Volume 2, Number 4

Published by Cultural Corps of Korean Buddhism71 Gyeonji-dong (56 Woojeongkuk-ro), Jongno-gu, Seoul, 110-170, South KoreaTel: +82-2-2031-2000E-mail: support@templestay.com

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Translated by Golden Lotus Translation and Interpretation CenterTel:+82-2-6329-0202

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Copyright © 2013 Cultural Corps of Korean Buddhism. All rights reserved.Registration No. 010110-08-2013-187

FEATURE STORIES Korean Buddhist Bells

04 A Gentle, Beautiful Sound that Resonates out into the Universe

12 The Bell Sound, Waves that Reverberate in the Mind

CULTURAL SCENES OF KOREA

02 Photo Essay All Snowflakes Fall Where They Belong

16 Heritage of Korea Maedeup, the Boundless Potential of Korean Artisans’ Beautiful Handiwork

42 Journeys Travelling the Baekdu-daegan, Encountering Life

TEMPLESTAY AND BEYOND

22 Templestay Seonun-sa, Where Even the Mountain Winds Take a Break...

30 Temple Food Wholesome and Tasty Traditional Korean Food Gyeongdan and Yakgwa

36 Temple Diary My Templestay at Naeso-sa Temple: A Connection to the Past

48 Templestay Q&A Dharma Instruments Used at Buddhist Ceremonies

The Bronze Bell of Sangwon-sa Temple (Korean National Treasure No. 36)

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2 3 Photo Essay

At first glance, snowflakes seem to fall randomly as they please, but each and every one is said to fall into its own place. The lives of practitioners, who cast off worldly attachments and embrace their karmic ties, are no different from snowflakes; they all wind up where they belong. —Text and photography by Yu Dong-yeong

All Snowflakes Fall Where They Belong

4 5 Feature Stories 1

Beomjong, as Buddhist bells are called in Korean, are one of the four Buddhist instruments, along with the Dharma drum, the cloud-shaped gong, and the wooden fish. In the field of acoustics, “Korean Bell” is an officially recognized term. The fact that this term is officially approved is a testament to its originality. It also reflects the fact that these bells have their own unique style in addition to the superb beauty of their sound, which is of course the most crucial characteristic of a Buddhist bell.

—Article by Lee Ji-nu | Photos by Ha Ji-gwon

A Gentle, Beautiful Sound that Resonates out into the Universe

6 7

1. The lotus bud-shaped protuberances (“nipples”) on the Bronze Bell of Sangwon-sa Temple. Of the original 36 nipples, one has been broken off, leaving 35.

2. On top of the Bronze Bell of Sangwon-sa are the bell hook in a dragon shape called the “yongnyu” and the sound tube called “yongtong.”

3. An explanatory diagram of the Bronze Bell of Sangwon-sa

The origin of Beomjong is thought to be China, though this is only speculation. The “yongzhong” style of bell, which had been developed in China, disappeared by the late Zhou Dynasty, at the end of the Warring States Period, along with many other ritual instruments, but reappeared around the 8th century in Korea in the form of Beomjong. One of the most famous bells of Korea is the Bronze Bell of Sangwon-sa Temple, Korean National Treasure No. 36. On top of the bell are carved inscriptions telling us the bell was cast in the thirteenth year of Kaiyuan, that is, the 24th year of King Seongdeok’s reign in Unified Silla (725 CE). This is the oldest existing Korean bell, clearly demonstrating the unique beauty of Korean bells. Around the shoulder band on the upper part of the bell body, there were originally 36 lotus bud-shaped protuberances (“nipples”), nine on each of the four panels as on the Chinese yongzhong. However, one has been broken off, leaving 35. This bell has the typical Korean bell’s barrel-shape. The upper part of the bell’s body is somewhat narrow but widens as it moves downward, reaching its widest circumference two-thirds of the way down. It then narrows again, but only slightly, though still wider than the top. The top part of the bell body is covered by a “shoulder band,” decorated with arabesque pattern reliefs. The lower band at the rim is also decorated with reliefs of heavenly deities playing musical instruments. In between those two bands, the bell body has four panels each having nine “nipples” resembling lotus buds. The middle of the bell body is decorated on opposite sides by serene heavenly maidens playing musical instruments and presenting offerings to the Buddha. The spot to be struck by an external suspended wooden clapper (“dangmok”) is the striking point (“dangjwa”) in a lotus flower pattern. There are two of them on opposing sides of the bell.

The Origin of Buddhist Bells and Korean Bells

The oldest extant Korean Bell, the Bronze Bell of Sangwon-sa Temple (Korean National Treasure No. 36)

12 3 sound tube

(yongtong)

top (cheonpan) shoulder band (sangdae)

nipples (yudu)

nipple panel (yugwak)

lower band (hadae)

heavenly maidens (bicheon)

striking point (dangjwa)

bell hook (yongnyu)

8 9

Another famous Korean Bell is the Sacred Bell of King Seongdeok the Great, also referred to as the Bell of Bongdeok-sa Temple, which was cast in 771 CE, the seventh year of King Hyegong’s reign. Measuring 3.33 meters high, it is the largest Korean Bell created in the Silla era. It is about twice as tall as the Bronze Bell of Sangwon-sa Temple (167cm), yet it is no less beautiful. This bell has similarities to other Korean bells, however, its rim is extended downward with eight rhombic corners, giving it a unique style. A blossoming lotus flower design, similar to that of the dangjwa, is carved on each corner for a total of eight. In addition, on the body are inscribed images of flying heavenly maidens offering incense. Both of the above-mentioned bells were created in the 8thcentury and are considered the best and the most beautiful of Korean Bells. Their common characteristics can be summarized briefly. The upper part of the barrel-shaped bell body is bordered with a shoulder band. Four rectangular panels, each having nine protruding lotus buds (“nipples”) are located beneath the shoulder band. The bottom rim is bordered with a “rim band.” The primary designs on both the shoulder and rim bands are dots in a semi-circular pattern. In the middle part of the bell (“bell’s belly”) are two heavenly maidens on opposite sides of the bell. Located between the two maidens are the two dangjwa, the striking points, one on each side. In addition, on top of the bell is the yongnyu (bell hook in a dragon shape). It depicts a dragon lifting the bell in its mouth, and the dragon’s spine is arched to form a hook to hang the bell.

