Download Buddha`s Birthday

01
As Light, as Joy Buddha Comes
on a Fine Spring Day
Buddha’s Birthday
K o re a n
Spring 2015
— What is This?
What is
a
Moktak?
— Wooden handbells, moktak in Korean, are sounded by monastics during
Buddhist services or as an accompaniment to chanting to awaken monks in the
early morning, as well as many other monastic rituals.
The moktak evolved from the wooden fish, one of the four Buddhist percussion
instruments. The wooden fish is struck to encourage practitioners to maintain
unwavering practice, like fish that never close their eyes. With a long slit in front
(the mouth) and two round holes on both sides (the eyes), the moktak resembles
a fish. A large moktak is sounded to call monastics together or to announce
mealtimes; a small one is used when chanting or reciting sutras.
— Volume 4, Number 1
—
02 Photo Essay
Here and Now
FEATURE STORIES
As Light, as Joy Buddha Comes on a Fine Spring Day
—
Every year in Korea, Buddha’s Birthday
is celebrated on the eighth day of the
fourth lunar month. On this day lanterns
are lit at temples nationwide as an
offering to the Buddha. Through these
lantern offerings, Buddhists reaffirm
their vows to live as lights to the world
and their hopes that the Buddha’s
wisdom and compassion will permeate
and light up the whole world.
— © Ha Ji-gwon
06 Story 1
The Buddha Came as Light and Lit Up the World
10 Story 2
Lotus Lanterns Blossom as Flowers of Enlightenment
12 Story 3
Waves of Light Spread across the Whole World
Lotus Lantern Festival
BUDDHIST CULTURE
22 Heritage
Buddha’s Gentle Smile
26 Exploration
Crossing this Bridge, I Enter the Buddha’s Realm
28 Buddhist Art
The Four Heavenly Kings Guard the Buddha-dharma;
Batman Guards the Good
34 Temple Diary
Restoring Inner Peace at Eunhaesa Temple
40 Temple Food Story
Soup with Silky Curled Mallow
Cooked Rice as White as Jade
42 Temple Food
Monastic Meals, Simple and Sincere
46 Templestay Q&A
Inform Yourself with Useful Facts about Templestay before Leaving Home
48 Templestay Guide
A Journey of Happiness for Myself; Templestay
Published by Cultural Corps of Korean Buddhism 71 Gyeonji-dong (56 Woojeongkuk-ro), Jongno-gu, Seoul, 110-170, South Korea Tel: +82-2-2031-2000
E-mail: [email protected] Supervision by Jogye Order Publishing Tel: +82-2-720-6107 Planning & Design by Bulkwang Publishing (Editor: Kim Gyeong-mi,
Designer: Han Sung-min) 46-21 Soosong-dong (45-13 Woojeongkuk-ro), Jongno-gu, Seoul, 110-140, South Korea Tel: +82-2-420-3200
Translated by Golden Lotus Translation and Interpretation Center Tel: +82-2-6329-0202
Read Templestay magazine online at the website (http://eng.templestay.com). Copyright © 2015 Cultural Corps of Korean Buddhism. All rights reserved.
Registration No. 010110-08-2015-066
— Photo Essay
Here
&
Now
Text and photography by
Yu Dong-yeong
Each and every one is grasping for breath to emit its own brilliant color,
But nothing becomes excessive and the balance of harmony is preserved.
This is possible as things open to us and reveal themselves,
Flowers in flowerlike ways, trees in treelike ways.
The great teacher Linji said:
Practice positive thinking ceaselessly.
Then fragrant flowers will bloom
Wherever you are.
02
03
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In spring, when all forms of life reawaken after the harsh
winter, the life force seems to be overflowing, more so
than in other seasons. In the mild spring weather, spring
flowers open their buds here and there, and the whole
world seems to be a light and vibrant shade of green.
Indeed spring is the most fragrant and beautiful of the
four seasons. On one fragrant spring day centuries ago,
the Buddha came to us as light and as joy. The 8th day of
the 4th lunar month is the Buddha’s Birthday in Korea.
As Light, as Joy
Buddha Comes on
a Fine Spring Day
Let us explore the meaning of this day and why lanterns
are hung to honor him. In addition, we will delve into
stories about the Lotus Lantern Festival, called “Yeon
Deung Hoe (Korea's Important Intangible Cultural
Heritage No. 122).”
Article by
Kim Gyeong-mi
Photos by Ha Ji-gwon
Resources provided by Yeondeunghoe Preservation Committee
Feature Stories
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— Story 1
The Buddha Came
as Light
and Lit Up
the World
— The eighth day of the fourth lunar month is
designated as the Buddha’s Birthday in Korea.
India, where Buddhism originated, has celebrated
the 8th day of the 4th lunar month as the Buddha’s
Birthday since ancient times and so has Korea.
But that day is not Buddha’s real birthday; it has
a symbolic meaning. Countries that celebrate
Buddha’s Birthday on this day are limited to
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Korea and China. In Japan, they celebrate it on
the 8th day of April by the solar calendar. Some
Southeast Asian Buddhist countries celebrate the
Buddha’s Birthday in May or June.
The True Meaning of Buddha’s
Coming to This World
Buddha’s Birthday is not only the day Buddha
was born into this world; it is also the day his
compassionate light arrived in this world. On this
day Buddhists visit temples to offer ceremonies,
as well as to bathe the baby Buddha, hang lotus
lanterns and circumambulate pagodas.
The ceremony of bathing the baby Buddha
originated in India and is based on a Buddhist
myth saying that nine nagas came to bathe
the baby Buddha upon his birth. Each temple
performs the bathing ceremony on the Buddha’s
Birthday. First, a small garden is prepared that
symbolizes the Lumbini Grove where Buddha
was born. It is decorated with beautiful flowers.
At the center of this garden is placed a baby
Buddha, his right hand pointing to heaven and
his left to the earth. Each devotee then scoops
water into a ladle and pours it on the crown of
the baby Buddha’s head. To enshrine the baby
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Buddha on a flower-adorned altar and pour pure
water over his head is to celebrate the birth of the
Buddha and to cleanse one’s own mind. As the
ceremony reaffirms one’s vow to live a pure life,
everyone is welcome to participate, including
non-Buddhists.
1— The ceremony to bathe the baby
Buddha originated in ancient India. By
cleansing a statue of the baby Buddha,
one symbolically washes away the sins
and afflictions accumulated in their
minds and enjoys good fortune and
blessings.
2— Red lotus lanterns that reflect the
beautiful curves of traditional temple
roofs and the lotus itself create a
marvelous spectacle.
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Of all the events performed on the Buddha’s
Birthday, the most celebrated and grandest in
scale is the lantern ceremony. On this day, many
people visit temples and hang lanterns. A piece of
paper with one’s wish written upon it is attached
underneath the lantern each devotee hangs with
wishes for the health of one’s family, prosperity
in business, academic achievement, marriage,
child birth and so on.
When darkness envelops a mountain temple
on Buddha’s Birthday, the temple compound
becomes solemn in preparation to greet the
Buddha who comes to light up the darkness.
At last the time to light the lanterns arrives,
and brightly-lit lanterns radiate warm light into
the darkness. Here the Buddha manifests to us
in the form of lantern light.
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— Story 2
Lotus Lanterns
Blossom
as Flowers of
Enlightenment
— In preparation for the Buddha’s Birthday, the
most time-consuming job at a temple is making
lotus lanterns. As they are completely handmade
down to the last petal, people must start early to
finish on time. Thus, Buddhists experienced in
lantern making gather at temples well ahead of the
Buddha’s Birthday and spend several days making
them.
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First, the tip of each flimsy paper petal must
Thus, lanterns are the perfect symbol of the
be rolled between one’s fingertips to create a
Buddha’s wisdom. From ancient times lantern
properly formed petal. A layer of white paper is
offerings have been deemed just as important as
applied to the lantern’s wire frame, and then the
incense offerings.
petals are glued on one by one. Upon completing
Common lantern types include lotus-shaped
a lantern, one’s fingers may be stained red from
lanterns, octagon-shaped lanterns and foldable
the bold pink petals. Sitting long hours to finish
lanterns that are easily folded and unfolded.
all the lanterns, one is prone to suffer backache
There are also fish-shaped lanterns that resemble
and sore shoulders. However, one must do this
the wooden fish found at temples, the wooden
with complete devotion and sincerity as the
fish being a Dharma instrument to encourage
lanterns will be offered to the Buddha.
unwavering Buddhist practice, like fish that never
close their eyes day or night.
