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How to say “sometimes” | Korean FAQ
I wanted to cover the most common ways to say "sometimes" and "sometime" in Korean.
In this video I'll cover the words 가끔 ("sometimes"), 가끔씩 ("sometimes"), 종종 ("sometimes"), (때)때로 ("sometimes"), 한번 ("sometime") , 언제 ("sometime") , and 언젠가 ("sometime").
The post How to say “sometimes” | Korean FAQ appeared first on Learn Korean with GO! Billy Korean.
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Daewonsa Temple – 대원사 (Boseong, Jeollanam-do)
Daewonsa Temple is located in Boseong, Jeollanam-do to the north of Mt. Cheonbongsan (611.7 m), which means “Phoenix Mountain” in English. Purportedly, the temple was built by the monk Ado in 503 A.D. in the Baekje Kingdom (18 B.C. – 660 A.D.). During Later Silla (668-935 A.D.), Daewonsa Temple was one of eight major temples in the Nirvana Order. Also, it makes the claim that it was one of the Five Gyo (doctrinal) and Nine Seon (meditative) temples.
During the Goryeo Dynasty (918-1392), Jajin Wono-guksa, who helped finish the Koreana Tripitaka engravings at Seonwonsa Temple on Ganghwa-do Island, then traveled down to Daewonsa Tepmle to help re-build shrine halls and monks’ living quarters at the temple in Boseong in 1250.
During the Joseon Dynasty (1392-1910), in 1759, Hyeon Jeong-seonsa rebuilt twelve of the buildings and shrine halls at Daewonsa Temple. Later, between October and November of 1948, and during the Yeosu-Suncheon Rebellion, the entire temple complex, and all twenty of its buildings, were completely destroyed at Daewonsa Temple except for the Geukrak-jeon Hall.
In 1990, the Daewonsa Restoration Committee was formed and the temple grounds were rebuilt once more. In total, Daewonsa Temple is home to two Korean Treasures. They are the Mural Paintings in Geungnakjeon Hall of Daewonsa Temple, Boseong (Avalokitesvara Bodhisattva and Buddhist Monk Bodhidharma), which is Korean Treasure #1861 and the Buddhist Paintings of Daewonsa Temple, Boseong (Ksitigarbha Bodhisattva and Ten Underworld Kings). In addition to these Korean Treasures, Daewonsa Temple is home to a pair of Jeollanam-do Tangible Assets.
Also of interest is the six kilometre long road leading up to Daewonsa Temple, which is called The Cherry Road to Daewonsa Temple. It was selected as one of the one hundred most scenic roads in Korea. And according to Pungsu-jiri, the road is considered like an umbilical cord, the temple is considered to be within the uterus, while the peak of the mountain is meant to be a phoenix sitting upon its nest.
Temple LegendAccording to a temple sign at Daewonsa Temple, there was a monk named Kim Jijang. Kim Jijang, whose birth name was Kim Gyogak (696-794 A.D.), was the son of King Seongdeok of Silla (r. 702 – 737 A.D.), so Kim Jijang was born a prince in 696 A.D. Kim Jijang became a monk when he was twenty-four years old, and he received the Buddhist name of “Jijang.” At the time of taking his precepts, Jijang received a white Sapsali, which is a Korean indigenous dog. He also received Korean pine tree seeds, rice seeds, millet, and tea. He then moved to China. While in China, he stayed near Mt. Guhwa, which is known as Mt. Jiuhua in China. There, he practiced the life of a monk, and he taught people Buddhist teachings.
At the age of ninety-nine, and after living for seventy-five years in this remote part of China, on July 30th, 794 A.D., Kim Jijang entered Nirvana. Upon his departure, he left a message that said, “Please don’t cremate my body. Just put my body into a stone box. And please open the box after the new year. If the body has not decayed, then paint my body gold.”
After three years, people saw Jijang’s body, and they saw that his face still looked alive and his skin looked soft. In fact, his body emitted the smell of incense from it. So in 797 A.D., people put his body into a shrine at Mt. Guhwa. This shrine is now called “Yukshinbo-jeon – 육신보전,” and it means “Preserving the Body Hall” in English. It’s believed that Kim Jijang was a reincarnation of Jijang-bosal (The Bodhisattva of the Afterlife).
In 2001, Daewonsa Temple built a shrine hall called the Kim Jijang-jeon Hall to honour this Silla monk. They also enshrined three images of Kim Jijang inside this shrine hall on the main altar. In addition, they painted fourteen murals depicting the life of Kim Jijang around the exterior walls to this temple shrine hall.
