Volume 2, Number 1

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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Copyright © 2013 Cultural Corps of Korean Buddhism. All rights reserved.Registration No. 010110-08-2013-055

FEATURE STORIES Buddhist Temples of Korea

04 A Spring Journey to Korea’s “Three Jewel Temples”

12 Memories of Ven. Beopjeong, Korea’s Great Practitioner

CULTURAL SCENES OF KOREA

02 Photo Essay

One Spring Day

16 Heritage of Korea

Boudoir Culture of Korea’s Joseon Dynasty: Meticulous Stitching of the Bojagi

42 Journeys

A Spring Journey along the Seomjin-gang River

TEMPLESTAY AND BEYOND

22 Templestay

In Search of Freedom and Equanimity: Jikji-sa Templestay

30 Temple Food

Consuming the Essence of Spring

34 Temple Diary

Beautiful Memories of a Yongjoo-sa Templestay

48 Templestay Q&A

Information to Enhance Your Templestay Experience

Lotus lanterns reflected on the water

© H

a Ji

-gw

on

2Photo EssayOne Spring Day

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The Buddha’s teachings may be compared to a fragrance. They are not visible to the naked eye but are nonetheless beautiful and fragrant. The same is true of the fragrance of plum blossoms. Their mystical and unique fragrance is unsurpassed, sometimes referred to as “amhyang” or “secret fragrance.” Neither too strong nor too subtle, its fragrance permeates the temple compound in spring, and after a spring rain, the fragrance of the plum blossoms grows stronger. The beautiful fragrance of the plum blossoms permeates us like the teachings of the Buddha.

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Text and photo by Yu Dong-yeong

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A spring journey is savored best at a slow pace. For a lazy spring trip that allows one to wander languidly for a while, occasionally stopping to rest, no place is better than a mountain temple, especially the temples of Tongdo-sa, (the Buddha jewel), Haein-sa (the Dharma jewel), and Songgwang-sa (the Sangha jewel). Their names alone arouse a flutter of anticipation! I am not recommending these temples for a spring journey just because of their fame. Throughout their millennial history, these mountain temples have accumulated not only peace and tranquility, but also numerous icons of Buddhist cultural heritage. Furthermore, as they are nestled deep in the mountains, the paths leading to them are ideal for a leisurely stroll.

A Spring Journey to Korea’s “Three Jewel Temples”

Of numerous temples in Korea, Tongdo-sa, Haein-sa and Songgwang-sa, known collectively as the “three jewel temples,” would be best visited on a fine spring day. Buddhism cherishes what they refer to as “the three jewels,” namely the Buddha Jewel, the Dharma Jewel and the Sangha Jewel; these refer to the Buddha, the teachings of the Buddha and the monastic and lay Sangha respectively. As the three jewel temples pass on the heritage of Buddhism’s three jewels, they can be said to be the three primary temples of Korea.

—Article by Sim In-bo | Photos by Ha Ji-gwon

Feature Stories 1

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Among the various offerings

to the Buddha, such as

lanterns, the reading of sutras,

the singing of Buddhist

hymns and flower offerings,

flower offerings are said

to be the best. That’s why

temples try to plant a variety

of flowering plants.

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Tongdo-sa Templestay Telephone +82-55-384-7085Website http://www.tongdosa.or.kr

1. Tongdo-sa is the Buddha jewel temple, the foremost of Korea’s three jewel temples.

2. The Diamond Precepts Altar at Tongdo-sa wherein the Buddha’s relics are enshrined

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A Visual Spectacle of Flowers at the

Buddha Jewel Temple of

Tongdo-sa

Enshrining the Buddha as a jewel, Tongdo-sa is the Buddha jewel temple. Of course there are no temples that have not enshrined the Buddha, so the title “Buddha jewel temple” must mean something special. However, in the Main Buddha Hall of Tongdo-sa, there aren’t any Buddhas. The place where Buddhas would normally be enshrined is empty, and only a long horizontal window is seen. About 1,400 years ago, an eminent monk of the Silla era named Ven. Jajang went to China to study. When he came back, he brought the relics and the robe of the Buddha. In his search for the best place to enshrine these two treasures, equal in status to the Buddha himself, he ended up on Mt. Chukseo-san in present-day Yangsan. To his surprise, the mountain bore a close resemblance to India’s Vulture Peak where the Buddha taught the Lotus Sutra. Ven. Jajang established a temple there and then built the Diamond Precepts Altar (Geumgang-gyedan) in which he enshrined the relics and the robe. Through the window in the Main Buddha Hall, the Diamond Precepts Altar is visible. Because relics of the Buddha himself are enshrined there, there was no need to enshrine a Buddha statue. That’s why no statue of Buddha can be found in Tongdo-sa’s Main Buddha Hall. The name of the mountain was soon changed to Mt. Yeongchuk-san meaning “Vulture Peak.” Among the various offerings to the Buddha, such as lanterns, the reading of sutras, the singing

of Buddhist hymns and flower offerings, flower offerings are said to be the best. That’s why temples try to plant a variety of flowering plants. Tongdo-sa is no exception, and in springtime a spectacle of flowers can be seen here and there in the temple compound. Of all the spring flowers, the red plum blossoms (hongmae) in front of the Ancestral Hall (Yeonggak) and Paradise Hall (Geungnak-jeon) boast a sensuous and enchanting beauty. When the red plum blossoms open, radiating their hypnotic attraction, people flock from all over Korea to experience this wonder. For these people, viewing the flowers momentarily takes precedence over veneration of the Buddha. Another kind of flower at Tongdo-sa that shouldn’t be missed is found on the flower-pattern lattice doors of the Main Buddha Hall. On the eastern doors of the Main Buddha Hall are carved chrysanthemums, lotus flowers and peonies. The doors are a masterpiece of craftsmanship. Not only on the doors but also around the Main Buddha Hall floral designs are abundant. Lotuses are carved into the side of the staircase, as well as on the front wall of the terrace. It is as though a shower of flower petals is falling upon a house in a flower garden. When the Buddha taught on Vulture Peak, holding a lotus flower in his hand, legend says that flowers fell from the heavens. In spring, Tongdo-sa’s Main Buddha Hall is reminiscent of that scene.