The Lotus Lantern, a Symbol of the Buddha
Of the many diverse lanterns, the most popular
Lanterns are one of a variety of offerings to praise
is, without question, the lotus-shaped lantern.
the Buddha and to remind us to walk the path to
As a major symbol of Buddhism, the lotus
enlightenment. In addition, truth, that which the
grows in mud but has beautiful fragrant flowers
Buddha taught, is often compared to a lantern.
that are never stained by the mud they grow in.
Consequently, lanterns are an indispensible ritual
Likewise, lotus lanterns embody an ideal for us
utensil at Buddhist events. Lotus lanterns in
to become beacons of enlightenment without
particular are offered on the Buddha’s Birthday,
becoming polluted by the corrupt secular world.
along with prayers that wisdom and compassion
As a bright lantern dispels darkness, the wise
permeate the whole universe to illuminate it, and
teachings of the Buddha dispel ignorance. Thus,
to renew one’s vow to live as a light to all sentient
lotus lanterns symbolize both the Buddha’s
beings. Just as lanterns dispel the darkness,
wisdom and the purity of the lotus. Every year on
Buddha’s wisdom dispels ignorance.
Buddha’s Birthday, lotus lanterns blossom anew
as flowers of enlightenment, full of radiance and
luminosity.
— Of the many diverse lanterns, the
most popular is, without question, the
lotus-shaped lantern. As the lotus grows
in mud but has beautiful fragrant flowers
that are never stained by the mud
they grow in, lotus lanterns embody
an ideal for us to become beacons
of enlightenment without becoming
polluted by the corrupt secular world.
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— Story 3
Waves of Light Spread
across the Whole World
Lotus Lantern
Festival
— At Korea’s Lotus Lantern Festival, which has
become a festival for all global citizens, darkness
is transformed into light, and this light illuminates
the world. The Lotus Lantern Festival (“Yeon
Deung Hoe” in Korean and Korea's Important
Intangible Cultural Heritage No. 122) lasts three
days. Every year it begins on a Friday, shortly
before the Buddha’s Birthday (the 8th day of
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Street Lanterns, a Unique Sight Only Seen
in Korea
What draws more and more people to the Yeon
Deung Hoe Festival every year? The foremost
attraction is the lanterns. Lanterns seen at the
parade come in diverse shapes, sizes and colors,
from small simple lotus lanterns made out of
paper cups to grand ornate lanterns made by
dozens of people over a period of several months.
There are also traditionally-themed lanterns
the
4th
lunar month) and ends on a Sunday.
incorporating contemporary designs. Regardless
The primary venue for the festival is in the
of their size or shape, all lanterns delight the eyes
Jongno area of Seoul, and programs include: the
of viewers and brightly illuminate their minds.
lotus lantern parade, a post-parade celebration
Many festivals around the world feature their
and a variety of traditional cultural events.
own national customs and traditions. However,
Transcending its Buddhist origins, the festival is
Yeon Deung Hoe doesn’t stop there. It features
now the biggest cultural festival in Korea in terms
“light” as an essential core element, something
of the number of participants, including foreign
all people can relate to regardless of their culture.
visitors. According to statistics compiled by the
In a nutshell, the Yeon Deung Hoe is a festival of
Yeondeunghoe Preservation Committee, foreign
light. The lanterns that deck the streets all over
visitors to the festival number over 20,000 on
Korea on Buddha’s Birthday are one of the most
average and that number is rising. Of these, about
distinctive sights of Korea. This transformation
10% return to see the festival for a second or
in light is embraced with joyful surprise and
third time. In 2014, foreign volunteer workers
welcomed by both Koreans and foreigners.
were asked if they would return to Korea to see
On this occasion one can walk down Jongno
the festival and 72% responded “yes.”
Street on a pleasant spring night and enjoy the
endless stream of lanterns, suddenly feeling they
1
2
1— The prime attractions of the lantern
parade are the grand ornate lanterns.
Participants make their own lanterns
and display them in the parade. Seeing
the lanterns carried by the parade
participants is a truly dynamic and
lively sight.
have been transported to a strange land, not the
same Seoul they are used to. It is a strange but
exhilarating feeling.
2— A vajra (diamond) warrior lantern.
As guardians to protect Buddha-dharma,
vajra warriors are placed at one of the
temple gates.
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3— The first time one sees the Yeon Deung Hoe, they are surprised by its scale and
dynamism. The grandeur of the festival unfolding in the heart of Seoul, the crowds
packing the spacious plaza, and the festival’s contagious zest and energy all come
together to create a mystical experience.
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Waves of Lanterns Light Up the Night,
Showers of Flower Petals Touch Everyone’s
Heart
The highlight of Yeon Deung Hoe is the lantern
parade on the night of Buddha’s Birthday. The
parade starts at Dongguk University, passes
Dongdaemun Gate, and proceeds toward Jongno
Street. As darkness gradually falls, the light from
the lanterns grows brighter. Spectators cheer
and applaud the river of light, many busy taking
pictures. The soft and gentle light emitting from
lanterns covered with hanji, traditional Korean
paper handmade from mulberry pulp, creates a
mysterious aura. From the grand ornate lanterns
carried by more than ten people to the handheld
parade lanterns carried by each individual, the
lanterns awe the spectators.
The most fun for parade spectators comes from
watching the grand ornate lanterns, all made with
great devotion and sincerity. They usually take an
average of six months to complete and require the
involvement of several to a dozen people. From
the planning stage to their appearance in the
parade, their creators work together as one.
As symbols of illuminating the world through
wisdom, the grand ornate lanterns have additional
meaning according to their shapes. “Heavenly
kings lanterns” embody protecting the Buddhadharma in the four cardinal directions. “Temple
bell lanterns” symbolize compassion and the
Buddhist vow to help all sentient beings. “Lion
lanterns” are for Manjusri Bodhisattva to ride on,
and “vajra warrior lanterns” portray the Dharmaprotecting guards stationed at temple gates. As
the parade begins, Jongno Street is filled with
fantastic waves of light, not unlike the Milky
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Way, and everywhere are heard words like
“gorgeous” and “spectacular.”
At the post-parade celebration, the grand finale
of the lantern parade, all participants become one,
regardless of age, nationality or faith. Everyone
becomes equal. When the parade participants
finally gather in front of Bosingak Pavilion, the
enormous crowd enjoys a variety of cultural
performances on the stage, and then everyone
sings and dances together. As the festive mood
heightens, all participants rise from their seats,
hold hands, and begin to dance a traditional dance
called “Ganggang Suwollae.” The moment one
spontaneously grabs another’s hand, they unite in
one mind. As they move to the music, Bosingak
Pavilion suddenly becomes a giant outdoor
stage. At the height of excitement and emotion, a
shower of flower petals begins to fall from above.
A Global Festival Uniting All as One in Light
Light pink paper petals, prepared in advance,
In addition to the parade, there are many other
fall ceaselessly upon the participants, and in
things to see at the Lotus Lantern Festival.
a touching moment of exhilaration, everyone
There are also performances, exhibitions and
breaks into laughter.
experiential programs. At the traditional cultural
event booths, one can experience both Buddhist
culture and traditional Korean culture. These
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programs include: making lotus fans, copying
sutras in gold-colored ink, making fortune
4— Traditional lanterns floating on water
add tasteful charm to Cheonggyecheon
Stream. Warm light permeating from
lanterns blends well with cold water,
creating a picturesque scene.
5— The Lotus Lantern Festival can be
summed up as a festival of light. Visual
aesthetics expressed through light is at
the center of the festival, which people
from all spheres of culture can relate to.
pouches, traditional masks and Korean flags
and drawing dancheong, a traditional five-color
temple design motif. Just visiting the booths one
is interested in and experiencing their programs
take a few hours for most visitors.
Among the experiential programs where one
can make or experience things firsthand, the most
popular is the “Foreigners’ Lantern Contest.” At
this booth, hundreds of foreigners try to recreate
lanterns they saw in the lantern parade, and they
learn how much time and care it takes to make
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a lantern. Through this experience, they acquire
more interest in the festival and come to appreciate
more fully its meaning and significance. Passersby seem to enjoy watching hundreds of foreigners
sitting together diligently and happily making
lotus lanterns.
Shedding the common perception that
Buddhism is difficult to understand and strange,
everyone shares this experience in oneness.
Perhaps this is another value embodied in the Yeon
Deung Hoe. Beginning with the lantern lighting
ceremony at Gwanghwamun Plaza, held about 20
days before the Buddha’s Birthday, to the lantern
parade that encompasses Dongguk University
Stadium, Dongdamun Gate and Jongno Street, to
the lanterns lining the streets, to the traditional
lantern exhibitions and traditional cultural events,
Yeon Deung Hoe is packed with things to see and
enjoy. The finale of many spectacular festivals
is often followed by some sense of emptiness or
feelings that something is lacking, but the Yeon
Deung Hoe gives participants renewed energy
through being able to see and feel things together
in oneness, after which they can return to their
daily routines refreshed. One Indian proverb says,
“With peace of mind, one finds joy wherever
they go.” The emotion and exhilaration people
experience at the Yeon Deung Hoe helps them
resume daily life with a fresh new outlook.
