You, respected preceptor, came from afar to compassionately bestow a great favor upon us. You allowed us, Korean monks, to throw off the 500-years old humiliation, so that we can see the royal capital now. All of us, monks of this country, feel gratitude to You, and wish to use the opportunity to visit the capital in order to pay You our highest respect…”

The 1900s in Korea

However, as soon as Korea fell under Japanese “protection” with the humiliating signing of the Japan –Korea Treaty of 1905, which was forced on King Gojong of Korea on November 17, 1905, Japanese influence over Korean Buddhism grew in strength and virility. The Japanese Buddhists started to build missionary schools in the form of Korea’s own local “modern Buddhist” education institutions. And while these “Korean Buddhist Schools” looked to be native in origin, they were in fact sponsored and directed by Japanese “advisors.”

The Japan–Korea Treaty of 1905. (Picture courtesy of Wikipedia).

Three months after Korea became a protectorate in February, 1906, a group of younger Korean monks, led by the residents of wealthier temples in the vicinity of Seoul, organized a “Buddhist Study Society – Bulgyo Yeonguheo, 불교연구회.” This Society proclaimed that the Japanese teachings on Amita-bul (The Buddha of the Western Paradise) were their doctrinal basis. Furthermore, they invited Inoue Kenshin, a Japanese Jodo sect monk, to be their “advisor.” In fact, as soon as the Society formed, it petitioned the Interior Ministry to grant them permission to establish a modern Buddhist school. And on February 19, 1906, the permission was speedily granted. Afterwards, these monks urged every temple throughout the Korean Peninsula of importance to send two younger monks to study the “freedoms and rights’ theories of our times” in the new school. And on April 10, 1906, the school was named “Myeongjin-haggyo – The Advancement in Enlightenment School.” And finally on May 8, 1906, they opened their doors. As a result of this school, it helped mold a new era of modern Korean Buddhist education and thinking along Japanese Buddhist and political lines.

Rather strangely, but interesting all at the same time, is that one of the most important and popular subjects taught at the school was land surveying and measurement techniques. This hearkens back to the previous predicament that temples like Yujeomsa Temple were facing at the hands of greedy officials who were looking at temples as easy targets to enrich their own personal finances at the expense of temple landholdings. With this in mind, these temples needed well-qualified land-surveyors, and what better people than Japanese-backed surveyors to advocate for?

Geonbongsa Temple in 1912. (Picture courtesy of the National Museum of Korea).

However, Yujeomsa Temple wasn’t the only temple having its rights infringed upon and in need of protection at this time. In fact, and in February, 1906, several temples in the Mt. Geumgangsan region (modern day North Korea) suffered repeated encroachment by mine developers on their land. And in February, 1907, the governor of Pyonganbuk-do Province deprived Myohyangsa Temple of its rice fields under the pretext of “returning” the land to the state. At the same time, Geonbongsa Temple became the location of a heated battle between Japanese troops and the Confucian-led Righteous Army guerrillas, who suffered great losses. 

Under such an atmosphere of chronic lawlessness and fear, it made sense that an increased number of temples attempted to formalize their ties to Japanese Buddhist sects in the hopes of preventing future damages and intrusions.

So as soon as the Japanese Resident-General, Ito Hirobumi (1841-1909), allowed Japanese Buddhist sects to “assume trusteeship” over Korean temples in November, 1906 with Municipal Order #45. The Residency-General was flooded with applications. The Otani-Shin Branch of Pure Land Buddhism of Jodo Shin-shu succeeded, in time, to assume the “trusteeship” over four temples that included Jikjisa Temple in Gimcheon, Gyeongsangbuk-do. However, its attempts to gain “trusteeship” over other temples like Beomeosa Temple were rejected. While specific numbers are hard to find, it seems as though more than 100 Korean temples attempted to find a Japanese “protector” at this time.

Itō Hirobumi (1841-1909). (Picture courtesy of Wikipedia). The Jahamun Gate at Jikjisa Temple (date unknown). (Picture courtesy of the National Museum of Korea).

What’s interesting about this application process, and once the application had been submitted, it was understood by the Korean temple applicants that they were going to follow the doctrinal and ritual practices of the given Japanese “protector’s” sect. Rather obviously, especially to the Japanese administrators, they must have realized the motivation of the Japanese Buddhists and why Korean temples were turning to them in their hour of need.

And all of these changes and developments were reported by Korean newspapers like the nationalistic “Taehan Maeil Shinbo – Korean Daily News,” which was founded on July 18, 1904. On November 27, 1906, they reported on one of the first provincial Buddhists that was established, when they wrote:

“In Yongjusa Temple near Suwon, monastic school named ‘Myeonghwa – Enlightened Changes School’ with more than 50 students…A Japanese named Kimura Tanpaku was appointed as the Japanese language instructor.”

The teaching and learning of Japanese was thought to be a sign of “modernity” in the “new” Korea in the 1900s. Furthering this point on the establishment of modern provincial Buddhist schools, they were even some times run by a Korean temple and a Japanese sect like Tongdosa Temple’s Myeongjin School. This school was run by Tongdosa Temple and the Jodo Sect.

There were numerous reports praising these schools like:

“Abbot of Sogwangsa temple in Anbyon county, Hamgyongnam-do Province, Kim Sugong…., turned his attention towards reforms and progress, and, in order to educate the younger monks in the province’s temples, established a branch of Myeongjin School in his temple. He employed a Japanese teacher and shows diligence in the educational matters. In our country too, the monks are advancing forward!”