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When one thinks of Haein-sa, one always thinks of the printing woodblocks of the Korean Buddhist canon, the Tripitaka Koreana. People of the Goryeo era collected all the teachings of the Buddha available at the time and carved them onto the 81,258 printing woodblocks, a total of 52 million carved Chinese characters. If these woodblocks were stacked one on top of the other, their height would reach 3,200m, and if they were laid side by side horizontally, their length would extend 60km. This world class heritage has been preserved and passed down for over a thousand years. Thus we can truly say that Haein-sa is the Tripitaka Koreana and the Tripitaka Koreana is Haein-sa. Therefore, Haein-sa rightfully claims the title of Dharma jewel temple. The Tripitaka Koreana woodblocks were created as a spiritual defense against the Mongol invasion, the royal court and the people uniting as one to produce them. Each craftsman maintained utmost sincerity by carving a character and then offering a prostration to the Buddha before engraving the next character. Upon finishing each woodblock, they engraved their names at the end. Such sincerity was also maintained in constructing the repositories of the woodblocks. These repositories are called “Janggyeong Panjeon” or “Panjeon” for short, and are located behind Haein-sa’s Hall of Great Tranquility and Light (Daejeokgwang-jeon). The Tripitaka

Koreana is a Korean national treasure and so are the repository buildings of the Panjeon. One can say that here resides one Korean national treasure within another. Both are designated as UNESCO World heritages. Aside from their fame, the Panjeon buildings are beautiful. Each of the four buildings reveals a simple grace without any superfluous decoration. These treasure storehouses are the oldest buildings at Haein-sa. To maintain continuous air circulation, the windows of these buildings are of different sizes to take advantage of the winds coming down from Mt. Gaya-san and the winds rising from Hongnyudong Valley. The arch-shaped Janggyeong-mun Gate, located at the entrance to the Panjeon, casts mystical lotus-shaped shadows twice a year, at the summer and winter solstices. The Panjeon is surrounded by traditional Korean-style walls called kkotdam, made of layered tile and clay on which flowers are engraved. The walls are just one more of Haein-sa’s artful allurements.

Millennial Wisdom of

the Dharma Jewel Temple of

Haein-sa

Haein-sa Templestay Telephone +82-55-934-3110Website http://www.haeinsa.or.kr

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1. The repositories of the Tripitaka Koreana, the “Janggyeong Panjeon,” are designated as a UNESCO World heritage.

2. A printing woodblock on which the Buddha’s teachings are engraved

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1. Neungheo-gyo Bridge is often said to be the most beautiful sight at Songgwang-sa.

2. Befitting its title of the Sangha jewel temple of Korea, Songgwang-sa has produced 16 national preceptors.

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As the “mountain temple of non-possession,” Songgwang-sa is better known for what is not there rather than what is there. At Songgwang-sa there are neither stone pagodas nor any stone lanterns. There are also no wind chimes, normally found at any Buddhist temple. This is due to the concern that even their soft melodious sounds may disturb the practice of the monks. One legend of three coins attests to Songgwang-sa’s being the mountain temple of non-possession. Under the lower arch of Neungheo-gyo Bridge, said to be the most beautiful sight at Songgwang-sa, a protruding dragon’s head holds three coins. A long time ago, a monk constructed the bridge with donated funds. When the bridge was completed, three coins were left, which the monk then hung from the dragon’s head. The point of the story is that the monks of Songgwang-sa wouldn’t even take three coins for their own personal use. What is the relationship between being the Sangha jewel temple and non-possession? In Buddhist practice, emptying oneself of all preconceptions and delusions comes first. Perhaps the first step on any spiritual path should be to cast aside all of one’s spiritual afflictions and greed. Through this practice of emptying oneself again and again, Songgwang-sa has produced 16 national preceptors. Among the eminent monks of modern times, Ven. Beopjeong, known for his

philosophy of non-possession, lived a life of purity at Buril-am, one of the hermitages of Songgwang-sa. After death, his ashes were scattered under the silver magnolia tree at Buril-am.

I looked for spring all day but it was nowhere to be foundHaving wandered all over the mountain till my straw shoes wore offI finally came back home dragging my exhausted bodyThen, I found plum trees blossomed in my own courtyard

This is a Seon (Zen) poem written on the wall around Songgwang-sa’s Bell and Drum Pavilion. Whenever one has the sudden thought that one may still be living life wandering too hastily on mountain slopes, perhaps one should go to Songgwang-sa.

Philosophy of Non-possession at the

Sangha Jewel Temple of

Songgwang-sa

Songgwang-sa Templestay Telephone +82-61-755-0107Website http://www.songgwangsa.org

12Feature Stories 2

“When you have nothing, you can have the whole world.”

Memories of Ven. Beopjeong, Korea’s Great Practitioner

—Article by Jeong Chan-ju, Novelist | Illustration by Yoo Hwan-young

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Not to Compare with Nor to Be like Others—

Ven. Beopjeong was born in Haenam, South Jeolla Province in 1932 and attended secondary school and college in Mokpo. While he was in college, the Korean War broke out. That tragic war, in which Koreans fought and killed other Koreans, devastated him. After agonizing at great length about violence and the innate goodness of human beings, he took another path; he became a Buddhist monk. Serving Ven. Hyobong as an attendant, he practiced diligently. Ven. Beopjeong’s philosophy of non-possession began to germinate as he observed the way his humble teacher lived. He expounded on this concept of non-possession, writing: “You should be satisfied with just one; having two is too much.” Later he published a collection of essays titled Non-possession (“Musoyu”), which became a bestseller. Many people who had previously been imprisoned in their own prison of greed and materialism, were exuberant, as if they had found a way out. His book was loved by masses of people, regardless of their religious affiliation. To quote another teaching of Ven. Beopjeong, “Be yourself.” He always reiterated not to compare oneself with others. Don’t try to become like others. Just grow into yourself. In other words, plum trees should bear plums and rose bushes should bear roses.

The Ven. Beopjeong I Knew—

I became his lay disciple when he was residing at Buril-am, that period often referred to as “Ven. Beopjeong’s golden era.” One spring day I went down to Buril-am and stayed overnight. He gave me a Dharma name, “Muyeom” (untainted). He was trying to tell me to live in the world but not to be tainted by it. Buril-am has evidence of my presence there even now, the wind chime hanging in the lower hut. Once I went to Buril-am to see Ven. Beopjeong. He told me the wind chime rang too loudly the night before because of a typhoon and that he had to climb a ladder in a fierce rainstorm to take it down. When I came back to Seoul, I went to a workshop in Insa-dong and asked them to make a special wind chime that wouldn’t move easily even in a typhoon. It was Ven. Beopjeong’s motto to never put off or avoid problems but to face them here and now. Ven. Beopjeong found objects to meditate upon in daily life. Once a visitor told him, “You look exactly the same as when I saw you on TV. Where is your hometown?” He answered, “Ha-ha! Now you see the real me; now you can believe. My hometown… I wonder where I was I born.” Ven. Beopjeong had a great sense of humor. A photographer once took color pictures of the beautiful scenery surrounding Buril-am during all

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the four seasons and published them in a book. Giving the book to one of his female devotees, the venerable added, “Be sure to lock the door tight before you read this book. You must read it alone in secret.” His words suggested he was giving her some lewd magazine, which made all sitting around him laugh heartily. When Ven. Beopjeong’s fame kept increasing, he had to leave Buril-am, often frequented by visitors, and moved to a hut deep in the mountains of Gangwon-do Province. Concerned about his health I tried to give him a cell phone, but he refused, saying, “I am moving into the mountains for the sake of my practice. I ask you not to visit me.” However, I later had the pleasure of having him at my place, which gives me some comfort now. Once the venerable called to inform that he would visit my mountain residence. Later he wrote about the visit in the monthly magazine Saemteo.