6— During the post-parade celebration,
the area around Jonggak intersection
becomes a miniature global village
where people from all over the world
gather. At this moment, the “Ganggang
Suwollae” dance becomes the lingua
franca. Even though they don’t speak a
common language, they soon become
friends in the midst of dance and
laughter.
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— TIP
Major Programs of
the Yeon Deung Hoe —
The First day
— Friday
01— Traditional Lantern Exhibitions
These exhibitions recreate lanterns made from
traditional handmade paper (hanji) that are
Things to Know
to Better Enjoy
the Yeon Dueng Hoe
The Yeon Deung Hoe is a distinctive
Korean tradition with more than 1,300
referenced in historical documents. Visitors can see
old style lanterns that have represented the wishes of
the people for centuries and also more contemporary
lanterns that preserve Korea’s lantern tradition. There
are three exhibitions worth visiting.
02— Cheonggyecheon Exhibit
From the entrance to Cheonggyecheon stream to
the Samilgyo bridge, traditional lanterns are hung
years of history. It is a festival where
over the stream. The streets along the stream are also
lanterns are lit as prayers to illuminate
decked with lanterns.
minds and the world, as did the Buddha.
03— Bongeunsa Exhibit
It runs for three days, from Friday of the
At Bongeunsa Temple in Gangnam, South of the
week before the Buddha’s Birthday to
Sunday, in the Jongno area of Seoul.
—
· 2015 Yeon Deung Hoe Festival:
May 15 (Fri.) - 17 (Sun.)
· Website: www.llf.or.kr
—
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Han River, one can see traditional lanterns in diverse
colors and forms.
04— Postal Service Park Exhibit
Parade lanterns carried by groups in past parades are
displayed and arranged to create "lantern tunnels."
Second day
— Saturday
Third day
— Sunday
01— Lantern Dharma Ceremony
01— Traditional Cultural Events
Lantern parade participants mark the beginning of
In these street events, held at the Ujeonggukno in
the parade with songs and sonorous shouts.
Seoul’s Jongno area, there are different sections
02— Buddhist Cheer Rally
for the following: a lantern making contest for
At Dongguk University’s stadium, parade
foreigners, international performance groups,
participants come together as one to enjoy the
traditional cultural activities, ceremony of bathing
shows of various performance groups.
the baby Buddha, traditional games, a food court,
03— Lantern Parade
and a section for non-governmental organizations.
In order, the lantern parade is led by: the Chwitadae
More than 70 programs are offered by volunteers at
(royal music ensemble), Euijangdae (honor guard),
over 100 booths, providing firsthand experience in
a palanquin carrying the baby Buddha and the
various traditions and various aspects of Buddhist
grand ornate lanterns. These are followed by about
culture.
100,000 more lanterns of bright and diverse colors.
02— Cultural Performances
The parade is held in Jongno.
Passing on the traditions of Goryeo era lantern
04— Post-Parade Celebration
festivals, Buddhist performances include a monk
Marking the grand finale of the lantern parade,
dance, Yeongsan-jae and the monastic crane dance.
participants become one, regardless of age,
Traditional folk performances include: Pungmul
nationality or faith. All become friends in the
(instrumental folk music performance), Bukcheong
togetherness of laughter and dance.
lion dance, beona nori (plate or hoop spinning)
and tightrope walking. There are also traditional
performance groups from Tibet, Mongolia, Nepal
and Myanmar.
03— Lantern-Making Contest for Foreigners
Here, hands-on lantern making can be experienced
through either advance or on-site registration.
04— Final Celebration
This grand finale of the Yeon Deung Hoe is held
from 7-9 p.m. on the last day. The parade, consisting
of grand ornate lanterns and various performance
groups, starts from Jogyesa Temple, passes
Anguk-dong and Insa-dong, and finishes
at the intersection in front of Jogyesa.
21
— Heritage
Buddha’s
Gentle Smile
Article by Kang So-yon
Photos by Ha Ji-gwon
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When one stands in front of the Buddha
in a Dharma hall and places their palms
together, the first thing they notice is the
gentle smile of the Buddha. Actually, if
one is observant, one can find a variety
of interesting facial expressions on the
images of bodhisattvas and arhats, as
well as Buddhas, all around a temple
compound. Here let us examine the
evolution of the Buddha’s smile in
Korea, now preserved in the simple,
gentle smiles and playful expressions
of various Buddha images.
— A smile breaking on the lips as gently as tiny ripples
spreading on water! Most early Buddhist images found
in Korea have this kind of gentle smile. The images
carved into a rock cliff near Seosan have long been
praised as the “smile of the Baekje Kingdom,” and
the stone Buddhas located around many parts of Mt.
Namsan in Gyeongju are renowned for their simple,
unsophisticated smiles. However, the quintessential
smile displayed on Buddhist images from Korea’s
Goguryeo, Baekje and Silla eras is the smile on
statues of the Pensive Maitreya. These half-seated
bodhisattvas, seemingly immersed in contemplation,
are very significant. They represent not only Korea’s
three kingdoms era but also the collective artwork of
Korea.
Warmth Imbued in Simplicity, the Smile of
the Silla Era
There is something unsophisticated and rustic in the
Buddhist images of the early Silla era that makes us
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2
smile. Their lower bodies are short, their hands and feet
chubby. Often standing stiffly with their legs pressed
1— The smile of a Pensive Maitreya
(83.2cm in height; Korean National
Treasure No. 78). With its serene smile,
this image dominated Korea’s three
kingdoms era for 100 years. Along
with the Maitreya statue designated
Korea’s National Treasure No. 83, it
is a masterpiece that expresses the joy
of Dharma found while immersed in
concentration (National Museum of
Korea Collection; © Korea Foundation).
2—The smile of a baby Buddha is seen
on a standing bodhisattva statue on
Samhwaryeong Peak (height 98.5cm;
produced in the 7th century; Gyeongju
National Museum Collection). Its
innocent smile and chubby cheeks
give this image the nickname “baby
Buddha.” It is the attendant bodhisattva
on the right of the Maitreya triad
unearthed from Samhwaryeong on Mt.
Namsan in Gyeongju.
together, they display simple smiles. Their cheekbones
protrude from round flat faces. Their plain and simple
style retains a timeless sense of rural Korea, strangely
melting any viewer’s heart. The majority of Silla era
Buddhist images were unearthed in the
Gyeongju area. The vast Seorabeol Basin,
enveloped by the distant mountains, is
blessed with abundant sunlight, covered
with rugged stones, and fierce winds from
the East Sea freely come and go. In the
smiles of Silla era Buddhas one can sense
the fierce but warm winds and the gentle
light of the Gyeongju area. I want to
bask in the light of their compassionate
smiles forever.
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The Warm and Gentle Smile of Baekje
Ascending one of the valleys of Mt. Gayasan, located in Seosan,
South Chungcheong Province, one encounters two large rocks on
both sides of the trail. They seem to form a great rock gate, perhaps
leading to another world. Passing through and walking a bit further, a
giant rock cliff stands in a clearing, towering toward the sky. Carved
into this cliff are three smiling Buddhas, their enlightened faces bright
and clear like a wish-fulfilling gem. Their faces display warm and
gentle smiles. The energy radiating from their bodies is represented
in the beautiful nimbi surrounding them. Lotus petals surround their
faces, and the energy emanating from them permeates the universe.
Amitabha Buddha, symbolizing the light of the universal center and
a symbol of wisdom and compassion, is made manifest before us in
this carving. His compassion is revealed to us through his bright and
shining smile.
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4
Enlightenment and Humor, the Smiles of Goryeo and Joseon
5
“Keep meditating until you find peace and serenity, until your mind
and chest become light and calm, until a smile comes to your face.”
3—The smile of an iron Buddha is
found on this seated image of Vairocana
(National Museum of Korea Collection).
Produced in the early Goryeo Dynasty,
he reveals a smile of compassion, and
his hands form the mudra of truth,
expressing the truth that we are all one.
It represents the idea that you and I, they
and we, enemies and allies, and the noble
and the lowly, are not different but are
equal beings originating from a single
source.
4—This Buddha image from the Joseon
era reveals a mysterious smile. A circle
motif, symbolizing enlightenment, is
expressed in three places: the crown of
the head, the forehead and in the right
palm (Yanagi Muneyosi Collection).