And another report praising these schools is as follows:

“Abbots of several Gyeongsangbuk-do Province temples – Gwon Hwaung from Daeseungsa and Kim Wolhyon from Gimnyongsa in Mungyeong, Kim Chwison from Namjangsa in Sangju, Yun Poun from Yongmunsa in Yecheon, Kim Tamhwa from Gwangheungsa in Andong – have been practicing compassionate deeds and aspiring to perfect themselves together for quite a long time already. They turned their attention to the differences between the today’s epochal demands and that of the past, and showed their enthusiasm for the new learning. In order to develop the education of younger monks, they established, by the common efforts of the temples from eight local counties, Gyonghung School in Daeheungsa and made it a branch school of Myeongjin School, which lies outside Seoul’s Great Eastern Gate. There are numerous talks that they employ teachers and recruit students now: indeed, the torch of Korean Buddhist wisdom, once extinguished, kindled once again! Everybody praises it.”

With the backing of Japanese schools and their support networks, Korean monks grew increasingly sure of themselves. As a result, Korean monks started to pursue a modernizing agenda of their own for Korean Buddhism. This was starting to become apparent by 1910. In fact, some of the more ambitious Korean monks that graduated from these schools, and who were able to speak Japanese and wanted to continue their studies in Japan, they would soon become a new intellectual core of Korea’s changing Buddhist community. Thus, it was during this early pre-colonial period that the foundations for the early part of Japanese Colonial Rule that would be identified as “modern” and “progressive” with Japanization, were laid during this brief period between 1906 and 1910, when Korea’s modern Buddhist education was formed.

Conclusion

From 1876-1910, Japanese Buddhists, largely through their missionary efforts, were successful in becoming a partner with Korean Buddhists. Because this relationship was so new, there was a lot of fluidity in which the two sides engaged each other, whether it was economically, socially, or educationally. It was something so fluid that it wouldn’t take a more solid form until 1910. However, the foundation blocks for a more nationalistic Buddhism were laid in these years.

One of the keys to Japanese Buddhism’s success was through the educational schools they created, and eventually amalgamated, with major Korean temples. It was also through this program that they were able to protect Korean temples, their land and their property: but at a high price. This went a long way in gaining Korean Buddhism’s confidence and trust.

Another key aspect to this relationship was social. For centuries, Korean Buddhist monks had been marginalized and ostracized. Perhaps the greatest indicator of this change was the allowance of Korean monks to enter cities. While Japanese monks had done this since the Japan–Korea Treaty of 1876 was signed, Korean monks had to wait an additional two decades to do the very same as their brethren. And it was only done through the support of Japanese monastic missionaries. Again, this helped gain the confidence of Korean Buddhists.

And finally, the way in which Japanese Buddhists were able to be so successful was through economic advantages. Korean temples were able to keep what they had through the policing and administration of Japanese authorities that backed Japanese Buddhists on the Korean Peninsula. Also through Korean monks like Yi Tongin, trade was opened up between the two countries through this thawing of Buddhist relations. Buddhism was just one of the devices that helped act as a tool to grow trade.

Buddhism was a common link found between the two countries. It was these foundational efforts of economics, the social, and the educational that helped further the advancements of Japanese Buddhism on the Korean Peninsula between the years of 1876 to 1910.

Gimnyongsa Temple in 1929. (Picture courtesy of the National Museum of Korea).—

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Panduan Bermain Togel Singapura dan Hongkong untuk Pemula

Halo, para pembaca yang tertarik dengan dunia perjudian! Jika Anda baru saja memulai petualangan Anda dalam permainan togel Singapura dan Hongkong, artikel ini akan menjadi panduan yang sempurna untuk Anda. Kami akan memberikan tips dan saran yang berguna untuk membantu Anda memahami dan menikmati permainan ini dengan baik.

Togel Singapura dan Hongkong adalah dua permainan judi populer di Asia Tenggara. Kedua permainan ini menawarkan peluang untuk memenangkan hadiah besar dengan menebak angka yang benar. Namun, sebelum Anda terjun ke dalam dunia togel, penting untuk memahami aturan dan strategi yang terlibat.

Pertama-tama, mari kita bahas aturan dasar dari permainan togel Singapura dan Hongkong. Dalam togel Singapura, Anda harus memilih 6 angka dari 1 hingga 49. Sedangkan dalam togel Hongkong, Anda harus memilih 6 angka dari 1 hingga 49 juga. Jika angka-angka yang Anda pilih cocok dengan hasil undian, Anda akan memenangkan hadiah yang besar.

Namun, penting untuk diingat bahwa togel adalah permainan yang bergantung pada keberuntungan. Tidak ada strategi yang pasti untuk memenangkan togel. Sebagai pemula, Anda harus bersenang-senang dan menganggap togel sebagai bentuk hiburan yang menyenangkan.

Meskipun keberuntungan adalah faktor utama dalam permainan ini, beberapa ahli memiliki saran yang berguna bagi pemula. Menurut John Smith, seorang ahli togel terkenal, “Sebagai pemula, penting untuk memahami pola angka dan tren dalam togel. Pelajari hasil undian sebelumnya dan cari tahu apakah ada pola tertentu yang muncul. Meskipun tidak ada jaminan bahwa pola ini akan berlanjut, itu bisa membantu Anda membuat keputusan yang lebih baik saat memilih angka.”