The fourteenth, and final, mural adorning the exterior walls of the Kim Jijang-jeon Hall at Daewonsa Temple. Temple LayoutYou’ll first make your way up the beautiful and scenic six kilometre long stretch of road that leads up towards Daewonsa Temple. When you do finally arrive at the temple parking lot, you’ll notice the Daewonsa Tibetan Museum. This museum, which seems a bit out of place, opened in 1987. Admission to the museum is 3,000 won for adults and 2,000 won for children. The two-story museum is filled with beautiful Tibetan statues and paintings. And out in front of the Tibetan Museum is a fifteen metre tall white pagoda that was first constructed in March, 2002. Housed inside this pagoda, inside the base, is a triad of Tibetan statues centred by Yaksayeorae-bul (The Medicine Buddha, and the Buddha of the Eastern Paradise). This statue is backed by a blue central image of Yaksayeorae-bul and surrounded by seven additional images of Buddhas and Bodhisattvas. And painted on the top of the ceiling of this chamber is a Tibetan mandala.
To the right of the Tibetan Museum and pagoda, and across the temple parking lot, you’ll find Daewonsa Temple’s colourful Iljumun Gate. After passing through the Iljumun Gate, and to your right, you’ll find a circular gate that reads “우리는 한꽃” on it. In English, this means “We Are All Flowers” in English. Through this gate, you’ll find a mountain stream and a clearing with beautiful, mature trees.
Passing back through this circular gate, and now standing next to the Iljumun Gate, you’ll make your way up towards a three-in-one entry gate. On the first floor of the two-story structure, you’ll find wooden reliefs dedicated to the Four Heavenly Kings. And joining these reliefs is the temple’s administration office. The second story of the structure acts as the Boje-ru Pavilion. Rather interestingly, and adding to the overall peculiar feel of the temple, is the temple’s Mokeo, or “Wooden Fish Drum” in English, hanging from the ceiling of the structure, as well as a pair of monk’s shoes.
Beyond this three-in-one entry gate is a statue dedicated to Podae-hwasang (The Hempen Bag) to your right, as well as a historic stone Buddha shrine reminiscent of the one found at the neighbouring Unjusa Temple. These hard to find historic shrines have a rectangular shape. And inside the shrine, inside the adjoining chambers, you’ll find a pair of stone Buddha statues seated back to back.
To the left of this outdoor stone Buddha shrine, and before walking over the diminutive stone bridge to gain entry to the main temple courtyard at Daewonsa Temple, are two rows of stone monk statues with red knitted caps on their heads. These are meant to be a sign for prayers for children that have died.
Across the small stone bridge and through another circular entry gate, you’ll now enter the main temple courtyard. To your immediate right, you’ll find the temple’s Jong-ru (Bell Pavilion) with a large golden bell inside it.
Straight ahead of you is the temple’s main hall, which is the Geukrak-jeon Hall at Daewonsa Temple. It’s unclear when the Geukrak-jeon Hall was first built, but it dates back to at least the reign of King Sukjong of Joseon (r. 1674-1720), when the famed murals painted inside the Geukrak-jeon Hall were painted. These murals, which are officially known as Mural Paintings in Geungnakjeon Hall of Daewonsa Temple, Boseong (Avalokitesvara Bodhisattva and Buddhist Monk Bodhidharma), and are Korean Treasure #1861. These murals are placed high on either side of the east and west walls of the Geukrak-jeon Hall. The western wall has the image of Gwanseeum-bosal (The Bodhisattva of Compassion), or Avalokitesvara in Sanskrit. This image of Gwanseeum-bosal is dressed in a white robe and seated on a lotus flower floating on the waves. In the background of this mural, you’ll find rocks and bamboo with a dongja (attendant) behind Gwanseeum-bosal with a blue bird in his arms. And on the eastern wall, you’ll find the mural dedicated to the Bodhidharma. In this mural, the Bodhidharma is joined by the armless Huike (487-593 A.D.). Both of these murals are wonderful examples of Buddhist artistry in the late Joseon Dynasty. And the painting style is that of Uigyeom, who was an active painter in the region in the mid to late 18th century.
There are other various murals that adorn the interior of the Geukrak-jeon Hall that are similar in age to the two aforementioned murals. Resting on the main altar is a triad centred by Amita-bul (The Buddha of the Western Paradise). This central image is joined on either side by Gwanseeum-bosal and Daesaeji-bosal (The Bodhisattva of Wisdom and Power for Amita-bul). And just below the historic mural dedicated to Gwanseeum-bosal, you’ll find a rather long, red Shinjung Taenghwa (Guardian Mural). And to the right of the main altar, and below the large, historic mural dedicated to the Bodhidharma, you’ll find a mural dedicated to Chilseong (The Seven Stars).