An Eighth Century Bell, Representative of Korean Bells

The largest extant Korean Bell, the Sacred Bell of King Seongdeok the Great (Korean National Treasure No. 29), also referred to as the Bell of Bongdeok-sa Temple

12 3

1. The heavenly maidens (bicheon) on the Sacred Bell of King Seongdeok the Great (Korean National Treasure No. 29)

2. The heavenly maidens (bicheon) on the Bronze Bell of Sangwon-sa Temple (Korean National Treasure No. 36)

3. The heavenly maidens (bicheon) on the Beomjong of Yongju-sa Temple, Hwaseong, Gyeonggi-do (Korean National Treasure No. 120)

10 11

The bronze bell at Naeso-sa Temple, located in Jinseo-myeon, Buan-gun, Jeollabuk-do Province, is designated Korean Treasure No. 277. As one of the more outstanding bronze bells of the Goryeo era, it embodies well the style of Korean bells.

Yongtong (Sound Tube) and Myeongdong (Resonance Chamber)

Peculiar to Korean bells, not found on Chinese or Japanese bells, is a unique feature called the “yongtong” or “sound tube,” an oblong pipe rising at the back of the yongnyu. With joints like bamboo, it is hollow like a flute. Running from inside the bell to the outside, this sound transmission device allows sound waves to travel through it. Unlike Western bells that are struck from inside and where the sound disperses quickly once out of the bell, Korean bells are struck from outside and the sound reverberates inside the bell. As of yet, the effect the yongtong has on a bell’s sound hasn’t yet been scientifically verified. It is worth noting however that some experiments indicate that when the bell is struck and the inside of the bell is filled with sound, “impure sound” is vented out through the sound tube (yongtong), producing a more refined sound. A good bell is beautiful to look at, but even more importantly, it must have a good sound. What is a good sound? A clear sound. A clear sound means a pure sound, devoid of unharmonious noises. A good sound should also have a long and sonorous reverberation. When these bells were cast, some sophisticated metallurgical techniques must have been available. Those things are not easily understood by ordinary people. However, there is a feature called a “myeongdong” or “resonance chamber,” that is more easily noticeable. This can be either a pit beneath a bell or an earthen jar buried in the ground beneath the bell. These allow the sound to reverberate longer. Beomjong is one of the “Four Buddhist Instruments,” the others being: the Dharma Drum, the Cloud-shaped Gong, and the Wooden Fish. Each of them makes a unique sound for each of the four realms of living creatures. The Dharma Drum is for creatures that live on land. The Wooden Fish is for creatures living in the water. The Cloud-shaped Gong is for creatures of the air, and lastly, the Beomjong is for all sentient beings residing in the universe. Therefore, all the four instruments should sound beautiful, but the sound of the Beomjong must be majestic and travel far and wide so that it can embrace the whole world. That’s because the sound of the Beomjong symbolizes the teachings of the Buddha.

1. The sound of a Korean Beomjong is especially beautiful because the ground underneath the bell is dug out, acting as a resonance chamber. This makes the sound reverberate longer.

2. Bell Pavilion where the four Buddhist instruments are kept

3. Sounding the bell

1 2 3

12 13Feature Stories 2

Why is the Sacred Bell of King Seongdeok Called the Emille Bell?—

How cruel can the human imagination be at times? All over the world, myths, legends, and even children’s fairy tales abound with brutal, harrowing stories. Whenever we hear such stories, it seems that man’s imagination is perhaps an expression of the cruelty and hidden evil that cannot possibly be actualized in reality. About the Sacred Bell of King Seongdeok the Great, the German archaeologist Dr. Kenmel said, “If we had just one bell of such excellence in Germany, a decent museum would be built for that one bell alone.” It truly possesses superb artistry and originality, but also has a sad legend attached to it. The Silla King Gyeongdeok commissioned the largest and most beautiful bell to be cast in order to honor his late father’s, King Seongdeok, distinguished achievements and to pray for the repose of his soul. The best artisan in the kingdom, Iljeon, was appointed and exerted himself to the utmost, but even with all his skill and sincerity, to cast such a huge bell wasn’t an easy job. As one failure followed another, King Gyeongdeok died, and his son King Hyegong succeeded the throne. At long last, the bell was completed. King Hyegong and the queen mother, Mme. Manwol, along with many others, gathered at Bongdeok-sa Temple. The abbot of the temple struck the bell, but oddly, it didn’t ring. Infuriated, the king ordered another bell to be cast. The monks of Bongdeok-sa made the rounds to procure donations for the needed materials. One day, a monk visited a thatch-roofed house in

Seorabeol. The lady of the house with a baby girl in her arms murmured as she welcomed the monk, “We are poor people and have nothing to donate. And this infant is all that we have. I wonder if you will take her instead?” Not heeding the poor woman’s plea, the monk went to other houses, received donations and returned to the temple. Afterwards, a stern voice spoke to him in a dream, “Bring that child you saw a few days ago! That child is needed for the bell to ring.” It was a commanding, awe-inspiring voice that echoed in his ears long after it startled him awake. Unable to bear it any more, the monk went to see Iljeon and told him about his dream. Iljeon urged the monk to take him to that house, saying this was his last chance. Iljeon was reminded of the Buddhist tradition of offering oneself in sacrifice by self-immolation. The two men visited the house again and suggested the mother offer the child to Buddha. She wept much, lamenting how one could cast the young girl into the seething molten metal, but she finally yielded the child. The infant child was cast into the red-hot molten metal, and eventually the bell was completed. Again the king and the people of Silla crowded around to listen to the bell. The abbot of Bongdeok-sa struck the bell for the first time. “Doo-o-ong!” The long-awaited sound spread far and wide. The deeply resonating sound seemed to reach not only to Seorabeol but to the very bottom of the ocean. It seemed as if it would reach to the end of the other world. However, the people

The Bell Sound, Waves that Reverberate in the Mind—Article by Kim Yi-Jeong, NovelistIllustrations by Yu Hwan-yeong

14 15

were surprised to hear a child’s mournful cry for its mother in the exceptionally long, lingering reverberations of the bell. It was crying, “Emille... emille... emille… (lit. “Because of mommy”).” There was no doubt that it was the sad and pristine voice of the infant cast into the molten metal. By and by, people began to call the Sacred Bell of King Seongdeok the Great the Emille Bell. Several years ago, chemical tests were done on the Emille Bell. The purpose was to look for traces of phosphorous, an element that might indicate human remains, but none was detected. Some argue that the legend of the Emille Bell is an analogy for King Hyegong, who ascended the throne at the tender age of eight when his father, King Gyeongdeok, died unexpectedly. His mother, Mme. Manwol, controlled him from behind the throne for years, and he died an unnatural death in his early 20s. So they say that the haunting sound of the Emille Bell is the young King Hyegong’s mournful cry. The truth is elusive. A legend is handed down from mouth to mouth over a long period of time, apt to be embellished and transformed, so future generations can only speculate on how much of it is true. Perhaps someone simply made up this story because the lingering sound of the bell was too beautiful and sad. Or it could also mean that the earnest effort and devotion to create the bell was worth a human life. Regardless, one thing is certain and that is that the Emille Bell produces an inimitable, deep and mysterious sound of its own, a sound that brings peace of mind, as peaceful as the ocean’s depths; an unforgettable sound that lingers long and resonant in the mind.