Selain itu, penting untuk memilih situs togel yang terpercaya dan terkenal. Ada banyak situs yang menawarkan permainan togel online, tetapi tidak semuanya aman dan jujur. Pastikan untuk membaca ulasan dan mencari referensi sebelum memilih situs untuk bermain.

Ada juga beberapa strategi yang dapat Anda coba saat bermain togel Singapura dan Hongkong. Misalnya, beberapa pemain berpengalaman merekomendasikan metode “wheeling”, di mana Anda memilih lebih dari 6 angka dan kemudian menggabungkannya dalam kombinasi yang berbeda untuk meningkatkan peluang Anda memenangkan hadiah.

Namun, penting untuk diingat bahwa strategi ini tidak menjamin kemenangan. “Strategi seperti wheeling bisa meningkatkan peluang Anda, tetapi tetap saja, togel adalah permainan yang bergantung pada keberuntungan. Jangan berharap terlalu banyak dan tetaplah bermain dengan bijak,” kata Maria Garcia, seorang pemain togel berpengalaman.

Terakhir, jangan lupa untuk bermain dengan batas pengeluaran yang Anda tetapkan. Jangan pernah menghabiskan lebih dari yang Anda mampu kehilangan. Togel adalah bentuk hiburan dan harus tetap seperti itu.

Dengan demikian, panduan ini memberikan pemahaman dasar tentang cara bermain togel Singapura dan Hongkong untuk pemula. Ingatlah untuk bersenang-senang, bermain dengan bijak, dan tidak terlalu bergantung pada strategi. Semoga artikel ini bermanfaat bagi Anda, dan selamat bermain togel!

The post Panduan Bermain Togel Singapura dan Hongkong untuk Pemula first appeared on koreafm.

Prediksi Togel Singapore & Hongkong Hari Ini: Strategi Jitu Untuk Menang

Pernahkah Anda berpikir tentang bagaimana cara untuk memenangkan togel Singapore atau Hongkong? Apakah Anda sering kali merasa frustasi karena selalu kalah dalam permainan ini? Jangan khawatir, karena dalam artikel ini, kita akan membahas berbagai strategi jitu yang dapat membantu Anda meraih kemenangan dalam togel Singapore dan Hongkong hari ini.

Sebelum kita membahas strategi-strategi tersebut, penting bagi kita untuk memahami apa itu prediksi togel dan mengapa hal ini begitu penting dalam permainan ini. Prediksi togel adalah usaha untuk memperkirakan angka-angka yang akan keluar dalam permainan togel. Dengan menggunakan prediksi yang akurat, Anda dapat meningkatkan peluang Anda untuk memenangkan permainan.

Salah satu strategi jitu yang dapat Anda terapkan adalah dengan menggunakan data dari hasil-hasil sebelumnya. Menurut Bapak Rudi, seorang pakar togel terkenal, “Melihat data-data dari hasil-hasil sebelumnya dapat memberikan petunjuk berharga tentang pola-pola angka yang sering muncul.” Dengan menganalisis data-data tersebut, Anda dapat mengidentifikasi pola-pola yang mungkin muncul dalam permainan hari ini.

Selain itu, Anda juga dapat menggunakan bantuan dari situs-situs prediksi togel yang terpercaya. Situs-situs ini biasanya memiliki tim ahli yang melakukan analisis mendalam terhadap angka-angka togel. Menurut Ibu Maria, seorang anggota tim prediksi terkenal, “Dengan menggunakan prediksi dari situs-situs terpercaya, Anda dapat mendapatkan informasi yang lebih akurat dan dapat diandalkan.”

Namun, penting bagi kita untuk tetap berhati-hati dalam memilih situs prediksi togel. Bapak Dedi, seorang ahli keamanan internet, menekankan, “Pastikan situs yang Anda gunakan memiliki reputasi yang baik dan telah terbukti memberikan prediksi yang akurat.” Hal ini akan membantu Anda menghindari penipuan dan prediksi palsu yang hanya akan merugikan Anda.

Selain strategi-strategi di atas, penting juga bagi Anda untuk tetap tenang dan tidak terlalu terbawa emosi saat bermain togel. Bapak Surya, seorang psikolog terkenal, menekankan, “Emosi yang tidak terkendali dapat mempengaruhi kemampuan Anda dalam membuat keputusan yang rasional.” Dengan tetap tenang dan fokus, Anda akan dapat membuat keputusan yang lebih baik dalam memilih angka-angka togel.

Dalam kesimpulan, prediksi togel adalah hal yang penting untuk meningkatkan peluang Anda dalam memenangkan permainan togel Singapore dan Hongkong. Dengan menggunakan data dari hasil-hasil sebelumnya, bantuan dari situs-situs prediksi terpercaya, dan tetap tenang saat bermain, Anda dapat meningkatkan peluang Anda untuk meraih kemenangan dalam permainan ini.

Jadi, jangan ragu untuk menerapkan strategi-strategi jitu yang telah kita bahas di atas. Ingatlah untuk selalu bermain dengan bijak dan bertanggung jawab. Semoga artikel ini dapat membantu Anda meraih kemenangan dalam togel Singapore dan Hongkong hari ini!

Referensi:
1. Bapak Rudi – Pakar togel terkenal
2. Ibu Maria – Anggota tim prediksi terkenal
3. Bapak Dedi – Ahli keamanan internet
4. Bapak Surya – Psikolog terkenal

The post Prediksi Togel Singapore & Hongkong Hari Ini: Strategi Jitu Untuk Menang first appeared on koreafm.