5—The Sakyamuni Buddha triad carved
on a rock cliff near Seosan, South
Chungcheong Province. Produced in the
mid-6th century, they are collectively
dubbed the “smile of the Baekje
Kingdom.” Depending on the direction
of the sunlight, their appearance changes.
The best time to see their smiles is from
9-11 a.m.
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When one encounters the Buddha mind, profound joy arises, and
unconditional happiness fills one’s heart. The moment one breaks
free from the suffering of “self,” they experience peace and wonder.
That’s why the joy that comes from understanding the Dharma
through meditative concentration is often represented with
a mysterious smile. In that moment of enlightenment,
when one attains the brilliant and perfect light, some
laugh out loud and clap their hands, others fall on their
backs, and still others dance joyfully. Zen masters often
expressed this joy in their poems of enlightenment.
Korean Zen Master Wono (1694-1758) composed
the following:
Now I know that all things are illusions
My mind is leisurely upon beholding the Dharma
The moonlight of wisdom fills the vast space of nature
Devoid of stillness or movement, it is perfectly round
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— Exploration
Crossing
This Bridge
I Enter the
Buddha’s Realm
Article by Kim Gyeong-mi
Illustrated by Rosa
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At the entrance to many mountain temples,
away from the bustling city, the first thing
one sees is a mountain stream or a bridge
crossing them. Why is there a bridge at
the entrance of most temples? Let us learn
some of the symbolism hidden in temples
and the deeper meaning of temple bridges.
In this respect, a brief reflection on the culture
of bare feet is called for. Bare feet are apt to be
dirty and require frequent washing. The fact that
bridges stand in front of Korean temples is a
clear indication that bare feet are not the norm.
Wearing shoes doesn’t mandate washing one’s
feet, and thus people simply cross a bridge when
approaching temples.
Therefore, crossing a bridge at the entrance
to a Korean temple is to symbolically wash off
one’s emotional afflictions. Thus, the hidden
symbolic meaning of these bridges may be “a
— Paths to mountain temples are not much
bridge leading to liberation” or leading to “the
different from those leading to the mountains.
other shore.” In other words, to enter a temple
Except for temples located in the heart of a city,
and see the Buddha is to cross over to the sacred
most temples are nestled deep in the mountains.
world of liberation (“the other shore”). Though
When approaching a mountain temple, there is
one doesn’t wash their feet, to be able to cross the
almost always a mountain stream over which lays
bridge they must discard secular concerns. True
a bridge leading to the temple compound.
liberation is freedom from one’s afflictions. The
This bridge marks the boundary between the
other shore symbolizes a sacred realm, as opposed
secular world and the Buddha’s realm. Temple
to this shore or the secular world. Crossing from
bridges are often called “crystal bridges” as they
this shore to the other shore is a simple concept
cross over crystal clear water, or are called a
but holds a deeper and more profound meaning.
“mind-cleansing bridge” as one should cleanse
Another thing to remember is that these
one’s mind of the pollution of the secular world
“liberation bridges” or “other shore bridges”
when crossing them.
usually are arched in the shape of a rainbow. In
ancient mythology, earth and heaven were often
Temple Bridges Wash Away Afflictions
connected by a “rainbow bridge.” People would
Waterways in front of temples are also for visitors
cross over a brilliantly colored rainbow bridge to
to wash their feet. In Korea, which has four
reach the heavenly realm in the clouds.
distinct seasons, people usually wear shoes, but
A temple’s arched “rainbow bridge” takes one
in India, or countries where Theravada Buddhism
from the secular world to the sacred Buddhist
is prominent, bare feet are the norm. Therefore,
world, symbolizing that an ideal world lies over
in Korea it is not polite to enter a Dharma hall
the rainbow.
barefoot, whereas in India or Southeast Asia it is
acceptable.
27
— Buddhist Art
The Four Heavenly Kings
Guard the Buddha-dharma;
Batman Guards
the Good
Article by Ven. Myeong-beop
Photo by Hong Sang-hyun
● The
Aesthetics of Anger and Fear
Behind the gate of a secular home lies the mundane
world, while behind that of a mountain temple lies
the world of those who have renounced it. Gates
separate spaces. Whichever side you belong to,
the untrodden path always looks attractive. People
in one space dream of the world outside it; people
outside are curious about what’s inside. Only the
1, 2—
The Keeper of the Kingdom (left)
plays a lute and protects the land of
the Buddha. He Who Sees All (right),
whose eyes are wide open, holds a
dragon.
28
brave will open the door and walk through into the
unknown.
You must pass three gates to enter the sacred space
separates the mundane and supra-mundane yet also
of a Buddhist monastery. Each gate symbolizes the
connects them. Now, you enter the Buddha land, the
ascent to the summit of Mount Meru (Sumeru), the
land of ultimate tranquility.
mountain at the center of the universe that is the
This land of ultimate tranquility is not open to
supra-mundane world. The three gates symbolize
anybody. The doors are open yet not all may pass,
the journey from the foot of the mountain to its top.
for the kings of the heavenly realm are on guard
The three gates separate but also unite spaces. Each
with glaring eyes and swords and trample demons
gate opens into a new world of both physical and
underfoot. It is a scary enough scene to deter any
existential dimensions. As you ascend each step,
evil-minded person. These are the Four Heavenly
your mind is purified. At a temple, you first pass the
Kings, the protectors of the Buddha land. They reside
Gate of One Pillar, also called the Gateless Gate.
at the lowest of the six heavens of the Desire Realm.
Some temples position a Diamond Gate between the
Their role is to protect Buddhas, bodhisattvas and all
Gate of One Pillar and the Gate of the Four Heavenly
followers of the Buddha-dharma.
Kings, and it has Diamond Warriors guarding it. If a
Diamond Gate is absent, one proceeds from the Gate
of One Pillar to the Gate of the Four Heavenly Kings,
and finally to the Gate of Non-Duality, beyond which
lies the sacred world. The Gate of Non-Duality
3, 4—
The Lord of Growth (left) holds a
sword, but he is the god who perpetuates
life. He Who Hears All (right) carries a
stupa and resides in darkness.
29
The Keeper of the Kingdom (Dhṛtarāṣṭra) is the
The weapons they chose to protect Buddhism are not
king of the eastern heaven; he protects the Buddha
actual blades and spears but anger and fear. These are
land. Surprisingly, he plays a lute. He Who Sees All
psychological weapons. Their furrowed brows, their
(Virūpākṣa) is the king of the west; he holds either a
bulging glaring eyes, their fearsome mouths full of
dragon or a rope. His eyes are so scary that if you look
sharp teeth, in addition to their weapons, make them
at him even once you will not be able to sin again.
scary. Standing inside their gate surrounded by them
Also scary is the fact that his eyes see everything.
is enough to make one tremble. He Who Sees All and
The Lord of Growth (Virūḍhaka) rules the southern
He Who Hears All stay on watch far and wide, and the
heaven. He holds a sword, but he is the god that
Keeper of the Kingdom and the Lord of Growth keep
nurtures all life. He Who Hears All (Vaiśravaṇa)
their eyes wide open. Not even the hint of evil can
holds a stupa. He resides in darkness and listens to
pass.
everything. Imagine, a god that does not show himself
Using demonic qualities to conquer demons is a
but hears all—that is quite scary. However, after he
dangerous game. As Nietzsche warned: “Whoever
became a follower of the Buddha, he changed his role
battles with monsters had better see that it does not
and became a savior of all souls lost in darkness.
turn him into a monster.” Then why is it that the Four
Originally, these four god-kings were evil spirits
Heavenly Kings use the dark energies of anger and
that devoured humans. They had supernatural powers
fear? What makes them noble deities of the heavens
but were actually nothing more than ghosts. It was
and not demons?
the Buddha that transformed them. They heard his
decided to become guardians of Buddhism, and their
Version of the Four Heavenly
Kings—Batman
role was to protect any place where the Buddha’s
Superheroes who have super powers, fight bad guys
teachings were being taught and where people had
and protect mankind have similarities to the Four
devoted themselves to Buddhism.
Heavenly Kings. They are sometimes born with super
teachings and took refuge in the Buddha. They
Depictions of the Four Heavenly Kings are most
● A Modern
powers or come from outer space or acquire their
notable for their expressions of ferocity and power. In
powers by accident. Nonetheless, the story of the Four
many ways they are like Superman; they have powers
Heavenly Kings is unique in that they were formerly
that overwhelm normal human beings and can do
evil spirits who repented and became the “good” guys.
things that no ordinary men can dream of. One is awed
As far as I know, Batman is not particularly
by their great strength, huge bodies, bulging eyes
strong compared to other superheroes. Unlike other
and very large mouths. Compare the objects the Four
superheroes, Batman was not born with herculean
Heavenly Kings carry with items typically carried by
strength nor does he have supernatural abilities. This
Avalokiteśvara (Bodhisattva of Compassion), such
“unsuper” hero was reborn in the mind of Christopher
as crystal prayer beads or a willow branch. Aren’t the
Nolan. Nolan has succeeded in depicting a stunningly
former too brutal? Are they superior to humans just
real story of human psychology. Through the Dark
because of their greater brute strength?
