#virudhaka

[talonabraxas]

Four Guardian Kings in Tibetan Buddhism

Celestial Buddha Spiritual Wheel

Tibetan Buddhism is a rich and diverse tradition that incorporates a wide range of deities, practices, and beliefs. Among the prominent figures in Tibetan Buddhism are the Four Guardian Kings, also known as the Four Great Kings or Lokapāla. These powerful beings play a significant role in protecting the Dharma and ensuring the well-being of practitioners. In this article, we will delve into the world of the Four Guardian Kings, exploring their roles, symbolism, and significance in Tibetan Buddhism.

The Origins of the Four Guardian Kings

The Four Guardian Kings are not exclusive to Tibetan Buddhism; they are also prominent figures in other Buddhist traditions. According to legend, these divine beings first appeared in the Buddhist narrative shortly after Siddhartha Gautama, the historical Buddha, achieved enlightenment beneath the Bodhi tree. The story goes that each of the Four Guardian Kings individually offered a black bowl made of precious gemstones to the Buddha. Miraculously, these bowls merged into one, creating the iconic black bowl commonly depicted in the Buddha's lap.

Guardians of the Cardinal Directions

Vaishravana ( རྣམ་ཐོས་སྲས་)- Protector of the North

Vaishravana, also known as Kubera, is the chief of the Four Guardian Kings and the protector of the north. He is associated with wealth and prosperity. Vaishravana is often depicted wearing heavy armor and holding an umbrella or pagoda in his right hand. This symbolizes his role as the ruler of rain, ensuring agricultural abundance.

Virudhaka (འཕགས་སྐྱེས་པོ་)- Guardian of the South

Virudhaka, the Guardian King of the South, is responsible for promoting the growth of roots and overseeing the wind. He wields a sword in his right hand, signifying his fierce determination to protect the Dharma and the southern continent. Virudhaka's appearance is striking, with a blue complexion and a fiery red chin-strap beard.

Dhritarashtra (ཡུལ་འཁོར་སྲུང་)- Keeper of the East

Dhritarashtra, the Guardian King of the East, is a god of music. His symbolic weapon is a stringed instrument, and he is known for his harmonious and compassionate nature. Dhritarashtra uses his musical talents to convert others to Buddhism. He is often depicted as a white deity with closed eyes, lost in the melodies of his lute.

Virupaksha (སྤྱན་མི་བཟང་)- Sentinel of the West

Virupaksha, the Guardian King of the West, is known for his all-seeing vision. His symbolic weapon is a snake or red cord, representing a dragon. Virupaksha serves as the "eye in the sky," identifying those who do not believe in Buddhism and helping to convert them. He is often depicted in red, holding a stupa in his left hand and a green serpent in his right.

[jttw-dadkong]

SWK DAD AU

Chapter one: The Mystery Criminal

It was another peaceful day on Flower Fruit Mountain, the monkeys swung from tree to tree, the sound of the waterfall rushing down, the coo and chips of the monkeys, echoing around the mountain forest, sun wukong is resting with his fellow monkeys, the little monkies resting on his chest, some clinging on his arm, resting on his shoulder all curly up,wukong hands behind his head, his eyes closed, enjoying the sunlight warmth in early morning sun, in his wonderful kingdom.

Until one of his monkey troops chips

"Look, it nezha! my king."

wukong his opens eyes and their was Nezha flying over to Wukong,nezha landed near Wukong, where the great monkey king rested, surrounded by his subjects, little ones, elder ones alike.

he speaks firmly "The jade emperor wants to talk, you have been requested to go to heaven for your crimes against heaven."

wukong never felt so insulted. How could Nezha say that! was the journey to the West for nothing!?, he felt offended by those words, he then got up and took off the monkeys on his body, and placed them on the ground, some stayed on Wukong shoulder.

he replied in a firm angry tone

"You dare say such a thing! That was eons ago. Have I not been forgiven for my crimes by Buddha himself!" he scoffed, he crossed his arms in displeasure, he wanted to know why the heavenly court accused him of such a thing, it wouldn't have been him, he had been staying with his subjects on flower fruit mountain, doing his kingly duties, taking care of his little ones, he has not done such a crimes since his youth.