On my way down to the southern region, I visited a friend who had left the city to be close to the earth in the countryside. I sympathized with his intention and determination to live alone in the country and away from the city, a hub of consumption and emaciation. As a writer he wanted to begin anew in a different land. So he built a house, planted trees, dug a pond, cultivated vegetables and wrote as well. I could see that he was living a very healthy life. Many people grow tired of city life but cannot readily leave the city because each of them has their own excuses. If you ponder on all the different possible circumstances, you can never leave.

Without the firm determination to sever in half all thoughts whenever they occur, it will be absolutely impossible to leave. What is a city like? It is a suffocating space wherein asphalt, paving blocks, high-rise buildings competing for height, automobiles, exhaust gases, corrupt politicians, crime and all kinds of trash are jumbled together. How can this kind of space sprout dreams about the future, about renewal and about life?

While the venerable stayed at his hut in Gangwon-do, he established Gilsang-sa Temple, thanks to the generous donation of a benefactor, Ms. Kim Yeong-han. He established the temple in order to conduct the “Clean and Fragrant Movement” on a larger scale. Two years before the venerable established Gilsang-sa, he called me one day to a certain temple. Upon arrival I found the venerable, Ms. Kim Yeong-han and 3 or 4 suited men having a conversation. Ms. Kim Yeong-han stated that she would donate on the condition that an audit system be maintained through which the temple operation could be tracked. Ven. Beopjeong stood up right away, saying, “There are many eminent monks in Korea. Why don’t you find one of them and donate?” In the end, Ms. Kim Yeong-han came back to this unkind monk and donated her wealth without any conditions.

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To Act is harder than to Know—

There is one touching episode from his last days confined in bed. Perhaps it was a natural thing for a Buddhist monk to do, but the venerable offered morning and evening Buddhist ceremonies alone on his sickbed, even when he had only a few days to live. There is a proverb that says, “To act is harder than to know,” but Ven. Beopjeong showed the way of a true practitioner who doesn’t stop practice until his last day. Ven. Beopjeong passed away in March 2010. He left no assets, and the accrued hospital bills were taken care of by a businessman who had greatly respected him. My novel Soseol Musoyu (“A Novel of Non-Possession”) must have found its way to America and been read by someone. The reader sent me a note that even now lingers in my mind: “I think Ven. Beopjeong is as great as the Dalai Lama.” The note reminds me of the proverb, “The beacon does not shine on the foot of its base.” Only then did it sink into my mind that a great practitioner had come to us and then left. I realized then how happy was the time I spent with him.

To quote another teaching of Ven. Beopjeong, “Be yourself.” He always reiterated not to compare oneself with others. Don’t try to become like others. Just grow into yourself. In other words, plum trees should bear plums and rose bushes should bear roses.

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Meticulous Stitching of the Bojagi

Bojagi is a cloth used to wrap bundles. It is made by sewing together scraps left over from making clothes or blankets. As a kind of boudoir culture of the Joseon Dynasty, a bojagi was used to wrap and carry things or to put them in storage. The seam lines created by sewing small scraps of fabric together, the resultant division of space and the combination of colors produce a unique textile art. Bojagi embodies the sophisticated design sense of the Korean women of long ago.

—Article by Cheon Su-rim | Photos by Lee Seung-mu

Heritage of Korea

Boudoir Culture of Korea’s Joseon Dynasty

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Handwoven Cotton—

Simplicity and refinement are alive here. This rare fabric was found at an antique shop in Gyeongju. It was then dyed crimson and black by the artist using natural methods. Hand-woven cotton, called “mumyeong,” is produced through long hours of labor beginning, from scutching, to spinning, to weaving. This fabric is fast disappearing from Korea.

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Ramie—

This jogakbo or “patchwork wrapping cloth” with lotus motif was completed by first drawing the basic design on ramie fabric and then by cutting and dying each piece of the design components one by one using natural methods. The expression “delicate as gossamer wings” describes perfectly ramie fabric. Its translucence is a characteristic found only in Korean bojagi, unlike the quilts or wrapping cloths of other countries.

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Andongpo Hemp—

As Andongpo hemp is often called the “wind-inviting cloth,” this bojagi makes the most of the natural texture of the fabric. Dyes were intentionally not applied to preserve its simple, original color. As the bojagi isn’t lined, sunlight can shine through it. Andongpo’s texture can vary from soft to coarse, depending on the weaver. Because of this variation, when scraps of it are sewn together to produce a patchwork wrapping cloth, the different textures and shades create a natural harmony. As a specialty of the Andong area in North Gyeongsang Province, Andongpo was regarded as so precious during the Joseon Dynasty that it was only offered to the king.

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Handwoven Silk—

A jogakbo made from remnants of silk left over after making a hanbok, a traditional Korean outfit. It is a 40-year-old vintage cloth no longer produced in Korea. Its subdued white and ivory colors are naturally balanced with red and blue. Myeongju is silk handwoven from silk thread and originally referred to silk fabric produced in Ming China.

Interview Korea’s Jogakbo Artist, Kim Myeong-sukShe Never Throws Scraps Away

“Bojagi is proof that nothing should ever be carelessly thrown away as it is made by cutting and assembling scraps of fabric left over after sewing clothes and blankets.” So says jogakbo artist Kim Myeong-suk, who occupies a distinctive place among Korean bojagi artists. Sometimes using rare 100-year-old cloth for her jogakbo, she finds her vintage fabrics in antique shops or in shops that make hanbok, usually located in traditional markets. Now beginning her 15th year as a jogakbo artist, her creations have been shown at such places as: SOMUSHI Gallery in Gyoto, Japan; Galerie 89 in Paris, France: Korea’s Superior Handicraft Exhibition in Europe; and at the Mae-am Tea Culture Museum in Hadong, Korea. Bojagi is often referred to as “bo” in Korea, and people of the Joseon Dynasty often called it “bok (lit. blessings),” close to “bo” in pronunciation. Because bojagi is made from leftover scraps of cloth, it is a classic example of recycling.