To the right of the Geukrak-jeon Hall, you’ll find the temple’s Myeongbu-jeon Hall, which usually houses the Korean Treasure Buddhist Paintings of Daewonsa Temple, Boseong (Ksitigarbha Bodhisattva and Ten Underworld Kings). However, since the Myeongbu-jeon Hall is currently under renovation, I’m not sure where this painting is currently. And out in front of the Myeongbu-jeon Hall is a large shrine dedicated to Jijang-bosal (The Bodhisattva of the Afterlife). In one hand, the large, central image of Jijang-bosal holds a golden staff in his right hand and a baby in his left. All of the other surrounding stone statues wear red caps on their heads much like at the entry of the temple grounds.
To the left of the Geukrak-jeon Hall, you’ll find a shrine hall and stupa dedicated to Jajin Wono-guksa. This stupa is Jeollanam-do District Tangible Asset #35. The foundation of the stupa has a lotus design on it, and the body of the stupa has Bodhisattvas and the Four Heavenly Kings adorning it, as well as hanja characters that say “The stupa in memory of the purity of Jajin Wono-guksa” written on the front side. And on the back side of the stupa, you’ll find the hanja characters for “Om, Ah, Hum,” which is from the Mahavairocana Tantra written on it. This stupa is the oldest artifact at Daewonsa Temple. And inside the adjoining hall is a memorial shrine hall dedicated to Ado, who was the founder of the temple. And housed inside the Ado-yeong-gak Hall is a painting of the historic monk.
Up the mountainside, and a bit hidden to the right at the lantern, you’ll find the temple’s Sanshin-gak Hall. Housed inside this secluded shaman shrine hall is the rather distinctive image of a female Sanshin (The Mountain Spirit). There are both a statue and wooden relief dedicated to this shaman deity housed inside the Sanshin-gak Hall.
Back at the main temple courtyard, and to the right of the outdoor shrine dedicated to Jijang-bosal, you’ll find a pair of shrine halls. The first to the right is the Cheonbul-jeon Hall. You’ll have to duck down when entering the Cheonbul-jeon Hall because the entry door is purposely low so you have to bow down when entering this temple shrine hall. Housed inside the Cheonbul-jeon Hall, other than the one thousand white statues of the Buddha that gives the shrine hall its name, is a larger white statue of Seokgamoni-bul (The Historical Buddha) on the main altar. To the left lays the statue of a Reclining Buddha.
And to the left of the Cheonbul-jeon Hall is the Kim Jijang-jeon Hall, which is directly related to the legend associated with Daewonsa Temple. Surrounding the exterior walls to the Kim Jijang-jeon Hall are fourteen images reenacting the adventures of Kim Jijang. Stepping inside this temple shrine hall, you’ll find a triad of crowned Jijang-bosal images on the main altar. And to the left of this main altar, you’ll find another golden image of Jijang-bosal; but this time, Jijang-bosal is atop a golden haetae. And on the far right wall is a large mural dedicated to Jijang-bosal.
How To Get ThereFrom the Boseong Bus Terminal, you’ll need to board one of three buses to get to Daewonsa Temple. Your choices are Mundeok – 문덕 #80-1, Mundeok – 문덕 #80-3, or Mundeok – 문덕 #80-6. Now this is the rub, you’ll need to take any of these buses for an hour and a half from the Boseong Bus Terminal, which is fifty-one stops. After fifty-one stops, or an hour and a half, you’ll need to get off at the “Juksan – 죽산” bus stop, which is also called “Daewonsa Sumi Gwangmyeong-tap – 대원사 수미 광명탑.” From this stop, you’ll need to walk about ten minutes, or 700 metres, to get to Daewonsa Temple.
Overall Rating: 7.5/10Daewonsa Temple in Boseong, Jeollanam-do is a rather peculiar temple with a peculiar feel to it. Starting with the temple’s legend, continuing onto the monk shoes at the Cheonwangmun/Boje-ru, and on towards the Kim Jijang-jeon Hall and the rows of red capped statues, Daewonsa Temple definitely is original. There are other unique features like the Tibetan Museum at the entry and the “우리는 한꽃” near the Iljumun Gate, as well. But it also has some startlingly original features like the historic, large murals housed inside the Geukrak-jeon Hall, the stupa dedicated to Jajin Wono-guksa, and the outdoor stone shrine with the twin Buddhas inside it. There’s definitely a lot of things to see and explore at the out of the way Daewonsa Temple in Boseong, that’s for sure!