Wukong continues before Nezha can utter a word "What crimes have I committed? since I have been accused by the heavenly court?, for I have been taking care of my kingdom and haven't laid a foot down on the heavenly Plane for Thousands of years" he then put his hands on his hips, he frowns at nezha wanting answers Immediately.

Nezha replied that the firm as a warrior spoke, Listing the crimes that the heavens thought the great sage had done, pulled out a stroll, and underrolled it. " 1. stealing from the heavenly armory

2. Stealing the book of life and death from the underworld

3. Stealing half the Immortal peaches from the heavenly garden

4. stealing heavenly wine

5. Immortal Elixir"

The great sage was more offended than before! he hasn't done any of those crimes!what proof did they have to incriminate him!, he became enraged by this, wukong reply voice thundering across the mountain "What evidence do you have against Me!, look through my house if you suspect me of such crimes!for I am not the one that it!"

Nezha replied, "We know what you are capable of simian, and your impulsive nature has led you to do rasher things in the past.” The Lotus Prince draws his weapon. “It’ll be better for all of us if you surrendered and followed. If you’re right, the Jade Emperor will clear you of these crimes, and we’ll find the true culprit.”

Sun Wukong signed and grumbled to himself, he pitched his nose in frustration, he put his hands up, he replied "Fine, fine, I will follow and surrender" The monkey king somersault, summoned his Nimbus cloud.

after saying goodbye to his fellow monkeys,the little ones and the elders we're sad about his leaving.

he fellow Nezha to the gates of heaven, as they approached the gate

Nezha called out loudly "Guardians of Heaven gate, lieutenant great and small, I have been assigned to take sun wukong in for his crimes against Heaven, I have been summoned by the imperial decree of the jade emperor"

The deva raja virudhaka and the various divine heroes immediately lowered their weapons and stepped aside,

Both Nezha and Wukong enter through the gates, going to the treasure hall of the divine mists.

Nezha and Wukong enter,nezha announced their present, "I nezha the thired lotus prince,have bring sun wukong, the great sage,equal to heaven,to your majesty,at you're command"

The jabe emperor glare at wukong with disdain,as he sat on his throne,in cloudy mist around it,Jade Emperor show him seated in imperial robes, embroidery featuring dragons,with strings of pearls from his crown.

wukong bow to the jabe emperor, the Jade Emperor speaks in a Firm,just tone,as he put his hand up "wukong,i have called you here,because of the crimes you have committed against heaven" and continues "Nezha has already told you"

Wukong reply "I know but it wasn't me,how could you accessed of such crimes without Evidence of me doing so?"

The jabe emperor glare at wukong,he risen one eyebrow,his arms on the side of his throne,he replied "we know what you're capable of sun wukong" he keep speaking "remember havco in heaven,the many crimes you did before"

Wukong reply in frustration "I know,you're highness,that was aeons ago,I haven't I proved that I am not that person anymore by Completing my journey to the west,with my old champions to get the holy scripture to India"

Jabe emperor signed,he put his hand on his forehead,he pitched his nose,he replied "you may have prove that you changed to Buddha but not to me,I will tell you are evidence,the kings of the underworld saw a monkey in the underworld,causing trouble about it,that monkey found the book of life an death and taken it,that monkey has the same fur color as you,then the monkey come to heaven and stole the Immortal peaches and wine,right under our noses" he moved his hand from his forehead to his throne side,it resting back on the throne chair side,he glanced at wukong with sense of anger,annoyance and disdain.

“The same fur as me? Is that all you have as ‘evidence’” finger-quoting as he remarked, “so youve assume it was me then?,let me investigate this that way we can find the real culprit."

He leaned forward unimpressed with the ccourt.

The jade emperor replied, “you will investigate on one condition, nezha will accompany you. We don’t want trouble.”

Wukong and Nezha when to investigate in heaven....to be Continued

[whatevergreen]

Sarira Reliquary from the West Pagoda of Gameunsa Temple - Unified Silla Period, 7th century - National Museum of Korea

These Buddhist images represent the Four Guardian Kings guarding the four cardinal directions of the Buddhist universe: Dhritarashtra, the guardian of the east; Virudhaka, the guardian of the south; Virupaksha, the guardian of the west; and Vaisravana, the guardian of the north.

[im-mender]

Pokemon but the Elite Four are Vaishravana, Virudhaka, Dhritarashtra, and Virupaksha.