Knight Trilogy, he created a majestic epic about how
Actually, their power is rooted in anger and fear.
30
an ordinary man becomes a true hero.
What makes him a hero is the power of his mind.
He became a superhero when he finally overcame
his deep-rooted fears and gained control of his own
consciousness. He made up his mind to eradicate the
corruption and evil of Gotham, and when he went to
train with Ra’s al Ghul, his aim was to overcome his
fear of death. When he finally accomplished this, he
went back to Gotham. But the evil of Gotham was
something he could not eradicate alone. Corruption
was rife and the evil too strong. How could he
save the helpless citizens of Gotham? Unlike other
superheroes who wield physical strength or magical
powers to save the world, he chose to become the
Batman—a symbol of fear from his youth.
“Men fear most what they cannot see.” What
5— Batman – “Men fear most what they cannot see.”
Batman became a superhero when he finally overcame his
deep-rooted fear and gained control of his own consciousness.
©Warner Bros. Korea
he once feared is now what his enemies fear. As
Machiavelli rightfully understood, fear is probably
the most effective means of controlling people.
People freeze in the face of fear and stop resisting.
Gangsters use fear to control the citizenry and rule
the world. But the same tool is in Batman’s hands.
In Batman Begins (2005), Batman becomes a
He uses his enemies’ weapons to strike the enemy.
superhero through rigorous training in the martial
To overpower evil and protect the people of Gotham,
arts and state-of-the-art tools that he acquired through
he intends to become the nightmare of all villains,
his wealth. But interestingly, the greatest enemies
someone or something whose very name makes his
he faced were not the villains in front of him but the
enemies tremble. He wishes to become a symbol of
childhood memory of fear that began when he fell
good; to give hope that justice will prevail over evil.
into a well.
The Dark Knight (2008), with Heath Ledger’s
impressive performance as the Joker, shows us how
“What you really fear is inside yourself.
evil exists for its own sake, just as good exists for the
You fear your own power. You fear your anger,
sake of good. The movie offers us marvelous insight
the drive to do great or terrible things.”
into the two-faces that lie within our deeper self.
“Now you must journey inward… to what you
Attorney Harvey Dent, a once prominent citizen of
really fear... it's inside you.”
Gotham, chooses to side with evil while Gotham’s
“To conquer fear, you must become fear.”
citizens and prisoners choose good. This end result is
that the final showdown between Batman and Joker
ends without a clear winner. Batman and the Joker
31
symbolize the good and evil within us.
The Dark Knight Rises (2012), the finale of the
● The Altruism
of the Four Heavenly Kings and
Batman
trilogy, again speaks of fear and hope through the
Let’s go back to the Four Heavenly Kings. These
mouth of an old man who urges our hero to escape
kings were originally not heroes. In Buddhism, the
from his dark prison. Hope that cannot be realized
only hero is one who has gained victory over oneself.
is the “worst hell on earth,” but still Batman goes on
Only an arhat or a Buddha can be a hero. The Four
to assert that we still need hope. That is how Nolan
Kings possess superhuman powers, but they were
conveys his message.
not heroes until they voluntarily chose to become
The paradox of being a prisoner is that “he who
guardians of the Buddha’s teachings by completely
has not fear cannot escape,” and this reveals a deep
renouncing themselves. At that moment, they were
insight into the human mind. Fear, a disease that ends
reborn as heroes.
only when we die, arises from the limitations of our
Batman had to overcome his fear to become the
humanness, as Kierkegaard accurately stated. There is
guardian of the people; the same is true of the Four
something desperate about fear. Hope arises not when
Kings. Batman became the protector of good not
there is no fear but when there is a desperate need to
through physical strength but by becoming a symbol
risk our lives despite that fear. Then, fear no longer
that dwells permanently in the hearts of the people.
limits us; it opens a path for us.
The Four Kings too, protect the just by instilling fear
In Batman Begins, Batman has already overcome
in evil minds. By becoming a symbol of good—not
the fear of his own death; however, another fear arises
a wielder of force—the Four Kings punish evil and
from his despair—fear that he cannot do anything to
protect people from criminals. Batman chose as his
prevent the destruction of Gotham. The fear he faces
symbol what he feared—the bat—and made it into
here is inherently different from the fear of his own
something criminals feared. With their fearsome
death. He fights his new fear as he dares an escape.
faces, weapons, and feet with which to trample
The Heart Sutra declares that a bodhisattva has no
demons, the Four Kings strike fear in the hearts of
fear, but this fear in Batman is entirely altruistic; it is
evildoers. To defeat evil, one must become that which
a fear that only bodhisattvas can know.
is fearful. Surprisingly, Batman’s strategy of using
Batman’s greatness lies not in that he does not kill
or that he punishes evildoers according to the law; it
lies in his complete renunciation of self. Until he was
fear to conquer fear is shared by the Four Kings and
by other Buddhist guardians.
The ugly, fearsome faces of the Four Kings certainly
able to become completely selfless, Batman said “not
do not befit heavenly deities. We normally perceive
yet.” By offering his life, he becomes a legend. His
gods to be beautiful, pure and noble. Their means
legend will live as an ideal, a symbol of greatness in
of edification usually include preaching, eloquence,
the minds of the people, and it will protect the world.
wisdom and compassion, not strength and violence.
Maybe what Batman sought to become was not good
The Four Heavenly Kings have great powers and
in itself but a symbol of good. The question that runs
abilities, but they belong to the Desire Realm where
through Nolan’s trilogy is: “How does an ordinary
emotion and form exist. In such a world, they have to
person become a legend, a symbol of good?”
use fear and anger—their most powerful weapons.
32
They may have scary faces, but they are friendly
and good. Only evil fears them; the pure have no
6— Stone-carved figures of the Four
Heavenly Kings at Jagapjeon, a small
sanctuary at Unmunsa Temple.
In Korea, the Four Heavenly Kings
resemble Central Asians whose native
land is west of China, but their fearsome
appearance is not threatening. Rather
the stone figures at Unmunsa have small
bodies and soft facial expressions.
The demons under their feet do not
express extreme pain but look rather
friendly. This is a good example of how
the warm spirit and humor of the Korean
people have influenced Buddhist art.
fear. Those who believe and follow the Dharma
have no fear. Those who rule the world through the
The Four Heavenly Kings guard over you as you
mechanism of fear are evil; however, the Four Kings
pass the third and last temple gate, the Gate of Non-
use the same mechanism to vanquish evil.
Duality, and enter the sacred and serene land of the
Even the noble experience wrath. Demonstrations
Buddha, a land where the duality of right and wrong,
of power can inject fear into the minds of evildoers.
like and dislike, good and bad, instantly cease to
But when noble people take the path of anger and
exist. Only Buddhas and bodhisattvas with their
fear, it is purely altruistic; they become the dark
boundless hearts reside there. The Four Heavenly
knights. He Who Hears All rules the north, and his
Kings belong to the Desire Realm; they still recognize
face is black—the darkest of colors. Such a terrifying
dualities and protect the good from the bad. Buddhas
appearance does not stop him from joining the ranks
and bodhisattvas recognize no duality, and their
of the noble because his intentions are purely good.
compassion knows no limits. Without judgment they
The stories of Batman and the Four Kings
save all: the good and the wise, the most evil and
are strikingly similar in that they use the same
the ignorant. Bodhisattvas are ever vigilant; they
psychological power of fear in order to protect the
will rush to assist whomever calls their names; they
good from the bad; also in that the heroes are reborn
will care for all souls beset with fear. They prepare a
as forces for good through complete and total self-
lotus throne for those facing death. Whatever crisis
sacrifice. I see the story of Batman as a modern
confronts you, depend on their endless compassion
version of the Four Heavenly Kings.
and you will overcome them.
33
— Temple Diary
Restoring
Inner Peace
at Eunhaesa Temple
I have lived in Korea for two years and hadn’t had
the chance to attend a Templestay program, but I
had always been curious. So when a friend of mine
told me about Eunhaesa I jumped at the opportunity.
The temple, just north of Busan, lies on the side of a
beautiful mountain in a forest thick with juniper and
fir trees. I had grown accustomed to the big city life
in Seoul, where everyone is constantly rushing back
and forth with their eyes glued to their smart phones.
I had forgotten how truly peaceful the mountains
could be.