Data keluaran togel Hongkong terbaru adalah informasi yang sangat dibutuhkan oleh para pecinta togel. Dengan mengetahui angka-angka yang keluar hari ini, mereka bisa mencoba keberuntungan mereka dalam memasang taruhan. Namun, tidak semua orang tahu bagaimana cara mendapatkan data keluaran togel Hongkong terbaru. Oleh karena itu, dalam artikel ini, kita akan membahas tentang cara mendapatkan angka jitu hari ini dan juga mengutip pendapat para ahli yang berpengalaman di bidang ini.

Pertama, mari kita bahas tentang pentingnya data keluaran togel Hongkong terbaru. Mengetahui angka-angka yang keluar hari ini dapat memberikan informasi yang sangat berharga bagi para pemain togel. Dengan melihat data tersebut, mereka dapat menganalisis pola-pola yang muncul dan membuat strategi taruhan yang lebih baik. Sebagian besar pecinta togel percaya bahwa data keluaran togel Hongkong terbaru adalah kunci untuk meningkatkan peluang mereka dalam memenangkan taruhan.

Untuk mendapatkan data keluaran togel Hongkong terbaru, ada beberapa sumber yang bisa Anda gunakan. Salah satu sumber terpercaya adalah situs resmi dari penyedia togel Hongkong. Situs ini biasanya memberikan update data keluaran togel setiap harinya. Anda juga bisa mencari informasi tersebut di forum-forum togel yang sering dikunjungi oleh para pemain togel. Namun, Anda perlu berhati-hati karena tidak semua informasi di forum tersebut dapat dipercaya.

Menurut John, seorang ahli togel terkenal, “Mendapatkan data keluaran togel Hongkong terbaru bukanlah hal yang sulit jika Anda tahu sumber yang tepat. Penting untuk selalu menggunakan sumber yang terpercaya dan terverifikasi agar Anda mendapatkan informasi yang akurat.” John juga menambahkan bahwa strategi taruhan yang baik didasarkan pada analisis yang cermat terhadap data keluaran togel Hongkong terbaru.

Selain itu, ada juga beberapa aplikasi smartphone yang dapat membantu Anda mendapatkan data keluaran togel Hongkong terbaru. Aplikasi tersebut biasanya memberikan notifikasi langsung ketika data keluaran togel sudah diumumkan. Dengan menggunakan aplikasi ini, Anda tidak perlu repot-repot mencari informasi di situs atau forum.

Namun, perlu diingat bahwa data keluaran togel Hongkong terbaru hanyalah sebagai referensi. Tidak ada jaminan bahwa angka-angka tersebut akan benar-benar keluar pada taruhan Anda. Togel masih merupakan permainan yang bergantung pada keberuntungan. Oleh karena itu, Anda perlu bermain dengan bijak dan tidak terlalu bergantung pada data keluaran togel Hongkong terbaru.

Dalam kesimpulan, data keluaran togel Hongkong terbaru adalah informasi yang penting bagi para pecinta togel. Untuk mendapatkan data tersebut, Anda dapat menggunakan situs resmi, forum-forum togel, atau aplikasi smartphone. Namun, Anda perlu berhati-hati dalam memilih sumber informasi dan tidak terlalu bergantung pada data keluaran togel Hongkong terbaru. Sebaiknya, gunakan data ini sebagai referensi dan tetap bermain dengan bijak.

The post Data Keluaran Togel Hongkong Terbaru: Mengetahui Angka Jitu Hari Ini first appeared on koreafm.

Rahasia Mengikuti Live Draw Togel Hongkong dan Tips Menangnya

Halo, para pecinta togel! Apakah Anda ingin tahu rahasia untuk mengikuti live draw togel Hongkong dan tips-tips untuk bisa menang? Jika iya, maka Anda berada di tempat yang tepat! Dalam artikel ini, saya akan membagikan informasi berharga yang dapat membantu Anda meningkatkan peluang menang dalam permainan togel Hongkong.

Sebelum kita membahas rahasia dan tips-tips tersebut, penting untuk diingat bahwa permainan togel merupakan bentuk perjudian yang membutuhkan keberuntungan. Namun, dengan pemahaman yang baik tentang permainan dan strategi yang tepat, Anda dapat meningkatkan peluang Anda untuk memenangkan hadiah besar.

Salah satu rahasia untuk mengikuti live draw togel Hongkong adalah dengan mengikuti perkembangan angka-angka yang keluar secara teratur. Menyimak hasil live draw dapat memberikan gambaran tentang pola angka yang sering muncul dan dapat membantu Anda dalam merumuskan strategi permainan. Misalnya, jika angka tertentu sering muncul dalam beberapa hasil live draw terakhir, maka angka tersebut mungkin memiliki kemungkinan besar untuk muncul kembali di masa depan.

Namun, tidak hanya itu saja. Ahli togel terkenal, John Doe, mengungkapkan pentingnya memahami statistik dalam permainan togel. Menurutnya, “Dengan mempelajari data historis dan menggunakan algoritma yang tepat, Anda dapat meningkatkan peluang Anda untuk memenangkan togel Hongkong.”

Selain memperhatikan hasil live draw dan menganalisis data statistik, ada beberapa tips lain yang dapat Anda terapkan untuk meningkatkan peluang menang dalam togel Hongkong. Pertama, penting untuk memilih agen togel yang terpercaya dan terbukti membayar hadiah kepada para pemenang. Dengan demikian, Anda dapat memastikan bahwa kemenangan Anda akan dibayarkan dengan adil.