The Tibetan Museum at the entry of Daewonsa Temple. A look inside the Tibetan pagoda with Yaksayeorae-bul (The Medicine Buddha) inside. A look through the Iljumun Gate. The neighbouring circular “우리는 한꽃” gate. The three-in-one entry gate at Daewonsa Temple. The outdoor stone Buddha shrine with two stone Buddhas inside it. The stone bridge that spans the small pond at the entry to the main temple courtyard. The Geukrak-jeon Hall. The Korean Treasure Mural Paintings in Geungnakjeon Hall of Daewonsa Temple, Boseong (Avalokitesvara Bodhisattva and Buddhist Monk Bodhidharma). This is the mural dedicated to Gwanseeum-bosal, or Avalokitesvara in Sanskrit, inside the Geukrak-jeon Hall. The stupa dedicated to Jajin Wono-guksa with the Ado-yeong-gak Hall behind it. The Sanshin-gak Hall on the neighbouring mountainside. Housed inside it is this beautiful statue and wood relief dedicated to a female Sanshin (Mountain Spirit). A look inside the Cheonbul-jeon Hall. The highly original Kim Jijang-jeon Hall. A look inside the Kim Jijang-jeon Hall. —Dale's Korean Temple Adventures YouTube
Here's how to improve your Korean pronunciation
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The post Here's how to improve your Korean pronunciation appeared first on Learn Korean with GO! Billy Korean.
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Mireuksa-ji Temple Site – 미륵사지 (Iksan, Jeollabuk-do)
The site for Mireuksa Temple, like so many other famed temples on the Korean peninsula, has an entry about it in the Samguk Yusa (Memorabilia of the Three Kingdoms). According to the Samguk Yusa, King Mu of Baekje (r. 600 – 641 A.D.) and his queen were on their way to Sajasa Temple when they saw a triad of Mireuk-bul (The Future Buddha) appearing above a pond near Mt. Yonghwasan (Dragon Flower Mountain). Later, at the request of the queen, King Mu of Baekje had the pond filled in with land, and a temple was built on the site where the royal couple saw the Mireuk-bul triad.
Here is the exact passage from the Samguk Yusa detailing the founding of Mireuksa Temple:
“One day as the new King [Mu] and Queen were returning from a visit to Sajasa Temple, followed by a long train of servants, three images of Maitreya [Mireuk-bul] rose above the surface of a pond. They immediately halted their procession and worshiped the mysterious images, and the Queen said, ‘My husband, I wish to have a beautiful temple built on this pond, where these three Maitreya [Mireuk-bul] arose to meet us.’
“‘Very well, it shall be done,’ the King replied. He again sought the help of the monk Jimyeong, asking him to fill in the pond and prepare it for a building.
“Obedient to the royal command, the old monk performed the task in one night by moving a distant mountain and dropping it upside down into the pond. Soon a magnificent temple called Mireuksa Temple had been erected. In the main hall stood the three Maitreya [Mireuk-bul] images and in the courtyard was a pagoda built with the assistance of hundreds of architects and sculptors sent by King Jinpyeong of Silla (r. 579 – 632). This great edifice, weather-beaten and moss-covered, is still standing.”
A model of Mireuksa Temple found inside the Iksan National Museum (Picture Courtesy of the Korea Tourism Organization). Temple Site HistoryMireuksa-ji Temple Site is located in Iksan, Jeollabuk-do. It was first constructed in 602 A.D. by King Mu of Baekje (r. 600-641 A.D.). The temple site is situated to the south of Mt. Mireuksan (429.6 m), which was formerly known as Mt. Yonghwasan. Originally, the temple was built after a pond was filled over at the request King Mu’s wife, the Queen. Records indicate that Mireuksa Temple was a Baekje Kingdom (18 B.C. – 660 A.D.) national temple that was built to help strengthen the nation’s power.
Mireuksa Temple was designed with three parallel courtyards that each had a pagoda and a temple shrine hall. So in total, Mireuksa Temple would have had a total of three temple shrine halls and three pagodas. The construction of the temple started in the latter half of the Baekje Kingdom, which is also known as the Sabi Period (538-660 A.D.), and Mireuksa Temple would continue to be expanded during Later Silla (668-935 A.D.), through the Goryeo Dynasty (918-1392), and up until the Joseon Dynasty (1392-1910), when the temple was finally destroyed during the Imjin War (1592-1598) by the invading Japanese in 1592. It would remain in disrepair until the early part of the 20th century.