Article by Corey Warburton
Photos by Choi Bae-moon
34
Of these four Dharma instruments, I was only allowed to ring the
temple bell, together with the Seunim. Its deep majestic sound
seemed to reverberate inside me.
35
— As soon as I arrived at Eunhaesa I was
asked to change into the temple clothes. These
clothes seemed to emphasize simplicity. In Korea
everyone is obsessed with their appearance,
and clothing and fashion are a big part of that.
However, here everyone wore the same clothes.
One’s social status and outward appearance
became irrelevant. Here everyone was equal.
Learning through Concentration
After changing into the temple clothes I entered
the temple where I would learn some of the basic
concepts of Buddhism from the Seunim, the
Buddhist monk who guided the program. First,
As I approached the side door, I thought to myself,
“Surely I’ll be the only person awake at this early hour,”
only to find myself having to crawl over several pairs of
shoes lined up outside the door. After I entered I found
a place on the floor and practiced the bowing that I had
learned the previous day. Although it was cold, and I
was tired, the chanting of the Seunim was relaxing and I
was able to meditate on the day to come.
we learned to bow. This is something that seemed
so easy from a distance, but turned out to be
something that was difficult for me to learn. There
are several steps to the process and each step of
the bow has a different meaning. After learning
how to bow, I was expected to bow three times.
Before this experience I thought that Buddhists
were bowing to the statue of Buddha. I was told
this is not the case. The statue of Buddha is simply
there as a reminder of Buddha nature, while the
bowing itself is meant for the Buddha in all of us
At temples, people greet others by performing
“hapjang.” In hapjang, one puts their palms
together in front of one’s chest and bends
slightly at the waist.
and in everything.
Next, the Seunim handed us a paper where
we were to follow the outline of Buddha with a
paint brush. While we painted, we were to think
about what we wanted to achieve, what we hoped
for in this world. It was Eunhaesa’s own kind of
meditation program. However, I was nervous, as I
am a terrible artist and this was my first experience
with Buddhism, and I dropped the paintbrush.
Half expecting to be scolded for getting paint on
the temple floor I looked up at the Seunim with a
worried expression on my face only to find him
36
I offered prostrations to the
Buddha in the Dharma hall,
touching five parts of my body
to the floor: both knees, both
elbows and my forehead. I found
this a little difficult.
smiling back at me with benevolence. I was so
amazed at his kindness and patience that I soon
relaxed.
After painting I was then whisked away to a tea
ceremony. Along with several others I learned how
to pour tea and hold a tea cup in the traditional
Korean way. While at this ceremony I was able to
talk to the Seunim and other Koreans. I learned a
little bit about each of them and their beliefs and
Drawing a copy of the Buddha’s
image took all my concentration.
I heard that Eunhaesa provides a
program in this activity as a kind of
Seon (Zen) meditation.
As I drew the Buddha, following
the lines pre-drawn on the paper,
my whole self was concentrating,
even down to my fingertips.
they asked me questions in turn. The Seunim and
the other people there helped me feel less like the
foreign outsider and more like a valued guest.
Although the customs and teachings that I learned
were new to me, these friendly people helped me
learn them.
A Good Night’s Rest
Later that evening we went to dinner. I had always
heard that temple food was delicious, so my mouth
was watering with anticipation. As we sat down to
eat I noticed a sign that told us to keep silent, even
during dinner. At the temple, even dinnertime was
I learned how to properly drink tea at the
tea ceremony. I was instructed to first savor
the aroma, and then to sip it slowly to fully
appreciate its taste.
a time to practice reverence, and a time to think.
As I took the first bite of food I thought about how
grateful I was to be eating such fresh delicious
food, even in the dead of winter.
When I walked outside it was already getting
dark. I wandered over to the bell tower. The monk
preparing to ring the bell explained to me the
symbolism behind the four instruments on the
Bell tower. There was a large drum, a wooden
fish, a gong on the top floor of the tower, and a
large bell at the bottom of the tower. The monk
explained that in the morning the large bell is
The Bell Pavilion housed a temple bell, a Dharma
drum, a wooden fish and a cloud-shaped gong.
I learned that monastics sounded these four Dharma
instruments in the morning and evening.
struck 28 times and in the evening 33 times. Then
a Seunim greeted us and I was able to assist him
in the bell ringing. While ringing the bell, my
37
mind was wiped clean of any outside thoughts.
The reverberations of the bell cleared my mind so
thoroughly that for several minutes afterwards I
was a blank slate. I remember few times in my life
where I hadn’t a worry in the world. I forgot I was
cold, and far away from my friends and family, I
forgot the stresses of my work and school, I just
felt at peace.
Before the Dawn
I thought waking up the next morning would be an
impossible feat. How was I, someone who valued
sleeping in on the weekends, supposed to wake
up at 4 a.m. on a Sunday morning? Somehow I
managed to wake up to my morning alarm and
The next day I went to Baekheungam, a small hermitage
associated with Eunhaesa. I put my hands together in front
of the Buddha and offered a prayer.
stumbled through the door. When I walked outside
I was greeted with the majesty of the heavens. I
was able to see constellations that I hadn’t seen
in years due to the bright city lights of Seoul. The
Big Dipper, Orion, and even the bright glow of
Venus were visible from where I was standing.
The view of the night sky reminded me of my
childhood, stargazing late into the night and
mapping as many constellations as I could think
of. It was difficult to pull my gaze back down to
Earth as I made my way to the temple where the
Seunims gather early every morning.
As I approached the side door, I thought to
myself, “Surely I’ll be the only person awake at
this early hour,” only to find myself having to
crawl over several pairs of shoes lined up outside
the door. After I entered I found a place on the
floor and practiced the bowing that I had learned
the previous day. Although it was cold, and I was
tired, the chanting of the Seunim was relaxing and
I was able to meditate on the day to come.
38
In the early morning I walked around
the temple with Bowol Seunim and
other participants. The crisp morning
air and the path through the pine forest
were memorable.
Exploring the Past
After breakfast I was invited to Baekheungam,
a small hermitage further up the mountain. At this
hermitage we were greeted by another Seunim
who taught us about the exquisite wood carvings
on the sides of the altar, called “sumidan” in
Korean. She showed us the carvings of fish
and turtles with human faces, the pheasants
I sat across from the
Seunim at the meditation
session. I ceased my
thoughts and tried to
concentrate. Soon I felt my
head becoming clearer.
and the dragons. There were so many different
creatures that it was difficult to spot them all.
After bowing three times here, I left with a
greater understanding of the history of Korean
Buddhism.
I still had one last stop before our journey
back home to the bustling metropolis of Seoul,
the museum. At the museum there were relics
from both the ancient and more modern history
of Eunhaesa. I was able to understand truly how
far back the history of this temple stretched.
Amazing art, ancient woodcarvings and texts,
statues of bodhisattvas, and even relics from
famous Seunims who had resided there in the past
At the Heavenly Kings Gate, four fearful-looking
gods guarded the temple. Their fierce looks were
threatening, but I was relieved when I heard they
only warded off evil.
lined the walls. Eventually, I ran out of time and
had to leave. As we left the temple, I looked back
at the beautiful forest that we were about to leave
knowing that this was an experience that I would
never forget.
Wishing that my plans for this year
went well, I hung my printed wish
on a tree in front of Paradise Hall.
39
— Temple Food Story
Soup with Silky
Curled Mallow
Cooked Rice
as White as Jade
Article by Kim Seong-eun
Illustrated by Kim Jeany
Perhaps out of gratitude for Yi’s poem, Ven. Hyejeong cooked a meal
himself one day and served it to Yi. Being faithful to his habit of finding
material for a poem in daily life, Yi didn’t eat the meal right away but
began to recite a poem about the dishes on the table. Thanks to this poem,
we now have some idea of temple food in the mid-Joseon era.
40
— In the mid-Joseon era, there was a Confucian
He gets up early and makes rice and soup for me.
scholar named Yi An-nul (1571-1637). He was a
The soup is made with silky curled mallow.
prolific writer and left behind a staggering 4,379
The cooked rice, as white as jade.
poems. He once stayed at Beomeosa Temple
Pine branches are split for firewood.
on Mt. Geumjeongsan in Busan. In the temple
The cauldron is washed with cold spring water.
is a large boulder called Cheongnyongam on
The dining table is filled with three or four vegetables.
which one of his poems is inscribed, along with
My eyes become clearer and keener.
the following passage: “The Elder Venerable
The mountain ginseng is pure as snow.