[1weltreisender]

Baekyangsa Tempel in Südkorea - Fotostrecke

Die südkoreanische Regierung hat ein Templestay-Programm aufgelegt. Sie unterstützt damit buddhistische Tempel, die ihre Anlage für Besucher öffnen. Über 70 Tempel machen mit einem unterschiedlichen Programm mit. Für uns sind in erster Linie die Tempel interessant, die ihr Programm auch in englischer Sprache anbieten. Mehr über das Templestay-Programm erfährst Du in unserem Beitrag hier.

Das Hauptgebäude des Baekyangsa Tempels / Foto: Ingo Paszkowsky

Hier gehts lang zum Templestay / Foto: Ingo Paszkowsky

Die Baekyangsa Tempelanlage verfügt über zahlreiche Häuser / Foto: Ingo Paszkowsky

Zwei von vier Schutzkönigen im Torgebäude, das als der Haupteingang zum Baegyangsa-Tempel gilt. In dem Gebäude finden sich die vier Schutzkönige, die die Himmelsrichtungen des buddhistischen Gesetzes vor bösen Mächten schützen. Der Raum auf der rechten Seite enthält Bilder des blaugesichtigen Wächters des Ostens (Dhritarashtra), der eine Laute spielt, und des rotgesichtigen Wächters des Südens (Virudhaka), der mit einem juwelenbesetzten Schwert bewaffnet ist. Foto: Ingo Paszkowsky

Auf beiden Seiten des Tores sind Bilder der vier Schutzkönige angebracht. Es verfügt außerdem über eine Kassettendecke in der Mitte mit schrägen Decken auf beiden Seiten und dekorativen Konsolen oben auf den Säulen. Der Raum auf der rechten Seite enthält Bilder des blaugesichtigen Wächters des Ostens (Dhritarashtra), der eine Laute spielt, und des rotgesichtigen Wächters des Südens (Virudhaka), der mit einem juwelenbesetzten Schwert bewaffnet ist. Der Wächter des Westens mit dem weißen Gesicht (Virupaksa), der einen Drachen und einen Cintamani hält, und der Wächter des Nordens mit dem schwarzem Gesicht (Vaisravana), der mit einem Dreizack und einer juwelenbesetzten Pagode bewaffnet ist. / Foto: Ingo Paszkowsky

Dieses Torgebäude ist der Haupteingang zum Baegyangsa-Tempel, in dem die vier Schutzkönige aufbewahrt werden, die die Himmelsrichtungen des buddhistischen Gesetzes vor bösen Mächten schützen. Das heutige Bauwerk wurde im August 1945 erbaut, nur eine Woche vor der Befreiung Koreas von der japanischen Kolonialherrschaft Der Baegyangsa-Tempel wurde vom Patriarchen Song Man-am wieder aufgebaut. / Foto: Ingo Paszkowsky

Deckenmalerei - dieses Torgebäude ist der Haupteingang zum Baegyangsa-Tempel, in dem die vier Schutzkönige aufbewahrt werden. / Foto: Ingo Paszkowsky

Mönch beim meditieren / Foto: Ingo Paszkowsky

Baekyangsa Tempel. Buddha-Statue im Hauptgebäude / Foto: Ingo Paszkowsky

Wandmalerei im Hauptgebäude der Tempelanlage / Foto: Ingo Paszkowsky

Wandmalerei im Hauptgebäude der Tempelanlage / Foto: Ingo Paszkowsky

Das Hauptgebäude ist im Innern besonders farbenprächtig verziert / Foto: Ingo Paszkowsky

Die Tempelgebäude sind farbenfohe und kunstvolle Bauwerke / Foto: Ingo Paszkowsky

Baekyangsa Tempel Korea / Foto: Ingo Paszkowsky

Der Baekyangsa Tempel besteht aus zahlreichen Gebäuden / Foto: Ingo Paszkowsky

Mit einem großen Stamm, der an zwei Ketten befestigt ist, "läutet" ein Mönch die riesige Glocke / Foto: Ingo Paszkowsky

Auf Maulbeerblättern nachempfundenen Zettelchen werden Wünsche geschrieben und in der Tempelanlage aufgehängt / Foto: Ingo Paszkowsky