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Oksa—

Natural dyes like indigo stand out in this bojagi. The colorful feast of blue, red, orange, and yellow are reminiscent of a spring garden in full bloom. “Oksa” refers to the silk fabric woven from the thread spun from special cocoons that hold more than one silkworm. Oksa has a coarser texture than regular silk as both thick and thin threads randomly alternate when weaving it. Disliked as clothing material in the past, Oksa is now gaining favor because people are beginning to appreciate its coarse texture.

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Ivetthe and Alanna

undoubtedly took away

many unforgettable

memories of their

encounter with Korean

culture at Jikji-sa’s

Templestay.

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In Search of Freedom and Equanimity

Templestay

On a clear spring day, Ivetthe Colio and Alanna Robinson visited the peaceful temple of Jikji-sa to learn more about Korean culture and Buddhism. The Templestay program also gave them time to relax. Saying that just breathing pure air and seeing the beautiful scenery had given them some sense of healing, they let go of the fatigue accumulated from their daily lives and filled themselves with relaxation and peace.

—Article by Lim Su-yeong | Photos by Lee Seung-mu

After enduring a harsh winter, the trees and flowers strove to put forth new buds. In the early spring, Jikji-sa was quiet and peaceful. The yellow Cornelian cherries, said to have blossomed a few days before, heralded the arrival of spring, imbuing the mountain temple with the fragrance of spring. Nestled in the folds of Mt. Hwangak-san, the historic temple of Jikji-sa is said to have been established by Preceptor Ado in the 2nd year of King Nulji’s reign, the 19th king of the Silla Kingdom (418 CE). After Great Master Samyeong resided at Jikji-sa, its fame increased. Ivetthe had never been to a temple during her stay in Korea, but Alanna had been to Bulguk-sa. With a touch of excitement on their faces, both of them arrived at Jikji-sa. Passing through the One Pillar Gate (Ilju-mun), the temple entrance that separates the secular world from the Buddha’s world, they walked toward the Great Sun Gate

Jikji-sa Templestay

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(Daeyang-mun). Just as the morning sun chases away the darkness, the Great Sun Gate is said to extinguish the afflictions of ignorance with wisdom. The two bubbly 20-somethings passed through the Great Sun Gate and the Diamond Gate (Geumgang-mun) on which was painted Vajrapani, protector of the temple. They then passed through the Gate of Heavenly Kings (Cheonwang-mun) and the Pavilion of Ten Thousand Years (Manse-ru), finally arriving at the temple’s inner compound.

Lowering Oneself and Loving All Life—

Ivetthe and Alanna participated in Jikji-sa’s Templestay program along with ten Koreans. As neither of them had a good command of Korean, they were provided with a translator. After, changing into simple but comfortable temple uniforms, participants attended the opening ceremony and then were taught temple etiquette. Smiling shyly, Ivetthe said, “I cannot speak Korean very well and I lack a basic knowledge of Buddhism and temples. So even with the translator’s help, I had a hard time understanding the instructions. Also, since I am not used to sitting cross-legged, my lower back began to ache. However, when I collected my mind and sat still, I began to feel at ease and had the sensation of healing.” Bathed in the daylight of spring, Ivetthe and Alanna looked around the Jikji-sa temple compound. In the temple’s Main Buddha Hall (Dae-ung-jeon), where statues of Amitabha and

Medicine Buddha were enshrined on either side of Sakyamuni, a few people were performing the “108 prostrations.” Prostration practice embodies the spirit of lowering oneself and serving all other beings with love and compassion. The practice not only helps with spiritual cultivation, but also enhances one’s body by clearing the head and warming the lower abdomen. After looking around the Main Buddha Hall, Ivetthe and Alanna performed the Buddhist practice of “circumambulating the pagoda,” in this case, the three-story stone pagoda in front of the Main Buddha Hall. Putting their palms together in front of their chest, they slowly walked around the pagoda. Upon finishing, Alanna said, “I walked slowly counter-clockwise, one step at a time, with joined palms. The venerable monk said to concentrate my mind during circumambulation and to pray whatever I wanted to pray or to have peace of mind. So I tried to remove the jumbled thoughts within my head. At first it was difficult to concentrate. However, the more I walked around the pagoda, the more I felt calm. It was a wonderful experience.” Ivetthe also shared what she felt, saying, “I learned that I should greet people I meet in the temple compound with joined palms. The posture of joining palms is called “hapjang” in Korea and is said to resemble the flower bud of a lotus. Hapjang embodies the ideal singular focus of mind and the oneness of self and others. This mindset also respects and cherishes others as oneself. Though I don’t know much about Buddhism, I found out that Buddhism regards all people as precious beings.”

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1. Ivetthe and Alanna are engrossed in putting another stone on top of the “stacked-stone pagodas.”

2. Praying while circumambulating the three-story stone pagoda

3. Calming their minds during meditation

Ivetthe Colio is an American who has been in Korea for six months. She teaches English at a middle school in Gyeongsan. She participated in this Templestay mostly out of curiosity because she had never been to a Korean temple.

Alanna Robinson is a Canadian who teaches English at an elementary school in Gyeongsan. She participated in this Templestay to experience Korean culture and Buddhism.

Interview with Ven. Yeo-un

A Time to Clear Your Mind and Empty Your Head

For foreigners, a Templestay experience is definitely an unusual experience: getting up at 3 a.m. to offer a Buddhist ceremony, having monastic meals, doing

meditation or prostration practice, making lotus lanterns and watching the sounding of the four Dharma instruments. All these may seem unfamiliar but are nonetheless interesting experiences. It is good to stay in a temple for a couple of days and learn the profound teachings of the Buddha. However, I urge all participants to shed any sense of burden about experiencing something new and unfamiliar. All should take time to reflect upon themselves, something they forget to do while living hurried lives. Just resting in the good mountain environment alone can help them to empty their heads and regain their presence of mind. If you can do this, you will find the Templestay experience more than worthy of your time.

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Registration and provision of temple uniforms

Temple etiquette Dinner / Watch the sounding of the Dharma instruments

Evening Buddhist ceremony

Watch a video (The Miracle of 0.2 Pyeong)

Conversation over tea

Bedtime

14:30 15:00 17:00 18:00 19:00 20:00 20:30

Jikji-sa Templestay Schedule

Day 1

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1. In temple compounds it is customary to greet people with joined palms. Called “hapjang,” joining palms symbolizes collecting scattered thoughts into one and also that you and I are one.