Hyejeong asked Yi An-nul to compose a poem,
The water parsley is sweet as taffy.
and then had the poem engraved on the rock to
Bracken fern stems and radishes
pass it on for future generations.” Once Yi An-
Are seasoned with Chinese peppers and ginger.
nul got sick while he was serving as the Dongnae
Most delightful of all are the bamboo shoots
Country Administrator. He sent a letter to the king
Cut when they were still wet with morning dew.
requesting a discharge from his duties but had to
I can feel the fragrance from my spoon.
wait until his successor arrived. So he visited Ven.
Suddenly I feel my flesh and bones become purer.
Hyejeong at Beomeosa and rested his fatigued
I’ve had southern food for the past two years.
body, staying in Hyejeong’s room. While there,
Now my stomach has a dislike of fishy smells.
Hyejeong asked him to compose a poem for him.
Thanks to the simple and pure taste of temple food
That poem is still inscribed on the rock.
All bonds to the secular world are unshackled.
Offering my gratitude to the venerable with a smile
Temple Food Honored in a Poem
I am touched by the generous food and the sincerity.
Yi An-nul cultivated a close relationship with Ven.
I wish for neither fancy nor abundant food.
Hyejeong. Perhaps out of gratitude for Yi’s poem,
Nor covet others’ things, as I am full.
Ven. Hyejeong cooked a meal himself one day
Though this is true joy in human life,
and served it to Yi. Being faithful to his habit of
Alas, those criminals boiled in an iron cauldron.
finding material for a poem in daily life, Yi didn’t
eat the meal right away but began to recite a poem
Upon reading this poem, I dare to dream of having this
about the dishes on the table. Thanks to this poem,
kind of meal. Curled mallow soft as silk and rice white
we now have some idea of temple food in the mid-
as jade! On the other hand, I enjoy Yi An-nul’s sense of
Joseon era.
the poetic no less than Ven. Hyejoeng’s culinary skill.
How could Yi compose such expressions so naturally and
“Expressing Gratitude with a Poem
spontaneously? I also smile upon reading the poem, my
to the Meal Served by Preceptor Hyejeong”
expression of gratitude to Yi An-nul, and bow my head to
Ven. Hyejeong with a second smile.
Beomeosa is an ancient temple.
Its elder venerable is named Hyejeong.
I come to his room and stay overnight.
41
— Temple Food
42
Monastic cuisine, or temple food, has earned the favor of many
people who want to eat healthy and adopt a vegetarian diet.
Completely devoid of meat and Buddhism’s “five pungent
vegetables,” temple food uses seasonal vegetables and ingredients
picked from mountains and fields. Its usual bland taste clearly has
pros and cons, but as it helps one to experience the natural flavors of
its ingredients and is widely known to promote health, it has won the
hearts of many people, regardless of their religious faith or culinary
preferences.
Cooked by Ven. Manseong–Yongsansa
Styled by Jeong Gyeo-un–Doreurae
Article by Kim Tae-hee
Photos by Ha Ji-gwon
Monastic Meals
Simple &
Sincere
However, the current “trendiness” of temple food may actually lead
us to overlook its essence. After all, temple food is nothing grandiose
and does not hold the secret cooking techniques of any monastic
tradition; it is simple food for monks and nuns. In addition, the act of
cooking and eating it is one part of Buddhist practice.
Such temple food did I experience at Yongsansa Temple in Jinju,
South Gyeongsang Province. According to Ven. Manseong, the
temple cook, the essence of temple food is not in the enjoyment of
its taste or its nutritional value but in its simplicity as a part of one’s
Buddhist practice. Perhaps that’s why her dining table is not much
different from a simple, sincere meal in a private country home.
43
01 —
— Rice cooked with beans provides protein, an important
Rice with Beans:
Black Beans,
often Called “Yakkong”
or “Medicine Beans”
ingredient of monastic meals. Dried black beans are washed
02 —
— Soup with neungi mushrooms (Sarcodon aspratus) has a
Neungi Mushroom Soup:
The Unique Sumptuous
Aroma of Mushrooms
distinctive and rich aroma. Boil neungi mushrooms in water
and soaked in water for 30 minutes. They are brought to
a boil and then cooked over medium heat. When they are
almost done, simmer over low heat.
over high heat. When the mushrooms become dark in color,
add radishes, and after some time add nappa cabbage to
the still boiling soup. When the radishes are tender, turn off
the heat and add salt to taste. If the neungi mushrooms are
frozen, do not thaw them before boiling to achieve a tender
texture.
03 —
— Edible wild aster, chwinamul in Korean, is harvested
Seasoned Edible Wild
Aster (Chwinamul):
Rich with Vitamins and
Calcium
from March to May. It is rich in vitamins and calcium,
perfect for giving one more energy. Parboil the chwinamul
and rinse in cold water. Season with 2 tablespoons of soy
sauce or a little salt; adding both will make it too salty. Add
a tablespoon of sesame oil and mix well. Sprinkle whole
sesame seeds on top before serving.
04 —
— Providing abundant nutrition, deodeok (Codonopsis
Hot and Savory
Seasoned Deodeok
(Codonopsis lanceolata)
lanceolata) is a root vegetable whose strong aroma and taste
make it enjoyable without much seasoning. Wash the deodeok
well and dry slightly in the air. Soften it by tapping with the
back of knife and tear it into edible pieces. Make a marinade by
mixing chili pepper paste (2T, gochujang), starch syrup (1T),
sesame oil (1T), and whole sesame seeds (1t). Put the deodeok
into the marinade and mix well. The bitter taste of deodeok
comes from saponin, a substance that opens bronchial tubes,
improves blood circulation and restores energy.
44
05 —
— Pan-fried Nappa cabbage leaves, baechujeon in Korean, is
Pan-Fried Nappa
Cabbage Leaves
a dish originally from northern regions of North Gyeongsang
Province. Prepare a thin batter by combining flour (1/2 cup)
with 2 cups of water. Lightly coat each cabbage leaf, well
washed, with the batter and fry in a pan. If the batter is too
thick, the baechujeon will be too thick, decreasing its flavor.
Thus, make the batter as thin as possible so the natural taste of
the cabbage can be appreciated.
— Known to strengthen one’s immunity, shiitake
mushrooms are widely used in assorted soups and steamed
dishes. They are great either steamed or boiled in a soup
when perilla seed powder is added, but simply stir-frying
them gives them a superb taste as well. For a sweeter taste,
add some paprika and carrots to the mushrooms and sautée
with sesame oil.
Ingredients — 2 servings
Five dried shiitake mushrooms, one red paprika,
one green paprika, 1/3 of a carrot, 1T sesame or perilla oil
Directions
1—Soak dried shiitake mushrooms in water for 10-20 minutes.
2—Cut the green and red paprika chilis and shiitake mushrooms in
long strips, and thin-shred the carrot.
06 —
3—Preheat the pan. Put the shiitake mushrooms in first, and then the
carrots and paprika chilis. Put in a tablespoon of sesame oil and fry
well.
Sautéed Shiitake Mushrooms:
Tender Taste and Aroma
TIP Dried shiitake mushrooms absorb water pretty fast, so it is
best to soak them for 10-20 minutes.
45
— Templestay Q&A
Q
I have a different faith. Should I attend the Buddhist
services?
A At the Buddhist service, please comport yourself with
InformYourself
with Useful Facts
about Templestay
before Leaving
Home
At a Templestay you may have quiet time
to reflect on your life while surrounded
by nature, far from bustling city life.
Before you leave home, however, let us
find out what programs the temples have
for you. There may be minor differences
between temples, but the basics consist
of: Dharma services, walking meditation,
communal work, Seon (Zen) meditation,
108 prostration practice, tea ceremony, and
experiential programs like making prayer
beads and lotus lanterns.
Article by Kim Sang-hwa
Illustrations by Kim Da-jeong
grace and with a reverent mind. Offer three prostrations
to the Buddha, sit down on a cushion and wait in
silence. When the service begins, do as the monastics
do to the beat of the wooden handbell. Though you
may not be able to recite the service chant, you should
offer prostrations after each passage. However, if you
feel uncomfortable about performing prostrations on
religious grounds, you may remain seated quietly during
services.
Q
What is Seon meditation and how do I do that?
A The Korean word “chamseon” for Seon meditation
means to enter meditative concentration. It is a practice
to illuminate the true self or original mind. During
meditation, look within yourself, reversing the usual
outward-directed vision, and encounter your true self in
its deepest dimension. Why don’t we quiet ourselves in a
simple room in a mountain temple and find our true self
by entering concentration based on traditional Korean
Seon meditation?
Q
During temple meals why can I not leave food
uneaten?
A Formal monastic meals, called “baru gongyang,” are a
very environmentally-conscious way of eating
allows nothing to be wasted,
not even a grain of rice or drop
of water. As eating is a part of
Buddhist practice, practitioners
eat in silence and in a state of
tranquil consciousness.