Viele, viele Zettelchen mit Wünschen / Foto: Ingo Paszkowsky

Dieser 350 Jahre alte „rote Pflaumenbaum“ im Gelände des Baegyangsa-Tempels wird wegen seiner eleganten und duftenden zinnoberroten Blüten, die zwischen Ende März und Anfang April blühen, sowie wegen seines Alters sehr bewundert. Er wurde am 8. Oktober 2007 in die Liste der Nationalen Naturdenkmäler aufgenommen. Er ist einer von zwei Pflaumenbäumen, der andere ist ein weißer Pflaumenbaum, der aus dem Pflaumengarten vor der zentralen Gebetshalle des Tempels an den heutigen Standort verpflanzt wurde. Dacûngjeon, etwa 100 Meter nördlich. Leider hat die weiße Pflaume nicht überlebt. Der Baum ist 5,3 Meter hoch und hat einen Umfang von 5 Metern sowie einen Kronendurchmesser von 6,3 Metern (Ost nach West) und 5,7 Metern (Süd nach Nord). Es wird von den örtlichen Buddhisten als Symbol der Würde und langen Geschichte des Tempels betrachtet und von der Tempelverwaltung sorgfältig geschützt. / Foto: Ingo Paszkowsky

Baekyangsa Tempel - gegen eine Gebühr von rund 10€, glaube ich, kann man seine Wünsche auf einem Dachziegel hinterlassen. Allerdings sind diese nach ihrer Verwendung nicht zu lesen, da dies die Untersetite der Ziegel ist / Foto: Ingo Paszkowsky

Zu einer Tempelanlage gehört natürlich ein Karpfenteich / Foto: Ingo Paszkowsky

Tea mit der Nonne Sunim im Baekyangsa Tempel / Foto: Ingo Paszkowsky

Links das Office für das Templestay-Program im Baekyangsa Tempel, rechts hinten die Pilgerzimmer / Foto: Ingo Paszkowsky

Pilgerzimmer, sparsam eingerichtet, aber mit WLAN / Foto: Ingo Paszkowsky

Der Baekyangsa Tempel ist eingebett in die Natur / Foto: Ingo Paszkowsky Titelfoto / Das Hauptgebäude des Baekyangsa Tempel / Foto: Ingo Paszkowsky

Auch interessant

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[arjuna-vallabha]

Virūḍhaka by Chatchawan Rodklongtan, Thailand

[yoga-onion]

The Quest for Buddhism (10)

The family of Siddhartha (Buddha)

The Shakya (Skt: Sakya)

The Shakya (Skt: Sakya), to whom Gautama Siddhartha, the founder of Buddhism, belonged, were a tribe or nation in ancient northern India.

The Shakya were a clan of Iron age India (1st millennium BCE), inhabiting an area in Greater Magadha, situated at present-day southern Nepal and northern India, near the Himalaya. The Shakyas formed an independent oligarchic republican state known as Sakya Gaṇarajya. Its capital was Kapilavastu, which may have been located either in present-day Tilaurakot, Nepal or present-day Piprahwa, India. It was then under the rule of the Kosala state to the west.

Some scholars argue that the Shakya were Scythians from Central Asia or Iran, and that the name Sakya has the same origin as “Scythian”, called Sakas in India. Scythians were part of the Achaemenid army in the Achaemenid conquest of the Indus Valley from the 6th century BCE. Indo-Scythians were also known to have appeared later in South Asia in the Middle Kingdom period, around the 2nd century BCE to the 4th century CE.

The Shakya afterwards:

According to Buddhist sources, the Shakya tribe was destroyed in the last years of the Buddha by a large army of the King, Virudhaka of the neighbouring state of Kosala.