The Chiak-san Mountain Pheasant Who Repaid a Debt —

The original name of Mt. Chiak-san near Wonju, Gangwon-do Province was Mt. Jeogak-san (“Red-rock Mountain”), due to the red leaves in autumn. However, at some point, Mt. Jeogak-san began to be called Mt. Chiak-san (“Pheasant-rock Mountain”) because of the following legend. Once upon a time, a young man was on his way to Seoul to take the national military service examination. He walked over a high pass and entered a vale when he heard the urgent shriek of a bird sounding as though it was on the verge of death. Looking around, he saw a huge boa snake staring at a pheasant’s nest and ready to attack. Several hatchlings nestled in it, and the mother pheasant was shrieking at the sight of the boa. Without a moment’s hesitation, the young man took an arrow from his quiver and killed the snake. The young man checked to see that the

chicks were okay, and then resumed his journey. The sun set, soon darkening the forest pitch-black, and the young man hurried his steps toward a light far off in the distance. Almost running, he approached it to find a tile-roofed house. A beautiful lady welcomed him into the house, served him hospitably and provided him a bed. He snuggled into a deep, sound sleep, only to be awakened by a stifling pressure on his chest. Surprisingly, he found a big serpent coiled tightly around him. The serpent snapped at him. “That snake you killed today was my dear husband. I lured you here to avenge my husband, so you won’t ever be able to escape. There’s only one condition. I will set you free if the bell at the mountain temple rings three times.” The young man trembled in fear. Who will ring the bell in this pitch-dark night? At that

moment, not long after the she-serpent had spoken, the temple bell rang. “Doong... doong... doong...” The sound of the bell spread throughout the valley. When the bell stopped, the serpent shuddered as if vexed, then released him and slithered away. The next day, the young man went to the temple to see the bell. Under the bell tower were three dead pheasants, their skulls crushed. The mother pheasant and her friends had returned his favor by sacrificing their own lives. Abandoning the military service examination, the young man buried the three pheasants in a sunny spot and stayed at the temple to pray for the welfare of their souls. That temple is Sangwon-sa. Thereafter, Mt. Jeogak-san began to be called Mt. Chiak-san (“Chi” means pheasant,“ak” means rock, and “san” means mountain).

16 17Heritage of Korea

Maedeup, Korean decorative knotwork, is also called “the language of the hands” or “the flower of the heart,” referring to the craft’s potential to create an infinite number of combinations of shapes and motifs through colorful thread and elaborate knots. This refined Korean knotwork though, does not need special tools; with strings and a gimlet, artisans weave a colorful range of decorative pieces such as norigae (Korean traditional ornaments worn by women), belts, jumeoni (pouches), seonchu (fan pendants) and yuso (flag ornaments). According to the techniques used, knotwork can delineate and generate a variety of creative patterns. String’s quality, thickness and color, along with additional decorative items, can be combined to form a range of styles and designs. —Article by Yang Ji-suk | Photos by Nam Yun-jung

Maedeup, the Boundless Potential of Korean Artisans’ Beautiful Handiwork

Interview

Preserving the spirit of traditional Korean knotwork:Shim Young-mi of the Donglim Knot Museum

A walk down winding Bukchon Alley, lined with well-preserved tile-roofed houses of the Joseon period, opens up a unique scene -- a mixture of Seoul’s past and present in the heart of the bustling metropolitan city. This area, heavily tinged with tradition, is also a treasure trove of modern museums and galleries. A case in point is the Donglim Knot Museum, whose founder and director is maedeup master Shim Young-mi. The museum, opened in April 2004 with the help of the Seoul city government, displays all kinds of Korean knotwork. Decorative knots, such as norigae, belts, jumeoni, seonchu, yuso, as well as knotwork materials, including strings, threads and accessories, lure curious visitors. Of her career Shim says: “I started learning maedeup 49 years ago at the age of 19,” she said. “I wouldn’t be able to do this if I didn’t like maedeup. My father-in-law learned knotting skills from his aunt, who was working in the royal court, and he taught me the art of Korean knotwork. At first, he was just a neighbor, and I frequented his house to learn Korean knotting. I eventually married his third son and came to take over the family business.” From childhood, Shim had a talent for handicrafts. No wonder then that she was drawn to the art of knotwork, a field where she later found she could create anything she could imagine with thread and a gimlet. The process of making maedeup starts with dying white silk threads. Next, seasoned knotwork artisans untangle and plait the threads on a spinning wheel many times before steaming them to produce the final maedeup threads. The threads, which have already gone through a complex process, are then delicately woven and tightened to be reborn as a beautiful norigae accessory for women, or a seonchu pendant that accentuates the classic beauty of a fan. Shim is now busy working on various recreational and restoration projects for museums that involve: royal seals, traditional decorative bands and the yuso attached to the Royal Portrait of King Taejo. In cases where there are no extant maedeup works, Shim recreates traditional maedeup pieces herself, taking references from books, and takes the final artwork to museums for public exhibition. “I want to go beyond the restoration of maedeup to bring it to the general public. That’s why I’m extending its applications to everyday accessories like necklaces, brooches, bracelets, head bands and cell phone lanyards so that people can rediscover the value of maedeup,” she said. While producing intricate knotwork, Shim also provides training courses for both beginners and professionals as part of her effort to spread the craft further. The Donglim Knot Museum also offers one-day workshop programs in which visitors can learn and make maedeup of dragonflies and necklaces after a 30 minute to 1 hour class. (Tel. +82-2-3673-2778)

18 19

Yuso—

Yuso, a type of maedeup, is a sequence of

knots ending in a tassel. Usually used as

indoor decorations, yuso are designed to

be fastened to such household items as bal

(window blinds), bangjang (curtains), clothes

racks, scrolls, framed pictures, writing-brush

racks and letter boxes in a way that adds

beauty and elegance to a room’s otherwise

monotonous decor.

The photo is of the yuso attached to the 1872

Royal Portrait of King Taejo (Korean National

Treasure No. 317), born Yi Seong-gye.

It is an outstanding piece of the period, with its

chords woven from 24 threads culminating in

tassels. The versatile nature of such decorative

tassels hints at prestige when compared with

ordinary pieces. Yi Seong-gye was the king

who founded the Joseon Dynasty in 1392.

Norigae—

Norigae was one of the traditional women’s

accessories during the Joseon period. Hung

from women’s coat strings and hanbok skirts,

norigae comes in various shapes and colors.

The decorative pendant also has functional and

seasonal variations. It has three basic colors:

red, yellow and indigo blue. Other colors such as

pink, light green, violet, purple and aquamarine

are often added to the basic color palette.