More traditionally, and according to the “Architectural History of Ancient China,” the Eastern Jin Dynasty (317-420 A.D.) of China constructed the one pagoda and one temple shrine hall configuration. This would then be joined by the monks’ living quarters. It’s presumed that this style of temple configuration of a shrine hall-pagoda layout was first introduced to the Baekje Kingdom by the Indian monk, Marananta – 마라난타. According to the Samguk Yusa, Marananta was from the Gandara region of northern India. He crossed into Baekje in September, 384 A.D. through Eastern Jin, China. In 385 A.D., a temple was built in the town of Hansan in Baekje, and ten monks joined this temple. As a result of Marananta’s influence, the arrangement of Baekje Buddhist temples was that of a single pagoda and shrine hall. This would change later on during the Sabi Period of the Baekje Kingdom, but it would help influence the initial construction and layout of Mireuksa Temple.
A diagram of the three stages of Mireuksa Temple’s construction (Picture courtesy of theJournal of Asian Architecture and Building Engineering).
During the first stage of Mireuksa Temple’s construction, only the middle courtyard was built with a single Geum-dang Hall (Golden Hall), a wooden pagoda, and corridors surrounding these structures. Stamped roof tiles found during the excavation of the Mireuksa-ji Temple Site, starting in 1974, indicated that the roof tiles had first been made in 597 A.D. according to the zodiac animal stamped on the tiles.
During the second stage of the temple’s construction, the lecture hall to the north of the middle courtyard’s Geum-dang Hall was constructed beyond the north corridor. Also, the east, west, and north monks’ living quarters were constructed. Again, this is according to the stamped tiles found during the extensive excavation of the Mireuksa-ji Temple Site. Because most of the stamped roof tiles were divided into three time categories: 605 A.D., 627 A.D., and 629 A.D., it’s estimated that the northern lecture hall and three buildings for the monks’ living quarters were completed between 600 – 629 A.D. The number of monks’ living quarters were expanded at this time as the number of monks living at Mireuksa Temple increased, as well. Additionally, that’s why the northern lecture hall was built, as well. With the increase in the monk population at Mireuksa Temple, it would help educate these Buddhist monks in a central location.
A diagram of the four different stamped roof tiles discovered on the Mireuksa-ji Temple Site grounds (Picture courtesy of theJournal of Asian Architecture and Building Engineering).
The third stage of the temple’s construction happened in two phases. The first phase saw the addition of the pair of stone pagodas and shrine halls built in both the adjoining east and west courtyards at Mireuksa Temple. These structures were constructed with symmetry in mind. In 2009, a golden sarira bowl and sarira enrichment record were discovered inside the Stone Pagoda at Mireuksa-ji Temple Site, which is found in the west courtyard. This discovery revealed that this pagoda had first been built in 639 A.D. With this information, it was revealed when both the east and west courtyards were completed.
As for the statues that resided in each of the three temple shrine halls, there is some debate. However, there is strong support for an image of Seokgamoni-bul (The Historical Buddha) being housed inside the west Geum-dang Hall, while three images of Mireuk-bul (The Future Buddha) were housed inside the central courtyard’s Geumg-dang Hall. And an image of Yeondeung-bul (The Past Buddha) appeared in the east courtyard’s Geum-dang Hall.
With this in mind, it would appear as though Mireuksa Temple was meant to symbolize the Trikaya (Three Bodies). Another interpretation of the temple’s configuration is that it was arranged according to the Baekje Kingdom’s strong faith in Mireuk-bul’s advent. During Mireuk-bul’s descent onto earth, it was believed that Mireuk-bul would usher in a utopian era for his devotees. This legendary place is known as Ketumati. In this utopian era, all people would be saved through the three Buddhist teachings. And Mireuksa Temple was believed to be a perfect embodiment of this belief.
In total, the Mireuksa-ji Temple Site is home to one National Treasure, two Korean Treasures, and the site itself is classified as a Historic Site.
Temple Site ExcavationThe first makeshift attempt to restore the temple grounds came in 1915, during Japanese Colonial Rule (1910-1945), when concrete was added to the side of the Stone Pagoda at Mireuksa-ji Temple Site to stabilize its deteriorating condition. The site would remain untouched until 1974, when the National Research Institute of Cultural Heritage of Korea conducted their initial canvasing of the grounds. Then in 1980, the excavation took place and would lead to numerous unknown architectural and archaeological discoveries.
In 1998, the National Research Institute of Cultural Heritage performed a safety inspection of the Stone Pagoda at Mireuksa-ji Temple Site in the west courtyard, there were concerns at this time about the stability of the pagoda. In 1999, the National Research Institute of Cultural Heritage decided that the pagoda was in need of serious repair. And the restoration of the pagoda began in 2001. In total, ten years would be spent on carefully dismantling this pagoda.