仏教の探求 (10)

お釈迦さまの家族

釈迦族 (梵：シャーキヤ)

仏教の基礎となる教えを説いたガウタマ・シッダールタ(ブッダ)が属していた釈迦族（梵：シャーキヤ）とは、古代北インドの一部族・小国である。

釈迦族は鉄器時代のインドの氏族で、現在のネパール南部とインド北部、ヒマラヤに近い摩訶陀国（マガダ国）地域に居住していた。釈迦族は独立した寡頭制の共和制国家、シャーキア・ガナ・サンガ国を形成していた。その首都はカピラヴァストゥで、現在のネパール、ティラウラ��ットか現在のインド、ピプラワのどちらかに位置していた。そして西隣のコーサラ国の支配下にあった。

釈迦族は中央アジアやイランから来たスキタイ人であり、釈迦族の名はインドでサカと呼ばれる「スキタイ人」と同じ起源であると主張する学者もいる。スキタイ人は、前6世紀からのアケメネス朝によるインダス川流域の征服に際して、アケメネス朝軍の一員となった。インド・スキタイ人はその後、南アジアでも紀元前2世紀頃から紀元前4世紀頃の中王国時代に出現したことが知られている。

釈迦族のその後：

仏教文献等によると、釈迦族は釈迦の晩年の時期、隣国コーサラ国の毘瑠璃王（びるり・おう、梵: ヴィルーダカ）の大軍に攻められ滅亡したとされる。

[luyecheng]

#断烦恼，增智慧# 南方增长天王 Virūḍhaka,2015, 55×39cm, 综合材料 Mixed media, By Lu Yecheng

[cma-chinese-art]

Heavenly King Virudhaka, 1368-1644, Cleveland Museum of Art: Chinese Art

Heavenly Kings are guardians who watch over the cardinal directions: north, south, west, and east. Sculptures or paintings of these guardian kings are often placed at the entrance or at the four corners of the altar or inner temple. This king is the guardian of the south (Zengzhang tianwang, also called Virudhaka). His attribute is a sword carried in his right hand to protect the southern continent and the dharma, or Buddhist teaching. Associated with the color blue, his face is depicted in that color. His fearsome bulging eyes, the dark face, and his demonic attendants keep evil away. This painting was recently restored by conservators of the museum’s Chinese painting conservation studio. They stabilized loose pigment and creases and replaced the silk mount. The Guardian’s legs are missing; the painting was cropped long before it entered the museum’s collection. Size: Painting only: 110 x 75.2 cm (43 5/16 x 29 5/8 in.); Overall: 243 x 95 cm (95 11/16 x 37 3/8 in.) Medium: hanging scroll, color on silk

https://clevelandart.org/art/1918.544

[talonabraxas]

Four Guardian Kings in Tibetan Buddhism

Celestial Buddha Spiritual Wheel

Tibetan Buddhism is a rich and diverse tradition that incorporates a wide range of deities, practices, and beliefs. Among the prominent figures in Tibetan Buddhism are the Four Guardian Kings, also known as the Four Great Kings or Lokapāla. These powerful beings play a significant role in protecting the Dharma and ensuring the well-being of practitioners. In this article, we will delve into the world of the Four Guardian Kings, exploring their roles, symbolism, and significance in Tibetan Buddhism.

The Origins of the Four Guardian Kings

The Four Guardian Kings are not exclusive to Tibetan Buddhism; they are also prominent figures in other Buddhist traditions. According to legend, these divine beings first appeared in the Buddhist narrative shortly after Siddhartha Gautama, the historical Buddha, achieved enlightenment beneath the Bodhi tree. The story goes that each of the Four Guardian Kings individually offered a black bowl made of precious gemstones to the Buddha. Miraculously, these bowls merged into one, creating the iconic black bowl commonly depicted in the Buddha's lap.

Guardians of the Cardinal Directions

Vaishravana ( རྣམ་ཐོས་སྲས་)- Protector of the North

Vaishravana, also known as Kubera, is the chief of the Four Guardian Kings and the protector of the north. He is associated with wealth and prosperity. Vaishravana is often depicted wearing heavy armor and holding an umbrella or pagoda in his right hand. This symbolizes his role as the ruler of rain, ensuring agricultural abundance.

Virudhaka (འཕགས་སྐྱེས་པོ་)- Guardian of the South

Virudhaka, the Guardian King of the South, is responsible for promoting the growth of roots and overseeing the wind. He wields a sword in his right hand, signifying his fierce determination to protect the Dharma and the southern continent. Virudhaka's appearance is striking, with a blue complexion and a fiery red chin-strap beard.

Dhritarashtra (ཡུལ་འཁོར་སྲུང་)- Keeper of the East

Dhritarashtra, the Guardian King of the East, is a god of music. His symbolic weapon is a stringed instrument, and he is known for his harmonious and compassionate nature. Dhritarashtra uses his musical talents to convert others to Buddhism. He is often depicted as a white deity with closed eyes, lost in the melodies of his lute.