In general, three pendants with tassels are tied

together to form a single ornament known

as norigae samjak. The shapes and patterns

of the pendants contain not only decorative

but also symbolic elements. Joseon women

expressed their wish for good luck, wealth,

many sons and eternal youth through the richly

symbolic images of bats, cicadas, butterflies,

chili peppers, lotus flowers, Korean socks, bells,

ornamental knives and Buddhist prayer beads.

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20 21

Jumeoni—

As hanbok, the traditional Korean attire, did not have pockets,

Korean men and women, regardless of age, used to carry small

pouches known as jumeoni, for practical and decorative purposes.

These traditional pouches had many variations: gwi jumeoni for

men, duru jumeoni for one-year-olds, and separate pouches for

medicine, stationary, spoons and eyeglasses.

The photo is of a duru jumeoni that was attached to a one-year

birthday band. This special ceremonial band, hung from shirts

and long vests, is long in length, symbolizing long life for the

baby. The pouch comes with tassels in a combination of colors,

either blue-pouch-red-tassel or red-pouch-blue-tassel.

They are also decorated with a wide range of goebul (a triangular-

shaped ornament made of silk, cotton and colored strings).

Seonchu

—

Seonchu is a dangling ornament attached to the handle of

a fan, giving it a touch of elegance and class. In the early

Joseon period, seonchu-decorated fans were used only

in the royal court, but with the diversification of shapes

and usages, such prestigious fans were later allowed to be

used by government officials and the upper class.

In making seonchu, the first step is to tie a round cord of a

finer thickness in the middle. Forming the dongsimgyeol

knot that is the basis for the completed decoration is

the next step. The process ends with a decorative tassel

added at the lower end of the seonchu. Bells, strawberries

or rings are common designs for the tassel.

22 23

Seonun-sa, Where Even the Mountain Winds Take a Break...

One fall day when the beautiful autumn foliage had dyed the mountains in splashes of color, the Colombian novelist Andres Solano and his Korean wife, Yi Soo-jeong, visited Seonun-sa in Gochang in Jeollanam-do. They had come to attend a 2-day Seonun-sa Templestay program that Soo-jeong had prepared for her husband who was much interested in Korean culture. She did this to celebrate their 5th wedding anniversary. In a serene and quiet mountain temple, the couple experienced new aspects of Korean culture and also took away many beautiful memories. —Article by Shin Hee-yeon | Photos by Choi Bae-moon

Templestay

They commune with

nature, crossing over

Dosol stream’s stone

bridge as mist rises

from the water.

24 25

Seonun-sa, Tinted with Autumn Leaves and Love —

Along the Dosol stream flowing in front of the mountain temple Seonun-sa, flaming red spider lilies grew in abundance. As fall comes, the lilies die off and Seonun-sa’s surroundings are bathed in the colors of autumn. The color of the surroundings, brilliant but not flashy, possesses a refined beauty. It allows visitors to broaden their minds and breathe comfortably. Soo-jeong told us, “Though Andres is a foreigner, I believed he will consider this Templestay the best gift to celebrate our first-year anniversary of living in Korea because he has shown much interest in this country. I myself also look forward to it, religiously, philosophically and culturally. I am very ready for this unique experience.” Soo-jeong and Andres have been married five years and are still deeply in love. Even when Soo-jeong introduced her husband to us, their eyes were constantly in contact as they exchanged smiles with each other. They met in May 2008 through an event called the “Cultural Partnership Initiative,” hosted by the Korean Ministry of Culture, Sports and Tourism in which a number of artists from developing countries were invited to Korea. Andres Solano was one of the invitees as he was listed as one of Colombia’s Top 100 future leaders, and Soo-jeong was a member of the event staff from the “Foundation for Globalization of Korea.” Over time, their fateful meeting evolved into love and they were eventually married. They are just two of the lucky people who seized love and happiness with both hands without regard to ethnicity or nationality. They say they have already been living in Korea for one year since coming back from Colombia and Spain where they spent four years. For these two people, who have as much cultural pride and curiosity as they do love for each other, the Seonun-sa Templestay was a long awaited cultural experience that could not be put off.

Seonun-sa Templestay

Schedule

Day 1

Receive Training Uniform &

Room Assignment

Temple Etiquette and Temple

Tour

Dinner

Sounding of the Four Dharma

Instruments & Evening Dharma

Service

108 Prostrations

Flower Tea Meditation

Rest and Bedtime

Day 2

Wake up

Early Morning Dharma Service

Qigong Exercise & Walking

Meditation

Breakfast

Walking Meditation to Dosol-am

Lunch

14:30

15:40

17:10

18:00

18:30

19:10

21:00

4:00

4:30

5:00

6:10

7:30

11:40

1

1. Andres and Soo-jeong stacking stones to make a wish

2. At the Hall of Eight Phases, Soo-jeong explains to her husband the Pictures of the Eight Major Events in the Buddha’s life.

3. In front of the Main Buddha Hall, the couple bows to the Buddha.

4. The couple shares a peaceful moment in the mountain temple.

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Seonun-sa looks different and smells different at various times of the year. Visitors are welcomed by camellias in spring, green tea leaves in summer, red spider lilies in fall, and the snowy landscape in winter. We have diverse Templestay programs as well. The “True Self” Templestay assists people in finding their true self when they are facing such major issues as choosing a course of study, determining a life path or finding a job. The “Blind Date” Templestay offers participants the chance to meet a compatible mate based on their common interests and temperaments. The “Flower Tea” Templestay allows participants to experience picking green tea leaves and enjoying different kinds of “flower tea.” The “Hiking” Templestay involves hiking into the mountains to where the Maitreya Buddha is carved into the face of a cliff at Dosol-am Hermitage. The hike itself is a symbolic journey to the Pure Land of Maitreya. Seonun-sa’s Templestay programs are designed to introduce participants to Buddhist culture that they can experience through the five senses, or perhaps beyond.

