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No, Donald Trump is Not a Realist or China Hawk; He’s a Venal Opportunist, Not a Strategic Thinker

AP-putin-trump-handshake-g20-jef-170710_16x9_1600Trump is too lazy, ill-disciplined, and venal to be the ‘thinker’ or strategist realist and China-first hawks keep trying to make him out to be. This post is the longer and pre-edited version of an essay I just wrote for Foreign Policy magazine.

In fact, I am amazed anyone thinks Trump has the discipline to do this. Are you not watching the same Trump – erratic, confused, chaotic – the rest of us are? Trump is far more likely to simply sell US foreign policy to the highest bidder if he becomes president. He loves money and adulation. The Chinese and the Russians are more than happy to throw that at him to get him to bend on their interests.

We keep hearing that Trump will prioritize China and Taiwan over Europe and Ukraine, but listen to what he says about Taiwan and China. He doesn’t sound a realist at all. He dislikes Taiwan for protectionist and free-riding reasons, and he clearly admires Xi Jinping’s autocracy.

The best predictor for Trump’s second term is what he did in the first term, and that was a confused mess. He dislikes Ukraine – and will surrender it to Russia – because Zelenskyy wouldn’t help him cheat in the 2020, not because of a strategic re-prioritization toward Asia.

Maybe realists will get their wished-for realignment or re-prioritization out of Trump’s staff. Perhaps Elbridge Colby will push that through. But it’s hard to imagine a major foreign policy realignment without POTUS’ consent, if not participation. And Trump just isn’t focused enough. Worse, Trump has a tendency to staff himself with clowns. Your more likely to get incompetence out of a Trump second term than anything.

The full, unedited FP essay is below the jump.

When Donald Trump first ran for president in 2016, a wave of writing suggested that he was a realist. In this framing, Hillary Clinton was a neocon hawk who would start wars. Trump, by contrast, would balance American commitments with its resources. He would avoid foreign conflicts and quagmires. He would be less ideological in his approach to non-democratic states.

In 2024, this thinking has returned. Some realist voices are again suggesting Trump is one of them. Trump’s desire to end the war in Ukraine – even though he simply intends to let Russia win – is taken as evidence of this. So is the selection of JD Vance as his vice-presidential candidate. Vance has famously said he does not care what happens to Ukraine. Conversely, he is a China hawk who seems to believe the US cannot support both Taiwan and Ukraine simultaneously.

The notion that American support for Taiwan and Ukraine is a trade-off is the most controversial position of the Trump realist position. Elbridge Colby, for example, has argued prominently that US support for Ukraine undercuts its ability to help Taiwan, and that Europe should be almost exclusively responsible for helping Ukraine (or not). These hope in Trump, however, are likely misplaced.

Trump Does Not Have a Hawkish Record on China

Trump’s first term is the most obvious data source from which to draw conclusions about a second possible term – and there is far more to suggest indiscipline, showboating, and influence-peddling than realism. Realism suggests a clear-eyed, bloodless calculation of national interest, jettisoning ideological predilections and narrow factional interests. That does not characterize the first Trump administration.

On China – a focus on which is to justify Trump’s abandonment of Ukraine – Trump was undisciplined and sloppy. Yes, he turned against China in 2020, but that was more to deflect blame for covid than any realist or strategic reappraisal of Sino-US relations. Trump massively botched the US response to corona, so covid suddenly became the ‘kung flu’ in an openly racist bid to change the subject.

Trump also undercut any ostensible focus on China by picking unnecessary fights with US regional partners. US-South Korea and US-Australia relations, for example, sank to their lowest point in years as Trump picked fights with their leaders because he wanted a pay-off for the US alliance guarantees. Realism values allies as a means to share burdens, project power, and generate global coalitions, and China containment specifically requires regional basing. Trump does not seem to grasp that at all. When Trump backed off his Japan criticism, the turning point was apparently former Prime Minister’ Abe Shinzo’s relentless flattery, including giving Trump a gold-plated golf club, not any strategic reevaluation by Trump or his team. Such frippery is exactly the opposite of the cold calculation we associate with realism.