Q
that
Does the practice of 108 prostrations mean to offer
prostrations 108 times?
A That is correct. In prostration practice we express
reverence to the three jewels of Buddhism, the Buddha,
the Dharma, and the sangha, as well as a respectful
mind for others. It is also one of the practices to help us
46
lower ourselves voluntarily in humility. When prostrating
oneself, put your palms together in front of your chest
and lower yourself slowly to your knees. Put your palms
on the floor and then your forehead. Turn your palms
upward and raise your hands up to your ears. Then
put your palms on the floor and stand up slowly. In
prostrations, we touch five parts of the body to the floor
or ground: both elbows, both knees and the forehead.
Before standing after the last prostration, we slightly
raise the head and put our palms together in front of our
face, a gesture called “godurye.”
be drunk with the five senses: we listen to the boiling
water with our ears, smell the tea’s aroma with our nose,
see the color of the tea with our eyes, taste the tea with
our mouth and feel the warmth of the teacup with our
hands.
Q
A Each temple has their participants make lotus lanterns or
prayer beads or both, whichever it deems appropriate. To
make lotus lanterns, we glue lotus petals of colorful thin
paper one by one on a paper cup. To make prayer beads,
we thread one bead after offering each prostration and
continue until we string all 108 beads. As these are made
by each participant, they become valuable one of a kind
keepsakes.
Q
Q
What are the four Dharma instruments sounded
before a Dharma service?
Q
Can I have a cup of tea with monastics at temples?
A In the tea ceremony, you can enjoy conversation over
tea with a monk or nun. Immerse yourself into the peace
of a cup of tea drunk at a tranquil mountain temple.
The aroma from properly-matured tea clarifies the mind
and relaxes the body and mind with warmth. Tea is to
What is the practice called “pohaeng?”
A “Pohaeng” is “walking meditation” and is done while
walking around the temple compound. Most Korean
temples are located in a natural setting with superb
scenery. We can walk along the forest trail and breathe
in communion with nature while setting aside the cares
and worries of daily life.
A Almost all temples have a
building called a Bell Pavilion
which houses the Dharma
drum, the temple bell, the wooden
fish and the cloud-shaped gong.
These instruments are sounded
at a certain time in the morning and afternoon. The
Dharma drum holds the vow to save all animals that
dwell on land, the temple bell for beings suffering in hell,
the wooden fish for all life forms that dwell in water, and
the cloud-shaped gong for birds of the sky. Templestay
participants will have a chance to sound the temple bell
only.
What do I do in the “making lanterns” or “making
prayer beads” programs?
Q
What are the differences between Templestay and
Templelife?
A While Templestay allows
participants to stay overnight
at a temple, Templelife is
designed for foreigners to
experience Korean Buddhist culture in
a matter of hours. Templelife usually
lasts 2-4 hours and provides very basic
programs like a temple tour, Seon
meditation, a tea ceremony and a session to make
something (lotus lanterns, prayer beads) or to print a
sutra. For more information please consult the official
website of Templestay (www.templestay.com).
47
— Templestay Guide
A Journey of Happiness for Myself;
Templestay
—
What is a Templestay Program?
It is a program designed to give lay people an
opportunity to temporarily experience the tranquil
life of a monastic practitioner at one of many beautiful
mountain temples where traditional Korean Buddhist
culture still flourishes. Why don’t you embark on a special
journey today to restore your mind and body, worn
down by the complexities of modern life?
01
How do I sign up for a Templestay program?
First, visit the English language Templestay site (http://eng.
templestay.com/). Click the “Reservations” tab and read
through the temple information. Select the temple you want
and make a reservation for the time and date you’d like.
Reservations are mandatory.
05
You should greet them with a half bow and with reverence.
That is, you bow from your waist with palms together in
front of your chest.
06
02
What is the fee?
One adult pays 50,000-70,000 won for a 2-day-1-night
program which covers lodging and other expenses. There
may be minor differences in fees between temples for
their “rest-oriented” and “experience-oriented” Templestay
programs.
03
What should I bring to a Templestay?
Most temples provide comfortable uniforms and bedding
for an overnight stay. Bring your own toiletries, a towel,
underwear and socks. Comfortable sneakers or hiking boots
are highly recommended.
04
Can I have my own room?
Most temples provide separate communal rooms for men
and women. However, for families or small groups, some
temples may assign them their own rooms.
How do I greet monastics when I pass them or meet with them?
What rules should I follow in a Dharma hall?
When entering or leaving a Dharma hall, please use the side
doors located on the left or right sides of the hall. Arrange
your shoes neatly, facing outward, so that you may put them
on with ease when leaving the Dharma hall. Walk gently
into the hall without making any noise. For morning and
evening Dharma services, offer three prostrations to the
Buddha upon entering the Dharma hall, and then do as the
monastics do to the beat of the wooden handbell, called
moktak.
07
What is the basic etiquette to observe at temples?
As temples are sacred places that enshrine Buddha images,
we should be careful in our speech and actions. Any words
or deeds that may disrupt the proper atmosphere for
Buddhist practice are prohibited, including drinking and
smoking. Avoid wearing clothes too loud or too revealing,
such as sleeveless shirts and shorts. Please wear socks, as
bare feet are not deemed proper in Korean temples.
48
— Where to Experience
Templestay
Seoul
Gyeonggi / Incheon
Bongeun-sa
+82-2-3218-4826
www.bongeunsa.org
Jeondeung-sa
+82-32-937-0152
www.jeondeungsa.org
Geumsun-sa
+82-2-395-9955
www.geumsunsa.org
Yongjoo-sa
+82-31-235-6886
www.yongjoosa.or.kr
20
—
Selected Temples
for Foreigners
English Translators Are Available
Myogak-sa
+82-2-763-3109
www.myogaksa.net
International Seon Center
+82-2-2650-2242
www.seoncenter.or.kr
Gangwon
Geumsun-sa
Myogak-sa
International Seon
Center
Jeondeung-sa
Yongjoo-sa
Bongeun-sa
Magok-sa
Chungbuk / Chungnam
Jeonbuk / Jeonnam
Beopju-sa
+82-43-544-5656
www.beopjusa.or.kr
Geumsan-sa
+82-63-542-0048
www.geumsansa.org
Magok-sa
+82-41-841-6226
www.magoksa.or.kr
Hwaeom-sa
+82-61-782-7600
www.hwaeomsa.org
Gyeongbuk / Gyeongnam
Golgul-sa
+82-54-775-1689
www.sunmudo.com
Beopju-sa
Jikji-sa
Geumsan-sa
Naeso-sa
Donghwa-sa
Seonun-sa
+82-63-561-1375
www.seonunsa.org
Golgul-sa
Haein-sa
Seonun-sa
Hwaeom-sa
Haein-sa
+82-55-934-3110
www.haeinsa.or.kr
Jikji-sa
+82-54-429-1716
www.jikjisa.or.kr
Beomeo-sa
Busan / Daegu
Mihwang-sa
+82-61-533-3521
www.mihwangsa.com
Naeso-sa
+82-63-583-3035
www.naesosa.org
Woljeong-sa
+82-33-339-6606
www.woljeongsa.org
Woljeong-sa
Beomeo-sa
+82-51-508-5726
www.beomeo.kr
Mihwang-sa
Donghwa-sa
+82-53-982-0223
www.donghwasa.net
Jeju
Yakchun-sa
Yakchun-sa
+82-64-738-5000
www.yakchunsa.org
How to Sign Up for Templestay
● Online
Registration
1.Visit the Templestay website (http://eng.templestay.com/).
2.Read the information provided, including comments of previous
participants, and decide which temple you want.
3.Check the schedule, either on the Templestay site or the website of
each temple.
4.Submit your registration online by filling out the reservation form.
5.Transfer the fee to the bank account designated. Confirm your
reservation by calling the temple and asking any questions you may
have.
● Offline
Registration
1.V isit the Information Hall on the 1 st floor of the Templestay
Information Center located across from Jogyesa Temple.
2.Read through leaflets from the various temples and find the temple
you want to stay at.
3.Or check the Templestay schedule of different temples and find the
temple that provides a program on the date most suited to you.
4.You may sign up online at the computer station provided in a
corner of the Information Center. Or you may call the temple on the
phone.
Every year in Korea, Buddha’s Birthday is
celebrated on the eighth day of the fourth
lunar month. On this day lanterns are lit at
temples nationwide as an offering to the
Buddha. Through these lantern offerings,
Buddhists reaffirm their vows to live as
lights to the world and their hopes that the
Buddha’s wisdom and compassion will
permeate and light up the whole world.
http://eng.templestay.com
http://www.facebook.com/templestaykorea
blog.templestay.com