2. Beautiful flowers carved on the doors of Cheonbul-jeon Hall

Wake up

03:00

Seon meditation /Morning Buddhist ceremony

03:30

Walking meditation in the forest

05:00

Breakfast (Baru gongyang)

06:00

Communal work

07:00

Pilgrimage to Myeongjeok-am

08:30

Introduction to Jikji-sa

09:30

Write reviews and impressions

10:30

Tidy up

11:00

Lunch

11:30

Day 2

Templestay, a Journey into Myself—

The two women directed their steps toward the Vairocana Hall (Biro-jeon), also called the “One-thousand Buddha Hall” (Cheonbul-jeon) because 1,000 Buddha statues are enshrined there. The flower-pattern lattice doors on which chestnut brown, ochre and yellow-green flowers were intricately carved, drew their eyes. Inside the Vairocana Hall, hundreds of lotus lanterns hung from the ceiling, and underneath them, 1,000 jade Buddha statues were enshrined. Upon close examination of the statues, there is one Buddha statue standing upright in the center of them. Legend says that if you make eye contact with this Buddha statue after entering the Vairocana Hall, you will conceive a child. Praising the beauty of Jikji-sa, Ivetthe said, “Jikji-sa is a truly beautiful temple. I can imagine how magnificent it will become in the summer when the trees and plants grow lush leaves and in the fall when the leaves turn into colorful autumn foliage. When I breathe the pure air here and see this gorgeous scenery, I can feel what peace is like.” For dinner they had rice, a few simple side dishes and fragrant mugwort soup (ssukguk). They put only as much as they could eat into their bowls and washed their dishes afterward. Then, the participants directed their footsteps to the temple’s Bell Pavilion. After listening to an explanation about the four Dharma instruments, the temple bell, cloud-shaped gong,

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1. Sharing conversation over tea with Ven. Yeo-un

2. The Main Buddha Hall and the two three-story stone pagodas at Jikji-sa

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Jikji-sa TemplestayTelephone +82-54-429-1716Website http://Jikjisa.or.kr

wooden fish and Dharma drum, each of the participants had a turn to sound the temple bell. As the bell’s sound permeated the temple compound, it relaxed the participants’ bodies and minds. Ven. Yeo-un, the guiding teacher of the Templestay, prepared a special tea ceremony for the two foreign participants who didn’t understand Korean well. Unlike Ivetthe, who had never experienced a tea ceremony, Alanna, had attended a tea ceremony in Japan. She followed Ven. Yeo-un’s directions well, gently holding the teacup of fragrant lotus tea with her right hand while supporting the teacup from below with her left hand. Sipping the tea, Ivetthe said, “I usually drank coffee in America, but I began to drink green tea more often in Korea. This lotus tea has a deeper aroma and taste than green tea. It’s really good!” The time these two spent at Jikji-sa was filled with strange experiences. They drank tea with clumsy hands, wore temple uniforms for the first time, learned how to join their palms in hapjang, practiced Seon meditation and experienced monastic meals. They were hesitant and awkward at first, not knowing what to do and sometimes giggled at themselves. Still they were able to escape the stress that had weighed them down and were able to regain an inner calm. They experienced peace of mind and felt liberated through their “encounter with the self within.” Perhaps that’s why a Templestay is often called “a journey into myself.” Though it was a rather short time, Ivetthe and Alanna undoubtedly took away many unforgettable memories of their encounter with Korean culture at Jikji-sa’s Templestay.

Gimcheon International Ceramics Museum—

This museum features beautiful pottery from around the world following its developmental timeline

from earthenware, to pottery and to porcelain. To help with viewers’ understanding, the museum is equipped with a video room that shows videos on the pottery making process. Tel. 054-430-6086

Baeksu Literature Museum—

This museum was established to commemorate the life and achievements of the poet Baeksu Jeong

Wan-yeong and to provide working spaces for Korea’s literary talent. Here one can see various photographs that give a glimpse into the life of the late poet. His actual writing study has also been recreated here. Visitors can also make rubbings of his poems from woodblocks to keep as a souvenir. Tel. 054-436-6834

A Mouthful of the Essence of Spring, Sanchae Bibimbap —

In front of Jikji-sa, visitors can find more than 30 restaurants specializing in sanchae bibimbap (rice topped with mountain

greens). When you mix the rice and such healthy greens as chwi-namul (edible wild aster), gosari (bracken fern stems), mung bean sprouts and bellflower root together with gochujang (red pepper paste) and sesame oil, a spoonful will fill your mouth with the essence of spring. Side dishes also consist of rare mountain delicacies such as: seasoned cham-namul (Pimpinella brachycarpa), acorn jelly, grilled deodeok (Codonopsis lanceolata) and dureup (edible shoots of fatsia).

What to See and Eat around Jikji-sa

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Consuming the Essence of SpringPacked with nutrients like vitamins, calcium and minerals, spring herbs readily relieve spring fatigue often experienced by many people. Just one bite fills the mouth with the sweet and bitter taste of spring. Why not infuse your body with the healthy energy of spring by preparing a variety of spring herbs?

—The cooking and food styling of Ven. Seonggong from Daeseong-am Hermitage of Beomeo-sa TempleArticle by Kim Gyeong-mi | Photos by Choe Bae-mun

Temple Food

Spring Herbs Stimulate the Palate—

When the gentle light of spring washes over us, we naturally seek out light, refreshing foods to satisfy our appetite. The venerable bhikkhuni Seonggong believes that nothing can beat spring herbs as health-enhancing food. She often spends her spring days wandering Korea’s mountains and fields to collect herbs. After becoming a Buddhist nun at Beomeo-sa at the tender age of nineteen, she learned how to prepare temple food while cooking for older monastics and her teachers. She then began to practice meditation at a Seon center. She is now in charge of preparing food for the Buddhist nuns, and sometimes monks, who come to Daeseong-am to further their practice. She says of her work:

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Directions

1. Soak uncooked rice in water for 30 minutes and drain.

2. Cut ginger plant branches and boil them in water about an hour.

3. Put soaked rice in a stone pot and add 1 liter of the broth from step 2.

4. Put ginger plant sprouts on top and cook until the rice is tender.

5. Enjoy the rice with seasoned soy sauce.

With its ability to blend with any food ingredients, rice can transform itself in numerous ways. Cooked with various seasonal ingredients like beans, adzuki beans, sorghum, corn, mushrooms and the leafy herb “gondre” (cirsium setidens), rice becomes a delicacy full of flavor and nutrition. In the early spring it is pleasing to make a special delicacy by cooking rice with new ginger plant sprouts and the broth produced by boiling ginger plant stems in water.