Virupaksha (སྤྱན་མི་བཟང་)- Sentinel of the West

Virupaksha, the Guardian King of the West, is known for his all-seeing vision. His symbolic weapon is a snake or red cord, representing a dragon. Virupaksha serves as the "eye in the sky," identifying those who do not believe in Buddhism and helping to convert them. He is often depicted in red, holding a stupa in his left hand and a green serpent in his right.

[lionofchaeronea]

Head of a Buddhist guardian king, perhaps Tseng-ch’ang (=Sanskrit Virudhaka), regent of the south. Unknown Chinese artist; 7th century. Now in the Walters Art Museum, Baltimore. Photo credit: Walters Art Museum.

[japaneseaesthetics]

Preparatory drawing (hanshita-e) for an illustrated book, mounted on card. Virudhaka (Ruriō) being struck by lightning.  Ink on paper. Painted by: Katsushika Hokusai (葛飾北斎), 1829 © The Trustees of the British Museum.

[cyenping]

《南風》Virudhaka

53.0 × 45.5 cm / 57.0 × 49.5 × 4.0 cm (framed), 10F, 2019

四大天王，或稱四大金剛，是佛教著名護法神。根據佛教經典，世界有四山頭，各住一山各護一天下，居南方者為增長天王，「增長」意為能傳令眾生，增長善根，護持佛法。身為青色，穿甲冑，手持戟，中國人認為祂手持的武器，即「劍鋒」，代表『風調雨順』中的『風』。

[butterclaw]

Hokusai -  ‘Virudhaka’ 1829

[karuma-hyakki-yagyo]

ZOUCHOUTEN

Archetype : Deity / Four Heavenly Kings

Also known as Virudhaka. He is the heavenly king of the south, and the lord of spiritual growth. He is associated with the color red or blue, the element fire, prosperity and the summer season. He dwells in the southern continent Nansenbushu and commands an army of Kumbhanda.

Like other heavenly kings, he is depicted with wearing a yoroi armor, but the object he carried varies. He is usually depicted carrying a three pronged spear and sword, or with an halberd instead. Depiction may vary, but most common ones are him carrying a weapon, unlike the other who may depicted with objects like sutra scrolls or lute.

[ag4abroad]

Dr. Scott and the Nirvana Fish

June 6, 2020

Background

Beomeosa is located on the eastern slopes of Geumjeong Mountain (Geumjeongsan) in Northern Busan. It is considered a head temple for the Jogye Order of Korean Buddhism, representing the Cheongyong-dong district. It is easily one of the Korea's best known and most visited temples.

It was founded and built by the monk Uisang in 678, the 18th year of King Munmu (rule 661-681) of the Silla Kingdom. According to legend, after an attack by Japanese forces, King Munmu had a dream where he was visited by a mountain guardian spirit. He was instructed to climb to the top of Guemjeong Mountain and pray for seven days. After obeying, the guardian spirit would impart his wisdom on how to defeat future Japanese attacks. Both King Munmu and the monk Uisang followed the command, and subsequently defeated the next Japanese attack. To give thanks for the victory, King Munmu ordered the construction of a temple which we know today as Beomeo temple (Beomeosa).  

The name Beomeosa roughly translate to "The Heavenly Fish Temple"; Beom (범) = nirvana, eo (어) = fish, and sa (사) = temple. According to another legend, at the top of Geumjeong Mountain there is a well filled with golden water that cannot go dry. Many years ago, a golden fish descended from heaven into the well, giving the water magical properties.

Most of the original Temple site was destroyed during the Imjin War (1592-1598). One exception is the Cheonwangmun Gate (second gate) housing the four guardian kings. Restoration of the temple halls and dormitories was started in 1613 by monks like Ven. Myojeon and Ven. Haemin, and continued for many subsequent years later. ​One additional hallmark of Beomeosa is the monks training in the famed martial arts discipline sunmundo. This martial art is based on Seon Buddhism; Seon = meditation or zen. Using this training, the monks of Beomeosa famously defeated Japanese invaders during the late 16th century and later as a guerrilla resistance during the Japanese occupation of Korea in the early 20th century.