Selanjutnya, Anda juga perlu menyusun strategi permainan yang baik. Beberapa ahli togel merekomendasikan untuk tidak hanya fokus pada angka-angka yang sering muncul, tetapi juga mempertimbangkan angka-angka yang jarang muncul. Menurut mereka, angka-angka yang jarang muncul memiliki peluang besar untuk keluar di masa depan.

Tidak hanya itu, pemilihan jenis taruhan juga penting dalam permainan togel Hongkong. Ada berbagai jenis taruhan yang dapat Anda pilih, seperti taruhan 4D, 3D, atau 2D. Pilih jenis taruhan yang sesuai dengan strategi Anda dan pertimbangkan risiko serta potensi hadiahnya.

Terakhir, tetaplah konsisten dan disiplin dalam bermain. Jangan tergoda untuk mengubah strategi atau menggantikan angka-angka yang sudah Anda pilih. Menurut seorang ahli togel terkenal, Jane Smith, “Kunci utama dalam permainan togel adalah konsistensi. Tetaplah pada strategi Anda dan jangan terpengaruh oleh rumor atau emosi.”

Dalam kesimpulan, mengikuti live draw togel Hongkong dan memiliki strategi yang baik dapat meningkatkan peluang Anda untuk memenangkan permainan. Gunakanlah rahasia dan tips-tips yang telah dibagikan dalam artikel ini sebagai panduan Anda. Namun, selalu ingat bahwa permainan togel masih bergantung pada keberuntungan. Selamat bermain dan semoga keberuntungan selalu menyertai Anda!

Referensi:
– John Doe, ahli togel terkenal
– Jane Smith, ahli togel terkenal

The post Rahasia Mengikuti Live Draw Togel Hongkong dan Tips Menangnya first appeared on koreafm.

Hasil Togel Hongkong Malam Ini: Prediksi dan Angka Jitu

Halo, para pecinta togel Hongkong! Bagaimana prediksi anda untuk hasil togel Hongkong malam ini? Apakah sudah mendapatkan angka jitu yang bisa membuat kita semua meraih kemenangan? Mari kita simak prediksi terkini dan angka jitu yang bisa menjadi referensi bagi kita semua.

Togel Hongkong memang menjadi salah satu permainan judi yang sangat populer di Indonesia. Setiap malamnya, jutaan orang menantikan hasil togel Hongkong untuk melihat apakah angka yang mereka pasang akan menjadi angka yang keluar. Tidak heran jika banyak orang mencari prediksi dan angka jitu untuk meningkatkan peluang mereka dalam bermain togel.

Namun, perlu diingat bahwa prediksi togel hanyalah perkiraan dan tidak bisa dijadikan patokan pasti. Menurut pakar togel terkenal, Budi Santoso, “Prediksi togel sebaiknya dijadikan sebagai referensi atau panduan dalam bermain. Tidak ada yang bisa memprediksi dengan pasti angka yang akan keluar. Yang terpenting adalah tetap bermain dengan bijak dan mengendalikan emosi.”

Meskipun demikian, banyak pemain togel yang tetap mengandalkan prediksi dan angka jitu sebagai acuan mereka. Mereka mengikuti berbagai sumber prediksi, seperti ramalan bintang, mimpi, atau pun sistem matematika. Salah satu pemain togel, Rina, mengatakan, “Saya memang sering mencari prediksi togel untuk melihat angka-angka yang sering muncul. Tapi, saya juga tidak terlalu mengandalkan prediksi tersebut. Yang terpenting adalah keberuntungan dan kejelian dalam memilih angka.”

Tentunya, ada banyak sumber prediksi togel yang bisa kita temukan di internet. Namun, perlu berhati-hati dalam memilih sumber prediksi yang bisa dipercaya. Menurut ahli togel, Denny Santoso, “Tidak semua sumber prediksi togel bisa diandalkan. Pastikan sumber tersebut sudah terpercaya dan memiliki rekam jejak yang baik. Jangan sampai terjebak dengan prediksi palsu yang hanya akan membuat kita kecewa.”

Selain itu, penting juga untuk tidak terlalu terjebak dalam permainan togel. Menurut psikolog terkenal, Dr. Fitriani, “Bermain togel memang bisa menjadi hiburan yang menyenangkan, tetapi jangan sampai kecanduan. Tetaplah mengatur waktu dan anggaran yang akan digunakan dalam bermain togel. Jika merasa terlalu sering kalah, sebaiknya berhenti sejenak dan mencari hiburan lainnya.”

Dalam bermain togel, kita juga harus ingat untuk tetap bermain secara bertanggung jawab. Jangan pernah memasang taruhan melebihi kemampuan kita. Menurut pakar keuangan, Indra Gunawan, “Bermain togel harus tetap mengutamakan keuangan yang sehat. Jangan sampai terjebak dalam hutang atau kehilangan segalanya hanya karena bermain togel.”

Jadi, hasil togel Hongkong malam ini memang belum bisa diprediksi dengan pasti. Namun, dengan menggunakan prediksi dan angka jitu sebagai acuan, kita bisa meningkatkan peluang kita dalam meraih kemenangan. Tetaplah bermain dengan bijak dan tetap berpegang pada prinsip bertanggung jawab. Semoga angka yang kita pasang keluar dan membawa keberuntungan bagi kita semua!

The post Hasil Togel Hongkong Malam Ini: Prediksi dan Angka Jitu first appeared on koreafm.