InterviewwithVenerable Mujin

26 27

108 Prostrations and Flower Tea Meditation in Search of One’s True Self—

As the couple entered Seonun-sa, where it is said that even the mountain winds take a rest, their pace of walking slowed, almost becoming reverent and calm. After exchanging nods with the other 33 Korean participants, they began the program with an introduction to temple etiquette and adjusted their attitudes accordingly. The participants then took the temple tour, guided by the Templestay program manager, Mr. Oh Sung-ho, whose narration was as intriguing as an old Korean legend. The tour began with the Main Buddha Hall where the Vairocana Buddha, the Medicine Buddha, and the Amitabha Buddha are enshrined. They then saw the Hall of Eight Phases where eight pivotal scenes from the life of the Buddha are displayed, and lastly, to the Hall of Ksitigarbha where the Bodhisattva Ksitigarbha is enshrined. He is in charge of the afterlife and is accompanied by the Ten Kings of the realms of hell who judge the sins of the deceased. Ven. Mujin explained, “We prostrate ourselves in order to empty our minds by setting aside our 108 afflictions and sufferings. Bow to your true self, and do not think of it as bowing to an idol.” He then demonstrated proper bowing form to the participants, and all of them, in time with the sound of his bamboo clapper, completed their prostrations speedily. After the 15-minute long 108 prostrations ended, Soo-jeong and Andres smiled as if asking each other, “Are we already done?” and wiped the sweat off their brows. After the 108 prostrations, that also exercise

the whole body, they participated in flower tea meditation which is intended to bring peace of mind. Ms. Park Gyeong-suk, director of the Mind Picture Institute, led that program. The participants sat in pairs facing each other, placing their cups of flower tea (made from lotus, camellia and magnolia flowers) and beautiful dasik (traditional pressed confection eaten with Korean tea) between them. Andres and Soo-jeong sat facing each other and quietly paid attention to each other’s stories. The meditation program then offered participants a chance of “being mindful.” This is a silent pilgrimage to one’s true self and “awakening” which allows one to react to changes in one’s body and mind. Through these programs, the participants attempted to probe deep into themselves, as well as their partner’s mind. Soo-jeong later told us, “Though it was very thought-provoking to delve deep into my and my husband’s minds, to me, above all, the 108 prostrations was the most memorable experience. It was not as tough as I thought and gave me some kind of meditative and ‘Seon feeling.’ I think it is also good exercise. I feel great. I think I can do it at home without difficulty.” Soo-jeong looked more alive with her cheeks rosy and flushed. The couple walked back to their rooms, chatting about their impressions of the first day’s experiences. Night came to the temple, lit only by the stars and the moonlight. They later admitted that sleeping on the heated floor, called ondolbang in Korean, was one of their more pleasant memories of this mountain temple.

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1,2. Flower Tea Meditation with Ven. Mujin. The elegant scent and flavor of the flower tea fills body and mind.

3. A meditation program offers participants a chance of “being mindful.”

4,5. The 108 prostrations practice both empties and refreshes the mind.

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Seonun-sa TemplestayTelephone +82-63-561-1375Websitewww.seonunsa.org

Encounter with an Ancient Gochang Stone Castle

Gochang Stone Castle surrounds Mt. Bang-Jang (743m) located in Gochang, Jeollabukdo.

It was constructed during the Joseon Dynasty and is almost perfectly preserved. The roughly cut stones of the castle wall reflect the arduous work of the commoners who built it, earnestly praying for an end to the Japanese invasion. The circumference of the castle is 1,648 meters and the walls are 4~6 meters in height. Stones to bombard the enemy were collected in a ritual called “Stepping on the Castle” in which women would carry a stone on their head and circle the castle, passing the east, west, north gates and the ongseong (a defensive secondary wall built to further protect the gates of the castle). In recent days, walking around the castle has become a trendy form of exercise. (Tel. +82-63-560-2710)

Midang Literary House, Exuding the Scent of Chrysanthemums

The Midang Hall of Poetry Literature was built in 2001 to commemorate the poet Suh Jeong-

ju whose pen name was Midang. It is located in Seonun-ri village, Buan-eup, Gochang-gun, Jeollabukdo, the place where he lived and died. After he passed away, it was decided to convert the old Seonun primary school into the Midang Hall of Poetry Literature. Midang Hall exhibits the poet’s handwritten manuscripts and his collected works. It also displays some of his cherished possessions. Every November when the chrysanthemums bloom, the Midang Literature Festival is held, and various programs are prepared for the public’s participation such as the Midang essay contest, poetry reading, an academic conference, and the Midang Literature Award ceremony. (Tel.+82-63-560-2760)

Tourist Sites in GochangEarly Morning Dharma Service and Walking Meditation —

Contrary to the worries of the previous night, they awoke easily at 4 a.m. and attended the early morning Dharma service, which began with the soft but majestic sound of the Dharma bell. It was still pitch-dark outside, but they walked to the Dharma hall and completed the chanting and the prostrations, copying the movements of the monks. The atmosphere in the Dharma hall was even more earnest and reverential than before. Soo-jeong said, “The sound of everyone’s chanting together, rather low and soft, sounded like reading poetry or singing. Though I have no idea what it meant, it touched me deeply.” Andres, having no particular religion, added that the absence of sermons and praise was quite impressive and new to him. What followed after was the qigong exercise. It is intended to stimulate the acupuncture points of the body in order to awaken the not yet fully awakened body and mind. Afterward, they performed walking meditation on Mt. Dosol. Leaving Seonun-sa, they walked along Dosol stream, passing the mysterious Jin-heung Cave on the way, and stopped by Dosol-am Hermitage. They continued to walk till they arrived at the Maitreya Buddha carved into the rock cliff. The participants thoroughly enjoyed the richness of Mt. Dosol’s scenery.

Soo-jeong said, “I liked the humorous look of the gigantic Maitreya Buddha carved on the rock cliff near Dosol-am, and it was very nice to hear the story about that Buddha. At the teahouse, we unexpectedly met Ven. Jin-yong and enjoyed conversation over tea with him. I enjoyed a lot our time with him and really liked his gift, this cute protecting Ksitigarbha doll.” Andres, who seemed to enjoy all of the Templestay’s programs, smiled brightly and said that having experienced and learned some of the Korean traditional and Buddhist culture stimulated his curiosity and interest even more. There is a proverb that says, “Your knowledge determines your insight.” This proverb can perhaps well reflect Andres’ case. He says that he would like to come back when his friend from Colombia visits Korea next month. Placing his palms together in front of his chest, he bowed to say good-bye to everyone.

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1. The sound of the Dharma drum permeates their minds, inspiring them.

2. During the Dharma service, they sense the comfort of sitting in front of the Buddha.

3. The sitting Maitreya Buddha carved into a cliff near Dosol-am, Seonun-sa. The face of the Maitreya Buddha is humorous and the legend behind it is interesting.