The Journey​

Traveling to Beomeosa was significantly easier than other temples mentioned on my website.  The Busan subway line 1 (Orange line) literally has a stop named "Beomeosa", and clear directions from exits 5 or 7 to a special bus (Green, #90), that goes to the entrance.

The actual front entrance of Beomeosa is completely paved for cars and only about 400 meters long. Despite these amenities and scores of Korean visitors, the atmosphere was much more subdued compared to other tourist sites like Headong Yonggungsa or Bulguksa. There were also small pieces of history along the trail instead of vendors and food stalls.

Engraved rock in front of burial grounds.

Engraved rock in front of flagpole support

The Temple Entrance

The main path to Beomeosa entrance takes you through three gates and one large pavilion. Below is the information about each gate provided by displays.

Jogyemun Gate 

"The one pillar gate, or mountain gate, is the first of a number of gates built at the entrance to a temple compound. The gate Jogyemun at Beomeosa Temple is renowned as a masterpiece in Korea with its unique style of supporting the roof with four stone pillars. The gate was called a one pillar gate because when viewed from the side it looks as if one pillar holds up the roof. The gate was first built by Venerable Myojeon in 1614, the 6th year of King Gwanghaefun of the Joseon Dynasty (1392 - 1910)"

Cheonwangmun Gate

"The Cheongwangmun (Guardian Kings Gate) is usually the second entryway into the temple compound. It enshrines the "Guardian Kings" of the four cardinal directions for the purpose of protecting Buddha-dharma; North - Vaisravana, South - Virudhaka, East - Dhrtarastra, and West - Virupaksa"

Guardian kings in the second gate. Names of the statues not known. 

Burimun Gate

"The Burimun (Non-duality Gate), aka "Liberation Gate", is the last entrance gate to a temple. The term non-duality implies the Middle Way that transcends relative dualities: Being and non-being or birth and death are no different from each other. This gate was newly built during a massive reconstruction of the Bojeru Pavilion in 2012".

Bojeru Pavilion

"The Bojeru Pavilion (Universal Salvation Pavilion) is the largest hall at Beomeosa Temple and most Dharma assemblies and Buddhist rituals are held here. The current pavilion was newly built through a massive reconstruction to restore traditional architecture in 2012"

The Temple grounds

Passing through the Bojeru Pavilion leads to the actual Temple grounds. The initial area is wide open, containing a stone lantern to the left and a three-story pagoda to the right. Around the left perimeter are halls where you can sign up for one of Beomeosa's famous temple stays. Around the right perimeter are actual Temple halls including a bell tower (with a small souvenir shop underneath), Mireukjeon Hall (Maitreya or future Buddha), and Birojeon Hall (Vairocana or all-seeing Buddha).

Three-story pagoda (right side of courtyard)

Stone lantern (left side of the courtyard)

Looking straight ahead, there are three sets of stairs leading to the Daeungjeon Hall housing the statue of the Sakyamuni Buddha and two observant Bodhisattva (past, present, and future). On this higher level are smaller halls such as the incense pavilion (far right), Gwanneumjeon Hall (Avalokitesvara or Bodhisattva of compassion, right of main hall), Ksitigarbha Hall (left of main hall), Mountain God Shrine (further left), and the combination of Palsangjeon Hall (Paintings of the eight great events from Shakyamuni Buddha's life), Dokseongjeon Hall (Ven. Naban shrine), and Nahanjeon Hall (Shakyamuni Buddha and 16 Nahans or holy disciples). 

Beomeosa is always filled with people, so getting in position for pictures was kind of hard. I decided not to take that many pictures or videos of the inside of any Hall with people praying. You can check out the few pictures and videos I got at my website. 

The Future

Beomeosa was definitely one of the best temples I've visited since being in Korea. Despite being so close to civilization and always filled with Korean tourists, Beomeosa maintains a peaceful and tranquil atmosphere. The wisteria fields and Geumjeong Mountain trails are also large enough to spend a whole day exploring. After the typhoon season, I plan to revisit Beomeosa to check out their Buddhist museum (currently closed for repairs and probably COVID-19) and walk to one of the many hermitages (settlement for Buddhists to live) for additional pictures.

Check out more pictures on the main pages of the website. Follow ag4abroad on Steller, Flickr, and Instagram for updates.

사랑해!