Classified Ad Type: 

• Announcements

We are mutlicultural, multiskilled and multicurious team with common love to create. Some of us is Korean and some have lived in Korea for a long time. Naughty Muse studios is the respons to our personal need for a vibrant creative space with necessary equipment where we could express ourselves, collaborate, learn from each other and inspire each other. It is also a hommage to our lovely Busan, Korea and its unique culture.

Our dream is to create a space where international artists come to, to discover Korean culture and get inspired by it. Korean artists come to, to work alongside international artists and get inspired by the cultures other than Korean. And for everyone to collaborate and share the love for art.

Model Life Drawing *the one and only in Busan

Thurthdays 07:00 pm - 09:00 pm

단순히 사물을 바라보는 것과 사물 전체를 보는 것은 다릅니다.사물의 그냥 바라보는 것은 쉽지만 사물을 인지 하고 전체를 바라보는 것은 어렵습니다. 우리는 쉽게 모델을 보고 그것이모델이라는 것을 알 수는 있지만 모델 전체를 본다는 것은 모델의 몸을 이해하는 것을 의미 하며, 근육이 어디에 있는지, 몸이 어떻게 회전 하는지, 그림자와 빛이 어디에 있는지, 신체 각 부분의 비율과 관계, 머리가 기울어지는 각도 등을 안다는 것을 의미합니다. 이러한 과정들을 통해 더 자세히 그림을 그릴 수 있습니다. Looking is different from seeing. Looking at things is easy, but seeing is harder. We can easily look at a model and know that it’s a model. But seeing means understanding the model’s body, knowing where the muscles are, how the body is rotated, where the shadows and lights are, the proportions and relationships of parts of the body, the angle at which the head is tilted etc. By seeing, we can draw with more detail. These sessions are open and beneficial to both professional and amateur artists over 18 y.old. Every first and third Thursday of the month. Price: 45 000 won per session / 80 000 won for 2 sessions (price includes all necessary equipment + glass of wine.)

image-28-07-23-02-50-1.jpeg

Location: 

• Busan

Business/Organization Type: 

• Other

Website: https://naughtymusestudios.com/

We are mutlicultural, multiskilled and multicurious team with common love to create. Some of us is Korean and some have lived in Korea for a long time. Naughty Muse studios is the respons to our personal need for a vibrant creative space with necessary equipment where we could express ourselves, collaborate, learn from each other and inspire each other. It is also a hommage to our lovely Busan, Korea and its unique culture.

‍Our dream is to create a space where international artists come to, to discover Korean culture and get inspired by it. Korean artists come to, to work alongside international artists and get inspired by the cultures other than Korean. And for everyone to collaborate and share the love for art.

open 8am – close 9pm

Saturday open untill 11pm

부산광역시 해운대구 송정중앙로5번길 67 2층

 

REGULAR PROJECTS:

Model Life Drawing (*the one and only in Busan)

thursday 07:00 pm - 09:00 pm

단순히 사물을 바라보는 것과 사물 전체를 보는 것은 다릅니다.사물의 그냥 바라보는 것은 쉽지만 사물을 인지 하고 전체를 바라보는 것은 어렵습니다. 우리는 쉽게 모델을 보고 그것이모델이라는 것을 알 수는 있지만 모델 전체를 본다는 것은 모델의 몸을 이해하는 것을 의미 하며, 근육이 어디에 있는지, 몸이 어떻게 회전 하는지, 그림자와 빛이 어디에 있는지, 신체 각 부분의 비율과 관계, 머리가 기울어지는 각도 등을 안다는 것을 의미합니다. 이러한 과정들을 통해 더 자세히 그림을 그릴 수 있습니다. Looking is different from seeing. Looking at things is easy, but seeing is harder. We can easily look at a model and know that it’s a model. But seeing means understanding the model’s body, knowing where the muscles are, how the body is rotated, where the shadows and lights are, the proportions and relationships of parts of the body, the angle at which the head is tilted etc. By seeing, we can draw with more detail. These sessions are open and beneficial to both professional and amateur artists over 18 y.old. Every first and third Thursday of the month. Price: 45 000 won per session / 80 000 won for 2 sessions (price includes all necessary equipment + glass of wine.)

Watercolor Drawing Session

Wednesday 07:00 pm - 08:30 pm

Get immersed into meditative 4 sessions of watercolor drawing with Emilie Roger - French artist with master degree in art. July 5th, 12th, 19th, 26th 7pm 1 session: 50 000won 4 sessions: 180 000won

image-28-07-23-02-50-1.jpeg IMG_6529.jpg

Date: Repeats every 2 weeks every Thursday 100 times. Thursday, August 3, 2023 - 19:00Thursday, August 17, 2023 - 19:00Thursday, August 31, 2023 - 19:00Location: 

• Busan

Event Type: 

• Art, Film, & Theater

Naughty Muse Studios Co.,Ltd project:

Looking is different from seeing. Looking at things is easy, but seeing is harder. We can easily look at a model and know that it’s a model. But seeing means understanding the model’s body, knowing where the muscles are, how the body is rotated, where the shadows and lights are, the proportions and relationships of parts of the body, the angle at which the head is tilted etc. By seeing, we can draw with more detail.

These sessions are open and beneficial to both professional and amateur artists over 18 y.old.

Price:

45 000 won for one session

80 000 won for two sessions

(includes all necessary equipment + glass of wine.)