4. On the way to Dosol-am, they experience the mysterious Jin-heung Cave.

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Bongnyeong-sa Temple in Suwon exudes the atmosphere of a mountain temple despite its location in the city. On the path from the Single Pillar Gate toward the temple compound, one looks up at the blue sky and feels the clear air of a forest, gradually releasing the tension built up in body and mind. Though situated in a city, Bongnyeong-sa is somehow comforting, as though one is being warmly embraced by the hills. It is a matter of great joy and solace to be able to experience this kind of temple in a city. In line with the “wellbeing” trend that began a few years ago, interest in temple food is also on the rise. Bongnyeong-sa has researched temple food diligently to preserve the “taste of nature” and to spread the “aesthetics of sharing.” As part of its effort to develop a culinary culture that purifies body and mind with natural ingredients, Bongyeong-sa held the “International Feast of Temple Cuisine” last fall, which was a great success. People flocked to the temple to experience the exotic temple foods of Myanmar, Sri Lanka, Thailand, Vietnam, Tibet, Bhutan, Nepal and Mongolia. In this way, Bongnyeong-sa

pioneers both the popularization and globalization of temple food. Of its temple food festivals, Ven. Dongwon says, “The temple food festivals held at Bongnyeong-sa can be said to be one of the major cultural festivals that Suwon’s citizens can enjoy together and participate in. Public interest in temple food, imbued with the flavors of nature, is growing day by day.” Ven. Dongwon further says that despite the appearance of new dietary trends like “a meal a day” or “intermittent fasting,” public interest in temple food continues to rise because temple food is pure and natural, as well as nutritious. In honor of the will of the late Ven. Seju Myo-eom, Ven. Dongwon is working to reproduce Korea’s ancient fermented foods, as well as preserving the traditional methods of making Korea’s three basic fermented condiments: soy sauce (ganjang), soybean paste (doenjang) and hot pepper paste (gochujang). As the Vice Director of the Bongnyeong-sa Temple Food Institute, she is studying the aforementioned condiments, which can be said to be the epitome of slow food, taking months to ferment.

Temple Food

Wholesome and Tasty Traditional Korean Food Gyeongdan and Yakgwa

Gyeongdan, colorful rice balls covered with various flavored coatings, and sweet, chewy yakgwa are traditional Korean foods that please both the eye and the palate. Let us prepare a special table for New Year’s Day by making rice cake balls with wholesome ingredients like red beans, mung beans, sesame seeds, black sesame seeds and dates and by making nourishing yakgwa, which is without fail found on the table at memorial ceremonies on Korean holidays.

—Cooking by Ven. Dongwon (Bongnyeong-sa Temple) | Food stylist Shin Yeong-seop (Arancia) | Article by Kim Gyeong-mi | Photos by Ha Ji-gwon

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Gyeongdan, which is flavored with beautiful coatings of colored powders, is chewy, and one has the added pleasure of selecting one’s own favorite tastes from among the savory and sweet powders. Traditionally, Koreans made sorghum gyeongdan coated with red bean powder when a baby reached 100 days old or on their 1st birthday. This is an enduring custom originating from the wish that babies grow up healthy because the color red wards off evil.

Ingredients

Sticky rice gyeongdan: 200g of sticky rice powder, salt and sugar, coating powders (30g of shredded dates, 30g of black sesame seed powder, 30g of plain sesame seed powder)Sorghum gyeongdan: 100g of glutinous sorghum, 100g of sticky rice powder, salt and sugar, coating powders (100g of red beans, 100g of mung beans)

Gyeongdan, Rice Cake Flavored with Five Colored Coatings

Directions

Sticky rice gyeongdan:

1. Wash the sticky rice and soak it in water until the rice fully absorbs the water.2. Drain the sticky rice in a strainer and grind it into powder. (Add a little salt.) 3. Mix the sticky rice powder with hot water to make dough. Roll it into small

balls, no bigger than 2cm in diameter.4. Put the rice balls into boiling water. When the rice balls are cooked, they float.

Then take them out with a strainer and put them in cold water to cool.5. Take the rice balls out of the cold water. Roll them in the various powders to

coat them.

Sorghum gyeongdan:

1. Wash the sorghum and sticky rice together and soak them in water. 2. Boil the red beans. When you can crush the red bean between your fingers,

drain the water from the pot. Leave the pot uncovered until the excess moisture evaporates. Add a little salt and sugar and pound the red beans with a pestle.

3. Soak the mung beans in water to remove the skin. Steam the mung beans in a steamer. Add a little salt and sugar to the cooked mung beans and pound with a pestle. Let it cool.

4. Drain the soaked sorghum and sticky rice from step 1 and grind them into powder. (Add a little salt)

5. Mix the sorghum and sticky rice powders and add hot water to make dough. Roll them into small balls, no bigger than 2cm in diameter.

6. Put the rice balls into boiling water. When the rice balls float, then take them out with a strainer and put them in cold water to cool.

7. Take the rice balls out of the cold water and roll them in the red bean or mung bean powder.

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Sweet and Savory Yakgwa, a Traditional Korean Confection

Yakgwa, a traditional confection favored by Koreans on New Year’s Day, are deep-fried cookies made from dough made by kneading together flour, honey, sesame oil, ginger extract and cinnamon powder. These deep-fried cookies are submerged in a honey syrup and then drained.

Directions

1. Mix flour, salt, sesame oil, ginger extract, cinnamon powder and honey well. Sift the mixture with a sieve.

2. Form the mixture from step 1 into a lump. Do not knead it but rub it gently to form a loose dough.

3. Make the honey syrup by mixing the ingredients and boil it on low heat for about ten minutes.

4. Roll the dough flat into about a 0.8cm thickness. Fold the dough onto itself and roll it again. Repeat this about 4-5 times. Cut the dough into 3.5x4cm squares or use a flower-shaped mold. At the center of the cookies, make a cut with a knife or poke a few times with a fork or skewer so that they are cooked well when fried.

5. Fry the cookies in 110ºC oil. 6. When the cookies float and swell up, move them to 140~160ºC oil. Fry until

brown. 7. Drain the cookies with a strainer. Spread the cookies on a piece of paper to

further absorb excess oil. 8. Soak the cookies in honey syrup for 1-2 hours.9. Drain them using a strainer again. Garnish with shredded dates or pine nuts.

Ingredients

400g of flour, 4tbs of ginger extract, 1/2tbs of cinnamon powder, 6tbs of sesame oil, 6tbs of honey, 1/2tbs of salt, honey syrup (1 cup of grain syrup, ½ cup of water, 3-4 pieces of thin-sliced ginger, ½ cup of honey, 2tbs of lemon extract, 1/2tbs of cinnamon powder).

36Temple Diary

I recently participated in Naeso-sa’s Templestay program. Naeso-sa is located in Byeonsanbando National Park, Jeollabuk-do Province, a three hour drive from Seoul. As we made our way through the Korean countryside one crisp November morning, my anticipation grew. Being the last weekend of autumn, a gaggle of eager hikers was milling around the park’s entrance, preparing to assault the various trails that run through Byeonsanbando. This sight was in great contrast to the serene environment I was about to experience. On reaching Naeso-sa, I was immediately struck by its natural beauty, cradled so perfectly amongst the mountains, now painted with colorful autumnal foliage. I was eager for the experience to come.