Ingredients

2 cups rice (for two people) A few ginger plant branches 30 grams of fresh ginger plant sprouts

Rice Filled with the Taste of Spring

Stone-pot Rice with Ginger Plant Sprouts

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I always think of how to make delicious food for the nuns who visit Daeseong-am. Even the same foods will have a different taste and texture depending on how it is cooked, butterbur, for example. In spring the tender butterbur leaves are great for making “ssambap” (rice wrapped in greens), while in summer, its stalks make a flavorful side dish. Butterbur stalks can be boiled and peeled, then fried with powdered perilla seed.

Ven. Seonggong tries to invent new dishes by using different cooking methods to prepare herbs and vegetables. Some techniques are: “muchim” (to mix with seasonings); “jorim” (to simmer in various sauces); “bokkeum” (to sautée with seasonings); and “jjim” (to steam or make casserole).

Eating Foods in Season Revives Our Energy—

In spring it is easy to find healthy foods because they are abundant. Ven. Seonggong says that eating foods in season restores our vitality and that temple food is food adapted from nature and close to nature. Sharing her joy in making temple food, she says:

If the nuns residing and practicing here at Daeseong-am can maintain their health with the seasonal ingredients I use, that alone will make me happy. I will live my life in service making healthy food for monks and nuns. I will live today as I did yesterday, and I will live tomorrow as I lived today.

Saying that making delicious and healthy food for others is the Buddhist practice that gives her the greatest joy, Ven. Seonggong walked toward the temple kitchen holding a basket full of spring herbs. Her demeanor radiated warmth toward all human beings.

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Directions

1. Wash and cook the rice.2. To remove toxins from the dogtooth violet

leaves, soak them in water for a day after boiling.

3. Parboil butterbur leaves and soak them in water for two hours.

4. Make bite-size morsels of rice by squeezing them in your hand.

5. Put the rice morsels on the leaves of dogtooth violet and butterbur and wrap them in neat shapes.

6. Serve with ssamjang.

Flowering in the alpine regions in early spring, dogtooth violets not only produce beautiful flowers, but their leaves are a great food ingredient. When blanched, their tender leaves are great to wrap around rice. As a plant naturally found in mountains and fields, butterbur also revives one’s appetite in spring with its slightly bitter taste and unique aroma. Their small and tender leaves are also good for wrapping rice. Or they can be parboiled to make a vegetable side dish.

Ingredients

10 leaves each of dogtooth violet and butterbur.400 grams steamed riceSsamjang (2 tablespoons of doenjang, 1/2 minced green pepper, 1 tablespoon red chili powder, 1 teaspoon perilla oil, 3 shitake mushrooms and 2 pieces of kelp)

Bite-Size Morsels of Wrapped Rice Delight the Palate

Dogtooth Violet and Butterbur Leaves

How to Make Ssamjang

1. Make broth by soaking the shitake mushrooms and kelp in water.

2. Put doenjang into the broth from step 1 and mix in minced green pepper.

3. Mix in red chili powder and perilla oil.

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Beautiful Memories of a Yongjoo-sa Templestay

On one drizzly spring day, I traveled to Yongjoo-sa Temple to participate in their two-day Templestay program, along with Kate Kirkpatrick from Ireland and Kate Miller from Canada. I wanted to introduce them to a one-of-a-kind Korean cultural experience. It was a very special experience for all of us that we will always cherish.

—Article by Lee Hyo-min | Photos by Choe Bae-mun

Temple Diary

Traditional Korean Buddhist temples, usually located high in the mountains, couldn’t look more fabulous, but they have one drawback; they’re hard to get to. One might think that if they were nearer and easier to get to, one would visit them right away. For those who fantasize about such a temple, I’d like to recommend Yongjoo-sa, located in Hwaseong, Gyeonggi-do Province, on the outskirts of Seoul. Yongjoo-sa was restored by the 22nd Joseon King, Jeongjo, when his Buddhist faith united with his filial piety for his late father, the Crown Prince Sado. With its theme of “filial piety,” a Yongjoo-sa Templestay will provide not only cultural experiences transcending your religious affiliations but, also a peaceful time for healing by enticing you to study history and reflect on your own past.

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In deep communion

with nature on the

forest path.

Stilling our breath,

we listened to the

sounds of nature.

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Leave Nothing in Your Bowls at Baru Gongyang —

The rain, which began in the early morning, showed no sign of letting up. About two hours after we left Seoul, the three of us arrived at Yongjoo-sa’s Filial Piety Cultural Institute where blooming umbrella flowers (Syneilesis palmate) greeted us in profusion. In addition to us, the Templestay participants included 25 foreign students from Ajou University’s International Graduate School and members of a student club named “Nubi-ajou,” a group of Ajou University undergraduates who gathered to do whatever they can to help with the foreign students’ stay in Korea. Changing into temple uniforms, we first learned basic temple etiquette, then introduced ourselves and exchanged quick nods of acknowledgment. Then we took a tour of the temple. It would have been better if it had not been raining, but to walk around the temple compound protected by umbrellas had its own charm. While touring the Gate of Four Heavenly Kings, the Red Gate commemorating filial piety, the Sammun Gate, the five-story stone pagoda, Cheonbo-ru Pavilion and the Main Buddha Hall, I reflected on the sorrowful piety of King Jeongjo who felt sorry for his late father who had never been crowned king, despite being the crown prince.

The rain brought darkness to the temple compound earlier than usual. The evening meal was served in the style of a formal monastic meal called baru gongyang, which embodies the spirit of equanimity, harmony and ecology. Participants take only as much as they can eat into their four bowls and they must eat everything, leaving nothing. I had seen baru gongyang on television before, but this was my first time to try it firsthand. Holding a bowl in my hand, I tried to eat quietly, which naturally made me concentrate on myself. Kate Miller surprised me by saying, “I was impressed by the Venerable when he said that even the water we use to rinse the inside of the bowls after eating is considered a part of the meal.” After dinner, we made small lotus lanterns. Placing a paper cup upside down, we glued 14 brightly-colored paper petals and 5 green sepals on the cup one by one. We finished our lanterns, infusing them with our aspirations for the year.

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Interview with Ven. Daehyeon

Humility Learned from Prostrating Oneself Engenders True Happiness

In prostrating ourselves, our knees, elbows and forehead touch the earth. We can learn from this that we cannot raise others without lowering ourselves first. Only

when we shed our arrogance and repent of our folly, can respect well up in our hearts. Human beings are part of nature. When we open our six sense organs properly and use them well, we can feel joy, peace and happiness on another dimension. Try minimizing the noise you make when you walk or eat and concentrate on your inner self and on nature. You will feel fulfillment and liberation.