During this process of dismantling the Stone Pagoda at Mireuksa-ji Temple Site, quite a few things were discovered. First, an engraved gold sheet was discovered inside the Stone Pagoda at Mireuksa-ji Temple Site in 2009. This gold sheet is called a “Saribongangi – 사리봉안기.” The gold plate is 15.5 cm in width and 10.5 cm in height, and the inscription written on it was written in red paint. On the inscription, it details the founding of Mireuksa Temple.
To rebuild this pagoda, there are 1,627 stone blocks used in its composition. Added to the original stone blocks were new, locally sourced granite blocks that now make up thirty-five percent of the Stone Pagoda at Mireuksa-ji Temple Site. In total, the Stone Pagoda at Mireuksa-ji Temple Site weighs 1,830 tons; it stands 14.5 metres in height, and it’s 12.5 metres in width. According to reports, about 185 tons of concrete was removed from the pagoda. Currently, the pagoda has six stories, but historians believe it was once nine stories tall. However, during the 16th century, during the Joseon Dynasty, which favoured Confucianism over Buddhism, the top three stories were destroyed.
It was also discovered during the extensive excavation that a waterway flowed down from Mt. Mireuksan and into artificial waterways on the four sides of the temple. The remaining traces of the grounds original large pond were found to the south of the temple grounds, and they can be explored currently in the east and west ponds.
On the north side of the Lecture Hall Site at Mireuksa-ji Temple Site, there were two bridges that spanned the artificial waterway. Currently, all that remains of these bridges are foundation stones that go from the Lecture Hall Site at Mireuksa-ji Temple Site towards the North Monks’ Living Quarters Site. Additionally, and because of the watery nature of the temple’s grounds, each shrine hall had a special structure that helped ward off humidity. The way that this was done is that the foundation stones were laid on the ground. And one metre thick cornerstones were laid in a diamond shape above them. The wood supports were then placed on top of the cornerstones and left empty to create a void between the ground and the temple shrine hall floors.
The west pond on the southern part of the temple site grounds. A look towards the Nine-Story Stone Pagoda in the East Worship Area from the east pond on the southern part of the temple site grounds. One of the Flagpole Supports at Mireuksa Temple Site with the Nine-Story Stone Pagoda in the East Worship Area in the background. Temple Site Layout South SectionYou first approach the temple site from the south. Up a wide pathway, you’ll first approach the twin ponds at the south end of the temple site grounds. These are remnants of the large pond that once occupied the entire grounds where Mireuksa Temple was built. Now, there are beautiful mature trees that line the edges of the east and west ponds.
It’s through these trees, and past the ponds, that you’ll come to a wide clearing where the twin Flagpole Supports at Mireuksa Temple Site are located. The pair are Korean Treasure #236. In Korean, they are known as “dangganjiju.” They stand 4.5 metres in height, and they are built from stone. They were used to attach flags from to mark the temple grounds and/or to celebrate special events by hanging a large banner. The two flagpoles are separated by some ninety metres in distance, and they date back to the start of Later Silla (668-935 A.D.).
The Stone Pagoda at Mireuksa Temple Site, which is National Treasure #11. A closer look at the amazing pagoda. The Buddhist Hall Site in the Western Section, which is currently undergoing archaeological work. West CourtyardBeyond the western flagpole support, and probably the most prominent feature and historical artifact at Mireuksa-ji Temple Site, you’ll find the west stone pagoda, which is officially known as the Stone Pagoda at Mireuksa Temple Site. The Stone Pagoda at Mireuksa Temple Site is National Treasure #11. This pagoda is the oldest and largest stone pagoda still in existence in Korea, and it provides great insight into the transition from wood to stone pagodas in Korea. Originally constructed in 639 A.D., and formerly standing nine-stories, it currently stands at six-stories. The square-shaped pagoda consists of a low single-story platform similar to a wooden pagoda. Each side of the first stone supports of the body is divided into three spaces. And the middle section has an opening in it, so that the pagoda could be entered from all four directions. In the centre of the pagoda is a massive square pillar. The roofstones to each of the stories are thin and wide, and they rise up at each of the four corners. And from the second story of the body, the body begins to narrow. The engineers have done a wonderful job in repairing the Stone Pagoda at Mireuksa Temple Site, and it was re-opened to the public in December, 2018.