—Article by Tom Shardlow | Photos by Nam Yun-jung

In the early

morning we walked

around the temple,

preserving the

beauty of Naeso-sa

in our minds.

My Templestay at Naeso-sa Temple:

A Connection to the Past

38

The majestic sound of the temple bell seemed to reverberate in my heart.

39

First Thoughts—

Since coming to Korea earlier in the year to live and work, escaping from the city has become a regular part of my life, a means of refreshing my mind. Throughout my trips into the mountains and to the coasts, I have visited many historical sites, temples in particular. Previously I had felt far removed from the people I often saw praying there, being a tourist in a place others placed far greater importance on. I hoped that my stay at Naeso-sa would bring me a little closer to understanding their world view and help to broaden my own. Naeso-sa is located in southwestern Korea, close to the coast. This setting, surrounded by a beautiful natural environment, makes it a special place to experience the seclusion of temple life.

Ven. Wonjeong kindly explained about Naeso-sa’s pagodas,

bells and Buddha halls.

Participating in the evening Dharma service at the Main Buddha Hall, my heart calmed down.

Ven. Wonjeong told us an interesting legend about an Avalokitesvara Bird (Gwaneumjo), said to have drawn the colorful designs in the Dharma Hall.

It was my first ever experience to sound a Korean bell,

and its majestic sonorous sound touched me.

A Sound in the Darkness—

Shortly after arriving at the temple, I received the Templestay uniform, after which we were warmly welcomed and informed of some of the rules of temple life, as well as our schedule for the stay. The monk assigned to our group led us around the temple, introducing the temple buildings and its myriad of significant artifacts. At the heart of the temple stands the main hall, a breathtaking structure. The hall is unpainted on the outside, accentuating its harmony with the natural environment and setting it apart from many other such buildings. Housed in a pavilion opposite from the hall are the temple’s large bronze bell and other ceremonial instruments used in various rituals. As nightfall came, the monk demonstrated their use. The sound of the bell in particular seemed to resonate over the entire mountain and beyond, filling me with a sense of calm. I thought of the historical depth of this tradition and the Buddhist faith in Korea, which has shaped Korean life and history throughout the ages; this sound which has boomed out over the countryside since the temple’s foundation in the Three Kingdoms period. I felt firmly connected with the past at that moment, and it was a real privilege to experience.

When drinking tea, we need to appreciate

its aroma first and then drink a sip to slowly

appreciate its taste.

I learned how to perform a proper prostration, touching five parts

of my body, two elbows, two knees and forehead, to the ground.

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The floral lattice doors of Naeso-sa’s Main Buddha Hall are said to be

celebrated in Korea. A closer examination revealed a variety of beautifully

designed floral patterns.

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Break of Dawn—

In the temple, monks go to bed early and rise early, their day starting at 4 a.m. We were no different. On the morning of the second day, I wrestled myself out of bed and slid open the doors to my room. I took in my first breath of the cool morning and looked out over the courtyard outside our quarters. The silence and crisp pre-dawn air was invigorating and, as I gazed up at the sky and the brilliant white moon, I soon forgot my tiredness. Our group assembled and moved in single file to the main hall to begin our morning worship. As we performed our prayers, I felt peaceful. The repetition of the prayer ritual helped to clear my mind of my day to day worries and the hustle and bustle of life in the city. Looking around the room as we bowed to the east and west, I could see the historical murals, depicting Buddha in various vibrantly colourful scenes, as well as the architectural touches that adorn the interior of the hall. Equally moving were the photos of members of the temple’s brotherhood who had passed away. I have always admired Korea’s reverence and continuing tribute to the deceased, and it took on further significance to be a part of the congregation bowing to their memory.

To the Mountain and Back—

Later that day we walked together to the mountain to see its wild beauty close-up. I had been eager to get into the mountains, and my mind felt light after our morning of contemplation. It gave great context to the temple to be amongst the beautiful and rugged environment; a landscape that surely inspired the temple’s founders in years past. Over the course of our trek through the mountains, I spoke further with the monk who watched over us during our stay. It was enjoyable to hear more about his life in the temple and his own personal story. On our return to the temple, we bid our farewells and took our final breaths of the fresh mountain air. I left the temple feeling a sense of relaxation and calmness, ready to re-enter “normal life” but also hoping to keep with me some of the lessons from my stay.

Though the procedure of baru gongyang was not simple, it was an opportunity to realize the preciousness of food by eating every bite, leaving nothing to waste.

Four hours of trekking on Mt.

Naebyeon-san was an opportunity

to appreciate Korea’s beautiful

mountains.

Naeso-sa TemplestayTelephone +82-63-583-3035 Website http://www.naesosa.org

The meditation session was a bit challenging, but I tried to concentrate my mind.

The iron cauldron at Seolseon-dang Hall;

its sheer size surprised me.

Before beginning baru gongyang (formal monastic meal), one must hold up the wooden bowl called baru and express one’s gratitude for the food.

42 43Journeys

As the year drew to a close, more trees revealed their naked selves to the encroaching cold. Leaves began to fall, and soon snow covered everything in the forest. The mountains would be tranquil and deserted for a while. One day, as fall was turning to winter, I embarked on a journey along the Baekdu-daegan, the 460-mile-long mountain range that runs north and south the length of the Korean Peninsula. The mountain scenery and the people who live there, embraced by the vastness of the Baekdu-daegan, were comforting, as well as beautiful.

—Article by Ryu Su-min | Photos by Ha Ji-gwon

Travelling the Baekdu-daegan,Encountering Life

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1. A view of Mt. Odae-san, its leafy outer coat now stripped away

2. Woljeong-sa, a temple some liken to a lotus growing in the Baekdu-daegan

3. People enjoy frolicking on the snow-covered beach, undaunted by piercing winds.

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Beginning from Mt. Baekdu-san in the north down to Mt. Jiri-san in the south, Baekdu-daegan is Korea’s greatest and longest mountain range. On the Korean Peninsula, whose shape some say resembles a tiger, the Baekdu-daegan corresponds to the backbone of the tiger. My Baekdu-daegan journey began from the vicinity of Mt. Seorak-san, in the northernmost mountain range of South Korea. Mt. Baekdu-san and Mt. Geumgang-san are also in this range but lie in North Korea. Thanks to its close proximity to the East Sea, Mt. Seorak-san also provides a view of the ocean, as superb and beautiful as its mountain scenery. When white snow falls on the blue ocean, the contrast of colors is starkly beautiful. Undaunted by the sharp winter winds, people frolic on the snow-covered beach. The seaside, a fine sandy beach in summer, becomes a wonderland of snow in winter.