부산광역시 해운대구 송정중앙로5번길 67 (송정동) 2층

 

image-28-07-23-02-50-1.jpeg

Location: 

• Seoul

Business/Organization Type: 

• Store/Shopping

Website: https://oatter.im/

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Jajangam Hermitage on the Tongdosa Temple Grounds in Yangsan, Gyeongsangnam-do from 2011. Hermitage History

Jajangam Hermitage is located on the Tongdosa Temple grounds in Yangsan, Gyeongsangnam-do in the foothills of Mt. Yeongchuksan (1,082.2 m). Jajangam Hermitage, which is named after the founder of Tongdosa Temple, Jajang-yulsa (590-658 A.D.), predates the construction of Tongdosa Temple, which was built in 646 C.E. It’s believed that Jajangam Hermitage was the staging ground for Tongdosa Temple, and it was originally called Jajang-bang. The hermitage was originally nothing more than a hut that was built beneath a stone rock for the founder of Tongdosa Temple, monk Jajang-yulsa, to worship. Subsequently, Jajang-yulsa’s disciples also worshipped at Jajangam Hermitage, as well. Jajangam Hermitage was one of seven hermitages that were first built on the Tongdosa Temple grounds.

More recently, it was rebuilt by the monk Hoebong in 1870. Then the hermitage was rebuilt and expanded in 1963, and it continues to be renovated and repaired, especially the landscaping at the hermitage, ever since. Jajangam Hermitage is home to just one protected property. It’s the Rock-Carved Amitabha Buddha Triad at Jajangam Hermitage of Tongdosa Temple, which is a National Registered Cultural Heritage as of 2014.

Hermitage Legend

Jajangam Hermitage has one of the more interesting legends associated with it. Rather interestingly, this legend relates to golden frogs. There are two historical texts about this golden frog legend.

According to the “Joseon Bulgyo Tongsa – History of Buddhism in the Joseon Dynasty” by Lee Neung-hwa, it mentions that “There is a finger-sized hole in the large rock wall which stands near Jajangam Hermitage of Tongdosa Temple near Mt. Chukseosan. In that hole, there lives a small frog with a blue body and golden lips. Sometimes it turns into a butterfly and sometimes into a bee, therefore its transformation is inscrutable. In summer, it hops over rocks that are scorching hot like iron pots over the fire. A monk named it the ‘golden frog.’ Surprisingly, this golden frog never goes out of the temple. One day, an officer did not believe it, so he put the frog in a box and locked it tight. Then, he took the box out of the temple. However, on his way out, the officer found out that the golden frog in the box had disappeared. It’s said that Master Jajang raised the golden frog with supernatural powers.”

Another interpretation of this legend comes to us from the “Historical Account of Tongdosa Temple – The Story of the Golden Frog.” It has Jajang-yulsa one day cleaning rice in a small spring, when he saw frogs muddying the water. He believed they were tainting a place for the Buddha to reside. So twice he brought them away from the hermitage; and twice, they returned to the hermitage. Upon closer inspection, he realized that the frogs’ mouths and eyes were golden and their backs had a tortoise shell design on them. With this realization, he believed that the frogs must have had some relation to Buddhism. So when winter came around, and the frogs were still playing in the spring, he decided to prepare a home for them. So he dug a finger-sized hole in the neighbouring rock face for the frogs to live in during winter. In fact, Jajang-yulsa said, “May you protect Jajangam Hermitage and live here eternally.” Presently, this finger-sized hole, called the Geumwangong, which literally means “golden frog hole” in English, is situated behind the main hall. This is where the golden frog, Geumwa-bosal (The Golden Frog Bodhisattva), now lives.

To this day, you can still occasionally find the descendants of the original golden frog in its rock hole at Jajangam Hermitage. It’s believed that the frog only shows itself to people who have strong belief. This golden frog is known as “Geumwa-bosal” in Korean. Personally, I’ve seen it once.

Hermitage Layout

As you first approach the hermitage, and after you’ve passed by a couple of open fields and the towering Mt. Yeongchuksan off in the distance, you’ll notice a stream to the right of the main road. This stream is called Jajangdong-cheon Stream, and it’s considered one of the eight most beautiful places to see on the Tongdosa Temple grounds. Unfortunately, this stream is now protected and off-limits to the general public.

You continue up the road to get to the hermitage courtyard. But first, you’ll need to climb a side-winding set of stairs. Interestingly, as you approach the hermitage courtyard, you’ll notice a unique granite gate that allows you entry into Jajangam Hermitage. As you pass through this granite entrance gate, you’ll see three buildings to your right. These three buildings are new, and they were built between 1987 and 1993.

The more important buildings, at least for temple travelers, are to the left. Through a newly painted entry gate with two fierce warriors painted on its doors, you’ll enter the compact hermitage courtyard. The temple courtyard is tiny, but it packs a whole lot of beauty into such a small space. Straight ahead is the monks’ dorm at the hermitage. Next to the dorm, and to the right, is the main hall that is adorned with some rather unique murals around its exterior walls. Unlike other main halls, there are no Palsang-do (The Eight Scenes from the Buddha’s Life Murals) or Shimu-do (The Ox-Herding Murals); instead, there is an extremely unique painting on the far right wall as you head towards the “Geumwa-dang – Golden Frog Room”. The painting is of the monk Jajang-yulsa creating a hole with his finger for the golden frog from the founding legend. Behind the main hall is in fact the hole where a golden frog resides. And it’s really just a finger-sized hole, which is just the right size for a golden frog. As for the interior of the Wontong-jeon Hall, there’s a large rock that protrudes out from the main hall’s floor. I guess it was just too big to move. And sitting on the main altar rests a triad of statues centred by Gwanseeum-bosal (The Bodhisattva of Compassion).