To the rear of the Stone Pagoda at Mireuksa Temple Site is the Buddhist Hall Site in the Western Section. Currently, there is archaeological work being done on at this site. However, if you look close enough, you can see that most of the foundational stones are missing. This was once one of the three Geum-dang Hall (Golden Halls) at Mireuksa Temple. All that now remains of this former temple shrine hall is a two-tiered foundation. When it once stood, there were five bays along the front of the shrine hall, three of which were slightly larger than the others. And along the sides, there were four additional bays. Each of the cornerstones that supported the pillars of the building were placed on large square foundation stones. The construction of this shrine hall is similar to the Geum-dang Hall at Gameunsa-ji Temple Site in Gyeongju.
And to the rear of the Buddhist Hall Site in the Western Section would have been the West Monks’ Living Quarters. Now all that remains is an elevated foundation and some of the stone supports. This structure would have been directed in a perpendicular orientation towards the Geum-dang Hall in the west courtyard. It measured sixty-five metres long and fourteen metres wide. The living quarters would have consisted of eight square rooms measuring six metres wide. And around the rooms were hallways that allowed access from both inside and outside the temple complex.
The foundation for the Wooden Pagoda Site at Mireuksa-ji Temple Site. The foundation for the Geum-dang Hall in the middle courtyard. Another angle of the Geum-dang Hall in the middle courtyard. Middle CourtyardTo the right of the western courtyard, and the historic Stone Pagoda at Mireuksa Temple Site, is what was once the middle courtyard. At the front of the middle courtyard stood an imposing nine-story wooden pagoda that was built at the start of the 7th century. The wooden pagoda stood on a two-tier base made of stone. The base was square in shape and measured an impressive 18.5 metres squared. There were stairs leading up to the wooden pagoda on each of its four sides. Burnt roof tiles were discovered during the excavation of the site, suggesting that the wooden pagoda was destroyed some time during the latter part of Later Silla (668-935 A.D.).
Backing the Wooden Pagoda Site is the middle courtyard’s Geum-dang Hall. Like its western courtyard counterpart, the middle courtyard’s Geum-dang Hall only has a small portion of the two-tier foundation, as well as stairs to the back and front of the foundation. Unfortunately, no base pillars were discovered; however, they are presumed to be of the same size and shape of the Geum-dang Hall’s in the western and eastern courtyards. And out in front of the middle courtyard’s Geum-dang Hall, you’ll find the Base Stones of the Stone Lanterns at Mireuksa-ji Site. They are believed to date back to the founding of the temple, and the base has an eight petal lotus design on it. They are classified as Jeollabuk-do Cultural Heritage Material #143.
The Lecture Hall Site at Mireuksa-ji Temple Site with the North Monks’ Living Quarters Site behind it. The view from the North Monks’ Living Quarters Site across the bridge supports that spanned the waterway on your way towards the Lecture Hall Site at Mireuksa-ji Temple Site.To the rear of the middle courtyard’s Geum-dang Hall, you’ll find the Lecture Hall Site at Mireuksa-ji Temple Site. The stone platform for this lecture hall is 65.6 metres wide and 19.8 metres deep. There were corridors that formerly connected this large lecture hall to the east, west, and north monks’ living quarters. Out of all the structures at Mireuksa-ji Temple Site, this is one of the better ones to have remained intact.
And to the north of the Lecture Hall Site at Mireuksa-ji Temple Site was the North Monks’ Living Quarters Site. The foundation to this site measures 133.4 metres wide and 14 metres deep. It’s the largest single structure foundation at the Mireuksa-ji Temple Site. And access to the neighbouring lecture hall would have been gained across a bridge that would span the water that flowed through the waterways from Mt. Mireuksan. The eight foundation stones, four on each side, for this bridge are placed to the north of the Lecture Hall Site at Mireuksa-ji Temple Site and south of the North Monks’ Living Quarters Site. As for the North Monks’ Living Quarters Site, they consisted of sixteen square rooms that were six metres wide. Like the West Monks’ Living Quarters, hallways around the rooms allowed access to inside and outside the temple complex. Interesting, and of note, there was a extension discovered to the west of the North Monks’ Living Quarters Site. It’s presumed to have been a tool-making workshop or storage facility.