On Mt. Odae-san, Woljeong-sa Temple greets all visitors. The path leading to the temple is lined with old fir trees reaching high into the sky and is an iconic feature of Woljeong-sa. The temple is embraced by the mountains, solemn but not overly severe. Some people say the mountains encircle Woljeong-sa like the petals of a lotus, thus, one can easily imagine Woljeong-sa as being the center of a lotus growing in the Baekdu-daegan. Under the afternoon sunlight stands Woljeong-sa’sNine-Story Octagonal Stone Pagoda. What’s unique about this pagoda is the kneeling stone bodhisattva looking up at it. He must be seriously focused to not mind kneeling in the dirt. Daegwallyeong is a mountain pass in a subsidiary range of the Baekdu-daegan. The Daegwallyeong Sheep Farm (Yangtte Mokjang) is one of the biggest tourist attractions in this area. The path to the sheep pens was steep, but after seeing their cute faces and petting their soft fur, I forgot about my aching legs and the cold wind.

Baekdu-daegan, the Greatest, Longest Mountain Range on the Korean Peninsula—

V-train, the Train through Baekdu-daegan’s Valleys The V-train runs 27.7 km through the valleys of the Baekdu-daegan three times a day, connecting Buncheon, Yangwon, Seungbu and Cheoram. The train ride is popular with tourists as it provides a leisurely journey through the many valleys, an enjoyable way to see the innermost recesses of the Baekdu-daegan. As some areas are only accessible by train, the scenery is often breathtaking. The clear streams and rivers, the myriad of mysteriously-shaped rocks and the splendid mountain terrain naturally arouse sighs of wonder. The V-train stops at each station for about 10 minutes. Passengers may disembark and sightsee, buy local produce, or buy makgeolli, locally made rice wine. • For detailed information consult http://www.v-train.co.kr

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Encountering People, Life and Faith on Every Mountain Range—

Changing direction to head southwest, I drove toward the lower region of the Baekdu-daegan and visited Buseok-sa Temple. Above Muryangsu-jeon Hall, hailed as the oldest wooden structure in Korea, the sky spread far and wide like a painter’s canvas, embroidered on its edges with mountains of various sizes and shapes. I drove further south until I saw a road sign saying I was in Bonghwa. Bonghwa is home to Cheongnyang-sa Temple, nestled securely on Yeonhwa (Lotus Flower) Peak, one of the 12 peaks of Mt. Cheongnyang-san. I slept that night in one of the local minbak (a Korean style bed and breakfast found in rural areas) and went up to Cheongnyang-sa the next morning. The clear, crisp air greeted me, as did the aroma of the surrounding forest, populated by a variety of pine trees and deciduous trees. Eungjin-jeon Hall provides a scenic viewpoint from which visitors can appreciate the splendid scenery of

Cheongnyang-sa. The temple was built by Great Master Wonhyo in the 3rd year of the reign of the Silla king, Munmu, and Master Wonhyo is also known to have resided there for some time. Perhaps great masters have a discerning eye to recognize splendid scenery and auspicious sites. Looking up from Cheongnyang-sa at the beauty and splendor of Mt. Cheongnyang-san, visitors naturally sigh, and after climbing Cheongnyang-san to look down upon Cheongnyang-sa and its Five-story Stone Pagoda, they marvel. Not far from Cheongnyang-sa is the Standing Vairocana, thought to have been carved into the rock cliff during the late Unified Silla era. I couldn’t help but wonder who had taken the trouble to come to this remote village so long ago and carved this Buddha into this large rock. Visitors should not leave Bonghwa without seeing the Cheongam-jeong Pavilion and Seokcheon Valley. Both are located in Daksil Village which

is occupied by descendants of Chungjae Gwon Beol, a Confucian scholar of the Joseon Dynasty. Superb scenery surrounds not only Cheongam-jeong Pavilion, built on a massive, turtle-shaped rock, but also Seokcheon Valley where large, flat rocks and pine trees proliferate to offer picturesque scenery. The lives of the people who live in mountainous regions are inseparably intertwined with the mountains themselves. Among these rivers and streams and mountain, interspersed with patches of farmland, people build their houses, farm the land, raise children and livestock, always looking up to the heavens with faith. These waters, mountains, lands and people have evolved with great effort over thousands of years to cover the basic skeletal structure of the Korean Peninsula. In that sense, they are more precious than anything.

1. Sunset at Buseok-sa, as beautiful as an Oriental painting

2. Cheongnyang-sa’s Five-Story Stone Pagoda3. A Vairocana Buddha carved into a rock cliff at

Dongmyeon-ri, not far from Cheongnyang-sa Temple.

4. A view of refined and elegant hanok as seen from Cheongam-jeong Pavilion in Daksil Village

5. Daksil Village at Bonghwa provides wonderful walking paths between the hanok, the traditional Korean houses huddled here and there.

6. Pine mushroom stew, a specialty of Bonghwa

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Woljeong-sa TemplestayTelephone +82-33-339-6606Website http://woljeongsa.org

48Templestay Q&A

Let us learn the distinctive meanings and usages of three traditional Dharma instruments: the moktak (wooden handbell), prayer beads (yeomju) and the bamboo clapper (jukbi). —Article by Kim Yu-ShinIllustrations Kim Da-jeong

Dharma Instruments Used at Buddhist Ceremonies

Q. What is a moktak?

A. A moktak, or wooden handbell, is a major Dharma instrument that is ubiquitous in Buddhist culture. Indeed, it is not an overstatement to say that moktak are used at almost all Buddhist ceremonies. Mountain temples open and end their days with the sound of the moktak. Monastics also chant to the sound of a moktak. In addition, when temples want to convene a meeting or gather monks and nuns together for communal projects, they sound the moktak.

Q. How are yeomju or Buddhist prayer beads used?

A. Prayer beads are used to keep count when Buddhists perform prostration practice or recite the names of Buddhas and bodhisattvas. In addition, many Buddhists wear them around their necks or wrists to help maintain peace of mind. Prayer beads basically consist of 108 beads to symbolize the 108 mental afflictions that cloud the human mind. Of course one cannot simply categorize all mental afflictions into 108 groups. Thus the number “108” is symbolic and actually means “innumerable” or “all.” Though yeomju can be divided into many types according to their composition and usage, they are commonly divided into four types. The 108-bead yeomju is the basic model, but there are also a 1080-bead model, a 54-bead model, and a 27-bead model. Smaller prayer-bead bracelets are called danju.

Q. When is the jukbi or bamboo clapper used?

A. Bamboo clappers are used at temples to mark the beginning and end of meditation sessions and to awaken

practitioners who doze off during Seon meditation. A jukbi is made from a 40-60 cm length of bamboo.

Then two thirds of the length is split in half and 1/3 of the length is left to serve as a hand grip. When sounding the bamboo clapper, you hold it in your right hand and strike the split part against your left palm.