Ssanggyesa - Twin Streams Temple as it sits at the confluence of two streams - is one of the most historic monasteries and is a head temple of the Jogye Order of Korean Buddhism. The temple was founded as Okcheonsa in 722 AD by the disciples of the great Master Uisang, during the Silla Dynasty. By 840, Okcheonsa was reconstructed and expanded by Master Jingam (774~850), who renamed it as Ssanggyesa. Master Jingam is also credited with the creation of beompae, Korean Buddhist ritual dances, after having studied Chinese versions in Tang China and adapting the same to Korean traditions. He also first cultivated the green tea bushes here, from the tea seeds brought from China by Ambassador Kim Daeryeong. This beautiful temple is located in Hadong county on the southern slopes of Jirisan, the second highest peak in South Korean, about two hours from Geoje island where I used to live. Ssanggyesa was burned to the ground during the Japanese invasion (Imjin war, 1592~1598), and then rebuilt by Master Byeokam Gakseong (1575~1660). The temple has been renovated several times since then.
In this blog, I would like to be your temple guide. Once you understand some of the basics, which I will try to explain here, the temple visit becomes really a wonderful experience. If not, they all look the same to the visitors.......meaningless sculptures, deities, and so on.
Iljumun (One Pillar Gate) Gate is the first gate entering into the world of Buddha separated from the mundane world. Generally the roof covers two pillars; one pillar on each side; beginning of the journey towards one mind or the first step towards the pure land. Also, philosophically, the two pillars are not two, but one, for the gate would not stand without both of them. There will be a formal signboard proclaiming the name of the mountain and the temple inscribed in Chinese charecters. For the Ssanggyesa Iljumum, in addition to the main pillars, there are supporting pillars both in front and behind from a safety point of view. The gate was built by Buddhist monk Byeokam in 1641, and is restored by Buddhist monk Gosan in 1977. The gate is a Korean traditional Half-Hipped and Gabled Roof of Dapogye-style consisting of double eaves.
Geumgangmun (Diamond Gate; Vajra Gate) is the second gate after passing the Iljumun Gate. This structure was built by Zen master Jingam in 840, and restored each by Buddhist monk Byeokam in 1641, and then again by Buddhist monk Gosan in 1979. This gate is enshrined with geumgang-yeoksa (vajra protectors) who guards the temple from demons or spirits of bad fortune. Certainly, entry for people harboring evil thoughts and intentions are discouraged. One of the vajra protectors has his mouth open to say 'ah' which is the cosmic syllable representing the beginning. The other has his mouth nearly-closed as if saying 'heung' (hum - Sanskrit, a-hum symbolizes the birth and death) which is the cosmic syllable representing the end. Together they produce the 'Om' sound; the most sacred sound of all mantras in Hinduism. The ah-geumgang-yeoksa have the strength of one hundred elephants and the hum-geumgang-yeoksa possesses esoteric powers.
Sacheonwangmun is the third gate after passing Iljumun and Geumgangmun, a place for Sachonwangsang, the four heavenly guardians of Buddhist teachings. I showed reverence and asked for protection as I passed between them. Jigukcheonwang for East, Gwangmokcheonwang for West, Jeungjangcheonwang for South, and Damuncheonwang for North. The King of the West stands in the southwest corner holding a dragon in his lowered right hand and a banya-jinju (wisdom pearl) in his raised left hand. The King of the North stands in the northwest corner holding a seoktap (stone pagoda) in one raised hand and a funerary banner-pole in his other hand. The King of the East stands in the northeast corner of the gate, playing a lute with a smile, the only one who looks friendly. The King of the South stands in the southeast corner brandishing a long sword.
In Sanskrit, they are called Chaturmaharaja (Four Great Kings) or Lokapala (Guardians of the World). They live on the lower slopes of Mount Sumeru (Mt. Sumi-San in Korean) protecting the Buddha Dharma in the four quarters of heaven-and-earth. Virupaksa (virupa - ugly, aksa-eyes), is the guardian of the West. He is the leader of the nagas (snakes). Vaisravana (King of the North) is set up on the Hindu god Kubera. Dhrtarastra is the King of the East. He is the king of the Gandharvas; celestial musicians. Virudhaka is the King of the South. He is the king of the Kumbhandas - a grotesque group of demons with huge stomachs and large genital organs.