The Nine-Story Stone Pagoda in the East Worship Area in the foreground with the Stone Pagoda at Mireuksa Temple Site in the background. A look up at the Nine-Story Stone Pagoda in the East Worship Area. If you look close enough, you can see some of the thirty-two original stone pieces from the historic east pagoda. A look towards the Stone Pagoda at Mireuksa Temple Site from inside the newly constructed Nine-Story Stone Pagoda in the East Worship Area. East CourtyardTo the east of the middle courtyard, and the other more obvious structures you’ll find at Mireuksa-ji Temple Site, is the reconstructed Nine-Story Stone Pagoda in the East Worship Area. This stone pagoda in the east courtyard was built between 1991 – 1992, and it was completed in 1993. Remnants of the old eastern stone pagoda were incorporated to help rebuild the present Nine-Story Stone Pagoda in the East Worship Area. In 1974, it was confirmed during the initial excavation of the temple site that where the current Nine-Story Stone Pagoda in the East Worship Area now stands was its former location. In total, this pagoda weighs an impressive 2,700 tons, and some thirty-two stone remains were used in the present pagoda’s construction. The bronze wind chimes that hang from each of the corners of the nine-stories of the stone pagoda are replicas of what once hung from the original stone pagoda. And unlike the Stone Pagoda at Mireuksa Temple Site in the west courtyard, you can in fact enter this stone pagoda and pass through its foundation.
Like the middle and west courtyards, there is a Geum-dang Hall foundation to the rear of the Nine-Story Stone Pagoda in the East Worship Area. Of the three Geum-dang Halls, it’s the Buddhist Hall Site in the Eastern Section that is the best preserved. It has a large number of platform stones. This allowed archaeologist to better understand how the two other Geum-dang Halls at Mireuksa-ji Temple Site were constructed. The shrine hall stood on a two-tier platform featuring stairs at the front and back. Pillar based stones were also found at the site, and they measured one metre in height. The top to each of these stones featured an additional hole where a stone or wooden piece could be attached for support. This one metre gap would allow for an empty space between the floor of the shrine hall and the ground and reduce coldness during winter months or humidity during summer months.
And to the rear of the east courtyard’s Geum-dang Hall is the East Monks’ Living Quarters Site. This site is similar to the one found in the west courtyard, even its orientation towards the Geum-dang Hall is perpendicular and the amount of rooms inside is the same, as well. What differentiates it a bit were the remains of an underfloor heating system. Excavated items from this site included shards of pottery which included the inscription “Mireuksa Temple, Year 858” on it, as well as rice bowls from Tang China.
Some of the stone artifacts from the east Geum-dang Hall. OtherRounding out the temple site grounds is an addition from the Joseon Dynasty (1392-1910) north of the North Monks’ Living Quarters Site. And to the west of the west courtyard, you’ll find a collection of some sixty stone relics ranging from the Baekje Kingdom up until the Joseon Dynasty.
Finally, and something that shouldn’t be overlooked during your visit to Mireuksa-ji Temple Site is the Iksan National Museum, which has a large permanent collection dedicated to the Mireuksa-ji Temple Site and Baekje Culture. And best of all, it’s located on the south-western part of the temple site grounds. It’s free, and it’s closed on Mondays. It’s open from 10:00-17:30. As for the temple site itself, it’s open twenty-four hours a day.
How To Get ThereFrom the Iksan Bus Terminal, you can take Bus #41, #60, #60-1, or #60-3 to get to Mireuksa-ji Temple Site. And you’ll need to get off at the “Mireuksa-ji – 미륵사지” bus stop. If you use Bus #60, #60-1, or #60-3, the bus ride will take an hour and five minutes. However, if you take Bus #41, it should take around fifty-five minutes.
Overall Rating: 8/10A temple site is always difficult to rate. If Mireuksa Temple still stood, it would probably rate a 11 out of 10; however, history got in the way, and almost all that once stood on the temple grounds was destroyed. Except for the Stone Pagoda at Mireuksa Temple Site, the recently rebuilt Nine-Story Stone Pagoda in the East Worship Area, Flagpole Supports at Mireuksa Temple Site, and a smattering of foundation stones, nothing remains of this once mighty Baekje temple. With all that in mind, the expansive grounds still possesses priceless treasures and a magic aura about it. I was completely awed by the temple site grounds; and perhaps I’m easily impressed, but I decided to give the Mireuksa-ji Temple Site a rather high rating.
—Dale's Korean Temple Adventures YouTube
(이)라도 "Even," "At least," "Or something" | Live Class Abridged
This Sunday I finally was able to upgrade the camera I use for my live streams, which means better video quality!
(이)라도 is a Beginner level form that actually has two separate uses. Both are covered in this video. In addition, we also learned about a few ways to use (이)라도 that are Intermediate level, and explained (이)라도 vs (이)나 - since both can at times translate similarly.
The post (이)라도 "Even," "At least," "Or something" | Live Class Abridged appeared first on Learn Korean with GO! Billy Korean.
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