Choe Seong-gyu, a Volunteer Interpreter

Yongjoo-sa has opened its doors wide to foreigners. They can participate not only in regular Templestay programs held on weekends, but foreigners can also apply

for a Templestay program as a group at a time convenient for them. Because many devotees of Yongjoo-sa donate their talents, foreigners can receive quality interpretation service at any time. Sometimes even I find Buddhist terms difficult, but when I pay attention to the Venerable’s remarks and translate them, I find myself to be the first one being touched by these remarks. That’s why I work as a volunteer interpreter as often as possible.

As a formal monastic meal, baru gongyang stipulates that one should take only as much food as one can eat and eat all of it, leaving the bowl clean.

Diligently making lotus lanterns by gluing petals one by one on a paper cup

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108 Prostrations Boost Your Confidence—

At 3 a.m., the temple was resolute and solemn. Walking toward Cheonbo-ru, where the morning Buddhist ceremony would be held, participants walked in silent and prudent steps so as not to disturb the darkness. After the ceremony, they recited the Parental Benevolence Sutra, a Buddhist sutra that explains the greatness and depth of parental kindness and expounds on how we should repay it. Then, participants sat in two rows facing each other and offered 108 prostrations to the person sitting across from them. Kate Kirkpatrick shared her feelings, saying, “At first, I was not comfortable doing the 108 prostrations. But upon finishing, I realized it was not that difficult at all. While doing my prostrations, I took the essence of the Parental Benevolence Sutra to my heart and prayed for my family.” Her remarks reminded me of my own mother who must have offered 108 prostrations many times to pray for me so that I could successfully enter a university or get a job. I was choked with emotion for a moment. After breakfast, we went for a walk up Mt. Hwa-san, located behind Yongjoo-sa. Due to the rain from the day before, the moist earth felt soft under my feet. Walking the forest path in silence, I breathed in the clean air, listened to the birds chirping from afar, and felt the soft breeze caress my face. In deep communion with nature, I felt cleansed both in body and mind.

Lee Hyo-min (Center of photo)

“The three of us are different in appearance and nationality, but we marvel at how similar we are in many respects, including age, hobbies and thoughts. I want to live a more exciting and passionate life in 2013. I had a very special experience at the Yongjoo-sa Templestay, along with my cherished friends who all gave me great support. It will remain a good memory in my heart.”

Kate Kirkpatrick (Right of photo) “Templestay was a unique experience. I’ve never

slept on the floor using a mattress and a blanket. Though it felt hard, I was comfortable. Especially the 108 prostrations, conducted following pre-recorded English instructions, were finished much sooner than I expected, which surprised me.”

Kate Miller (Left of photo) “Baru gongyang, the 108 prostrations and our

conversation with the monk over tea were impressive programs for me. Amongst all, the venerable monk seemed to have a philosophy and insight that could instantly solve various daily problems, big or small. The conversation we shared today over tea will remain with me for a long time.”

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Walking toward Cheonbo-ru, where the morning Buddhist ceremony would be held, participants walked in silent and prudent steps so as not to disturb the darkness.

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Conversation with Ven. Jeongho over Tea—

When our walking meditation through the forest was over, a conversation over tea with Ven. Jeongho, the abbot of Yongjoo-sa, awaited us. We first learned how to drink the fragrant tea properly. According to the Venerables’s instructions, we should support the bottom of the teacup with the left hand, hold the teacup with the right hand, and drink the tea in three sips. Kate Miller shared her impressions, saying, “The Venerable said that we get attached to the constantly changing environment and this arouses suffering. And if we haven’t let go of the attachment, we don’t’ have true love. His remarks resonate in my heart.” I was a bit worried whether she was able to follow the programs well, even with the help of an interpreter. After all, the content was not easy, even for Koreans. She alleviated my worries with a bright smile and a nod. I was amazed at how philosophy and ideas could be exchanged between different nationalities and in spite of language barriers through a conversation over tea. My little cultural adventure with my two foreign friends was almost over. It must have been not easy for them to sleep on the floor instead of a bed, or to have to eat every morsel of food, leaving nothing. However, my two Kates enjoyed the whole experience with bright smiles. Thanks to them I was also able to have a new Templestay experience and experienced much happiness in helping them.

Yongjoo-sa TemplestayTelephone +82-31-235-6886Website http://yongjoosa.or.kr

1. Reciting the Parental Benevolence Sutra, participants reflect on respect and gratitude for one’s parents.

2. 3. Conversation over tea with Ven.Jeongho.

1 2

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The Light of Spring Flows along the River on a Flowery Breeze

A Spring Journey along the Seomjin-gang River

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Spring lasts awhile along the Seomjin-gang River. After some idle delay, spring finally arrives at Maehwa Maeul (Flowering Plum Village) in Gwangyang; and the flowers around Gurye and Hadong explode with color. Over the low stone walls of country houses, Cornelian cherries blossom and fade. Along the upper slopes toward the temples, a gust of wind sets off a shower of cherry blossom petals. Tempted by this flowery breeze, I embark on a spring journey along the Seomjin-gang.

—Article by Lee Gang, Travel Columnist | Photos by Ha Ji-gwon

Journeys

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Decorated with spring flowers, the Seomjin-gang looks both coy and dazzling. The turquoise green water of the river, the silver sands, the blue sky and the flowering tree-lined roads manifest perfect harmony, a beautiful depiction of spring. My spring journey along the Seomjin-gang begins at Maehwa Maeul in Gwangyang, winds through Cornelian Cherry Village at Gurye, and ends at the 4km cherry blossom road leading to Ssanggye-sa Temple in Hadong. The first light of spring shines down on Seomjin Maeul, one of the major villages on the Seomjin-gang, famous for its flowers. The opening of the plum blossoms here, home to one of the most beautiful plum blossom groves in Korea, heralds the arrival of spring. Walking along the river near Provincial Route 861, a small village nestled in the foothills of the mountains comes into view, enveloped by a pinkish-white plum blossom grove, like a misty veil. The scenery exudes all the quaint beauty of an old-fashioned country landscape.