After passing through the third gate, I reached the main courtyard of the temple. The beautiful stone pagoda is relatively new. Toward the left side of the main courtyard, one can see the four dharmic instruments inside the bell pavilion (Jonggak). Please refer to my earlier blog on "The Four Dharmic Instruments For Salvation (Samul)".
Past the bell pavilion, there was a stairway presumably leading to the monks' residence. A long trail begins from here towards the right (see the yellow arrow). There is a magnificent waterfall "Buril" after about 2 kms, and one can further hike about 8 kms to the mountain top. I did not hike, as I reached the temple in the evening, about 5:00 pm. Maybe one day.....
The Daeungjeon hall (Hall of the Great Hero) originated from Okcheonsa temple. Within the hall, there are three altars enshrined with the seated statue of Buddhas of Three Ages and the standing statues of four Bodhisattvas. In Mahayana Buddhism, a bodhisattva refers to anyone who has made a resolution to become a Buddha for the benefit of all sentient beings. The three divisions of the time (or ages) following the historical Buddha's passing are: The Former Age of the Law - also known as Age of the Right Dharma; the Middle Age of the Law - also known as the Age of Semblance Dharma; and the Latter Age of the Law - Degenerate Age . There are several explanations of the lengths of the three ages following the death of Sakyamuni Buddha, but all agree that the Latter Age will continue for ten thousand years. I offered three bows following the good temple etiquette.
In China, Sakyamuni Buddha's death was placed in the fifty second year of the reign of King Mu (949 BCE) of the Chou Dynasty, and the period of the Former Age was defined as five hundred years and that of the Middle Age as one thousand years. Accordingly it was believed that the Latter Age had begun in the mid-sixth century. In Japan, Sakyamuni Buddha's death was placed in the same year as in China, but an account that defines each period of the Former Age and the Middle Age as one thousand years was accepted, and it was believed that the Latter Age had begun in 1052.
During the Former Age, the spirit of Buddhism prevails, and people can attain enlightenment through its practice. During the Middle Age, although Buddhism becomes firmly established in society, it grows increasingly formalized, and fewer people benefit from it. In the Latter Age, people are tainted by the three poisons of greed, anger, and foolishness, and lose their aspiration for enlightenment; Buddhism itself loses the power to lead them to Buddhahood.
From the main hall I walked towards the Nahanjeon Hall: a place for enshrinement of sixteen Nahans (Arhats in Sanskrit meaning enlightened person) who reached the realm of Buddha by severing the wordy anguish. There are sixteen Nahans on both sides of Sakyamuni as principal Buddha in this hall. These sages are also the highest type of human or ideal saint in Theravada Buddhism in contrast with the bodhisattva in Mahayana Buddhism.
Opposite to Nahanjeon Hall is Myeongbujeon Hall with Ksitigarbha Bodhisattva enshrined with 10 Kings on both sides. The Bodhisattva is saving the mankind in hell while the kings are judging the path for each soul according to one's karma in the afterlife.
Seolseondang is a place for lectures by Buddhist monks and for Balwoo Gongyang (Communal meal service). This structure was first built by Master Jingam in 840 along with the Daeungjeon Hall. It was later rebuilt and restored in 1641 and 1801, and then again in 1974.
There is a unique rock carved Buddha in the temple premises, estimated to be made in the Goryeo Dynasty. The Buddha is carved in thick relief onto a huge rock. It has a merciful expression on a plump and fleshy face with a big head and sagging ears. The hands are covered in clothing. The overall image is quite simple, presenting the image of a monk rather than the Buddha.
After spending a few hours I decided to drive back. I stopped for a cup of tea at a very elegant store very close to the temple by the side of the stream. The store was so nice that I ended up spending close to one hour there and bought special tea and other stuff to take back home.
As I drove back, the scenery and the majestic mountains passed by the window. The Seomjin river accompanied the road for quite a long distance. I could not understand whether she was asking me to stay back or challenging me to follow her. I thanked her for her legacy of beauty and life bestowed on generations. I stopped a couple of times and walked on the river bank all alone..........I wished I could be like her, always on the move.
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