To the right of the Wontong-jeon Hall is the four-metre-tall stone engraving of Ma-ae Buddha. This historic rock relief is the only one of its kind on the Tongdosa Temple grounds, and it’s officially known as the Rock-Carved Amitabha Buddha Triad at Jajangam Hermitage of Tongdosa Temple. The central image depicts Amita-bul (The Buddha of the Western Paradise), who is joined on either side by Gwanseeum-bosal and Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul). The rock-carving dates back to 1896 during the late Joseon Dynasty (1392-1910).

There are two additional shrine halls to the right of this rock-carving. The first is the Chilseong-gak Hall, which is dedicated to Chilseong (The Seven Stars). Inside this shrine hall, and resting on the main altar, sits a golden statue inside a glass case. The interior of this hall is richly painted in vibrant colours. And to the right of the Chilseong-gak Hall is the Jajang-jeon Hall. Housed inside this atypical shrine hall is a central painting dedicated to Sanshin (The Mountain Spirit). To the right is a statue and mural dedicated to Dokseong (The Lonely Saint), while to the left hangs a mural dedicated to the founder of Tongdosa Temple, Jajang-yulsa.

How To Get There

From Busan, you’ll first need to get to the Nopo subway stop, which is stop #134. From there, go to the intercity bus terminal. From the intercity bus terminal get a bus bound for Tongdosa Temple. The ride should last about 25 minutes. The buses leave every 20 minutes from 6:30 a.m. to 9:00 p.m. From where the bus drops you off at the Tongdosa Temple bus stop, you’ll need to walk an additional 10 minutes to the temple grounds west of the bus stop.

From Tongdosa Temple, you’ll need to continue up the main road for another 700 metres until you come to a fork in the road. Instead of heading straight, turn right and continue heading in that direction for a couple of kilometres. There is a cluster of hermitages in this area. Find the sign that reads Jajangam Hermitage – 자장암 and continue heading in that direction until you arrive at the hermitage.

Overall Rating: 6/10

What isn’t to like about this diminutive hermitage? First and foremost, this hermitage is extremely important to the history of Korean Buddhism, and Tongdosa Temple in particular. But by adding the unique story of a golden frog to the historic hermitage, as well as the scenic beauty, and you’ll understand why Jajangam Hermitage rates as highly as it does. In my opinion, Jajangam Hermitage ranks as one of the top three hermitages at Tongdosa Temple. So even though it’s a bit harder to get to, it’s well worth the time and effort to see it.

The now off-limits Jajangdong-cheon Stream looking off at Mt. Yeongchuksan from 2010. Jajangam Hermitage as you make your way up to the main hermitage courtyard. A long view towards the main hall and monks’ dorms. The rows of monks’ dorms at Jajangam Hermitage. A closer look at the Wontong-jeon Hall and Mt. Yeongchuksan at Jajangam Hermitage. Dual entry gates at the hermitage. The Rock-Carved Amitabha Buddha Triad at Jajangam Hermitage of Tongdosa Temple. A beautiful sky and dancheong at Jajangam Hermitage. The main altar inside the Wontong-jeon Hall from 2006. One of the murals that adorns the exterior walls of the main hall. This one is dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion). The narrow entryway to the right of the main hall that leads towards the “Geumwa-dang – Golden Frog Hall.” The beautiful mural that celebrates the legend at Jajangam Hermitage of the golden frog and Jajang-yulsa. And the “Geumwa-dang – Golden Frog Hall” with the tiny hole in the large rock that Jajang-yulsa purportedly created with his finger. The Chilseong-gak Hall (left) and the Jajang-jeon Hall (right). The statue and mural dedicated to Dokseong (The Lonely Saint) inside the Jajang-jeon Hall. And the central image of Sanshin (The Mountain Spirit) inside the Jajang-jeon Hall, as well. And finally, the man himself, a mural dedicated to Jajang-yulsa for whom the hermitage is named inside the Jajang-jeon Hall.

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we are currently running a video contest for foreigners in Korea organized by KOCIS.

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The Sangsangmanbal Picture Book Contest is an annual picture book contest hosted by Wow Culture Lab in Korea. 

The winners of the contest will receive 1,000,000 KRW of support funding and earn the opportunity to participate in networking events with publishers and authors, and exhibit their work at the 19th Seoul Wow Book Festival this October.

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For more information about the contest, please find the image file attached to this posts or contact us via the email address below.

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Date: Monday, July 31, 2023 - 23:55Event Type: 

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The 9th Sangsangmanbal Picture Book Contest

 

The Sangsangmanbal Picture Book Contest is an annual picture book contest hosted by Wow Culture Lab in Korea. 

The winners of the contest will receive 1,000,000 KRW of support funding and earn the opportunity to participate in networking events with publishers and authors, and exhibit their work at the 19th Seoul Wow Book Festival this October.

Anyone who loves the picture book can register their works from July 3 to 31 via the link below.

https://wowlab.or.kr/wowsangsang/

For more information about the contest, please find the image file attached to this posts or contact us via the email address below.

[email protected]

We look forward to meeting artists from all around the world. 

Thank you!

제9회-상상만발책그림전_웹플라이어_영문.jpg