The Simple Beauty of Korea’s Countryside—

At the mouth of the Seomjin-gang, about the time the red plum blossoms open their buds, spring advances onward toward Gurye. In the foothills of Mt. Jiri-san, Cornelian cherries open their tiny petals, as small as chicks’ toenails, in the wake of a spring breeze. The most gorgeous scenery is found here at the Cornelian Cherry Village located in Wian-ri, Sandong-myeon, Gurye-gun in South Jeolla Province. On entering the village, I find tens of thousands of Cornelian cherry trees, from dozens to hundreds of years old, their dazzling yellow flowers blooming along the stone wall-lined roads. Moving along, following the flowery breeze, I arrive in Hadong. Walking down National Route 19 that runs along the river, I am enchanted by the spring scenery, infused with life by the river. The blue water of the Seomjin-gang and its silver sandy beach create a tableau through which a raft drifts lazily

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An Overnight Stay at a Mountain Temple: Ssanggye-sa Templestay—

As an experiential program favored by visitors and tourists in Korea, a Templestay provides one the opportunity to stay in a traditional Korean temple and renew one’s self. Ssanggye-sa operates two types of

Templestay programs, one for rest and another to provide a cultural experience. Participants can experience the daily life and practice of monks by attending a predawn Buddhist ceremony, practicing Seon (Zen) meditation and experiencing baru gongyang (traditional monastic meals). The programs encourage inner tranquility and revive a participant’s life force.

Cheongmaesil Farm at Gwangyang—

Cheongmaesil Farm, located in Gwangyang, is also a must-see. It is renowned for its green plums, called “maesil” (Prunus mume), fruits which develop after the plum blossoms fall. More than 2,000 mega-size earthen

pots fill the farm’s yard. This scene alone is enough to open and broaden the heart of any visitor. Visitors can experience many things firsthand here, including the preservation of maesil in sugar. With its famous slogan, “We have everything you need and nothing you don’t need,” Hwagae Jangteo is a marketplace frequented by people from both Hadong in Gyeongsang-do Province and Gurye in Jeolla-do Province. Here, market day is held every five days, on dates ending with a “1” or a “6” (1, 6, 11, 16, etc.). While you are in Hadong, do not miss Toji-maeul, located in Pyeongsa-ri, Agyang-myeon. As the setting for the epic Korean novel Toji, it offers a glimpse of a traditional Korean farming village and the culture of times past.

Jaecheop-guk Soup from the Seomjin-gang River—

At Gurye, enrich your dining experience by having sanchae (mountain greens) picked from Mt. Jiri-san and chamge maeuntang (spicy stew cooked with Chinese mitten crabs). Some noted restaurants serving the latter are: Dongbaek Sikdang (055-883-2439), Jirisan Hoegwan (061-782-3124) and Jeonwon Garden (061-782-4733). At Hadong you must try the

jaecheop-guk first. On National Route 19 are many restaurants that specialize in this. The refreshing taste of its clear broth is known to relieve hangovers. Here are some suggested restaurants: Haong Chon (055-883-8261), Geumyang Garden (055-884-1580), Buheung Jaecheop Sikdang (055-884-3903) and Seom Maeul (055-882-3580).

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by. The mountains and the river blend together, intertwined with people’s lives, to create a picturesque beauty. The local people call the Seomjin-gang “the River of Mothers.” That is because of the industrious local women who gather at the river when the waters recede to collect jaecheop (Corbicula fluminea), a kind of freshwater clam. They dig them out by raking the riverbed with a “geo-raeng-i,” a Korean tool resembling a rake. The way these women work hard all day, standing waist-deep in the river, reveals the life of river people as it is. The river gives its all, and the people commune with it at the riverside, thankful for its bounty.

Toward the Four Kilometer Cherry Blossom Road, Permeated with the Aroma of Tea—

Leaving National Route 19, I direct my steps toward Ssanggye-sa Temple. At the temple entrance, where the main river and Hwagae-cheon Stream meet, there is the Hwagae Jangteo marketplace. The 4km road from Hwagae Jangteo to Ssanggye-sa is bordered on both sides with cherry trees in full bloom. Praised as the “most beautiful road in Korea,” the road is lined with over 1,200 cherry trees ranging in age from 50-70 years. Frequently featured in dramas and movies, the road is also called the “wedding road,” as local legend says that if a couple walks the road under a shower of petals, they will live happily ever after. That’s why numerous lovers frequent this road in the spring when the air is filled with falling cherry

blossom petals. Tea houses dot the “cherry blossom road” leading to Ssanggye-sa. One thing I can’t miss in Hadong is the fragrance of wild tea. Walking up the road, I see wild tea trees growing in the crevices between the rocks, their aroma teasing my nostrils. Ssanggye-sa, a 1,200-year-old temple, was the first temple in Korea to grow tea, as the Hwagae Valley on Mt. Jiri-san had a suitable environment to grow tea. Quenching my thirst with a cup of refreshing tea, I leisurely walk around Ssanggye-sa. The temple operates a Templestay program that gives participants the opportunity to experience monastic daily life and Buddhist practice. A Templestay might be the ideal conclusion to one’s journey; it dissipates the fatigue from travel and provides a Korean cultural experience. Like a shy maiden loosening her multi-colored hair ribbon, spring on the Seomjin-gang is alive with color. My spring journey to Seomjin-gang has given me the chance to enjoy the perfect harmony of flowers, mountains and the river, and to spend one night at a mountain temple permeated with the mystical aroma of tea. The journey has filled my body and mind with the energy of spring; the life force courses through me.

Ssanggye-sa TemplestayTelephone +82-55-883-1901Website http://ssanggyesa.net

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Q. What should I bring to a Templestay?

A. Most temples provide comfortable uniforms for the Templestay participants. Bring your toiletries, a towel and socks. As most temples are located in the mountains, you’d better wear comfortable sneakers or hiking boots. In the early morning, the mountain air can be chilly. Bring an extra jacket and scarf to keep warm.

Q. What’s the difference between a Templestay for rest and a Templestay for cultural experience?

A. “Templestay for cultural experience” refers to a set program prepared by each temple. The contents of this program can vary by season, as well as the characteristics and location of each temple. Some regional programs include natural dyeing techniques, making temple food, lectures and meditation practice. A “Templestay for rest” is a freestyle program in which participants just observe the Buddhist ceremonies and meal times and use the rest of their time as they wish. This is the most popular program and often attended by people experiencing stress.

Q. I have a different faith. Should I attend the Buddhist ceremonies?

A. A Templestay is open to all, not as a religious experience but as an experience in traditional Korean culture. These days, “Templestay programs for people of differing religions” are often held, hopefully to promote inter-religious understanding. If you feel uncomfortable about performing prostrations on religious grounds, you may remain seated quietly during ceremonies.

Q. What are the shower and restroom facilities like?

A. Temples designated as national Templestay operators have flush toilets and showers. Newly constructed Templestay buildings provide cleaner and better

amenities than some commercial accommodations.

Information to Enhance Your Templestay Experience

Templestay Q&A

Monastic culture can often be puzzling, but once you are acquainted with it, you will feel more at home. Here are some basic facts that will improve your Templestay experience.