Trump also sank the Trans-Pacific Partnership (TPP) and all but dropped earlier US language about a pivot or re-balance to Asia. Were China a threat Trump took seriously, then building a tighter trade area among US Asian partners would be a smart move – to pool local allied economic power and build patterns of administrative coordination among those partners. Indeed, that was the rationale behind TPP and the pivot when proposed by the Barack Obama administration. Trump did not see that either; he is obsessed with tariffs, even against allies, which obviously violates realist tenants about allied power accumulation and coordination against shared threats.

Finally, Trump’s admiration for Chinese President Xi Jinping’s autocracy was blatant, and Trump is once again praising Xi as his ‘friend’. Trump has spoken approvingly of China’s crackdowns in Tiananmen Square, Xinjiang, and Hong Kong. He solicited Chinese help in the 2020 election, and China happily channeled money to Trump’s family and his properties during his presidency. The core political difference between the US and China – what sets them at loggerheads over China’s role in East Asia – is regime type. Yet Trump admires China’s dictatorship and its corruption. He clearly craves authoritarian powers at home and is happy to take China’s money. It stretches credulity to suggest Trump will lead a US shift, much less an Indo-Pacific coalition, against a power he admires. China will probably just throw money at him if he is re-elected.

Trump’s First Term Does Not Suggest Realism

Little else in Trump’s first term suggests greater discipline, much less a thoughtful, realist weighing of priorities:

North Korea

Trump’s most important first term foreign policy venture was the attempted denuclearization of North Korea. Unsurprisingly, it was amateurish, sloppy, and unplanned, and it failed. There is a realist argument for reaching out to Pyongyang. America’s long-standing policy of containment and deterrence has not changed North Korea or prevented its nuclearization. North Korea is now a direct nuclear threat to the US mainland. A realistic foreign policy would accept that as an unchangeable fact and react to it. Perhaps a bold move by a risk-taking statesman could break the logjam and reset decades of tension. This is certainly how ‘art of the deal’ Trump sees himself and what a realist might envision.

But this is not what Trump did. If realism suggests diplomacy as a pragmatic way to build compromises and reduce the likelihood of war, Trump failed, almost risibly. He did not prepare for his meetings with North Korean dictator Kim Jong Un. He simply walked off the plane and thought his tough guy shtick would somehow bowl Kim over. Trump did not lead an inter-agency process to iron out differences among his staff and agencies ahead of time, in order to build acceptable proposals which could be floated at the summits in bargaining. He did not approach the North Koreans with any kind of measured, realistic deal which could appeal to both sides. Indeed, if Trump’s cotemporaneous National Security Advisor John Bolton is correct, Trump did not even read in preparation for the summits. Instead, Trump demanded the complete, verifiable, irreversible nuclear disarmament of North Korea in exchange for sanctions removal and then walked out of the Hanoi summit when Pyongyang predictably rejected this wildly unbalanced ‘deal.’ Talks collapsed, because Trump had not prepared and had no idea how to bargain on the issues when his first offer was rejected.

But Trump did get what he really wanted – lots and lots of publicity. His hugely hyped – and criminally under-prepared – first summit with Kim in Singapore brought a week of non-stop news coverage. His later trip to the demilitarized zone, which included briefly walking inside North Korea, brought another wave of coverage. Trump even demanded that he receive the Nobel Peace Prize. This is showboating, not strategy.

The Middle East

America’s long, troubled commitment to the Middle East has long been a realist target. America’s overseas commitments to Europe and East Asia have a widely-accepted security logic to them. But in the Middle East, almost everyone agrees that the US is over-extended, that it cannot bring democracy to the region, that its wars there were quagmires, and so on. If there is any one region from which realists and restrainers of almost every stripe agree that the US should withdraw, it is the Middle East.

Needless to say Trump did not do that. Yes, he did not start any US wars in the Middle East, but he did step up US drone strikes though, which generate enormous local resentment and feed Islamic fundamentalist groups with new recruits from those strikes’ survivors. Trump also did not have the realist, strategic toughness to withdraw from Afghanistan. Instead, he dumped that burden on his successor. And in Israel, Trump indulged the Christian millenarian and Islamophobic ideology of his evangelical voting base. He closely tied the US to Bejamin Netanyahu’s rightist Israeli coalition and its rejection of any autonomy for the Palestinians. Giving over foreign policy to a fanatical, factional domestic interest is precisely the opposite of strategic, realist foreign policy.

The Realist Case for Taiwan over Ukraine is Not That Great

The big issue in the realist case for Trump/Vance is that they will put Taiwan explicitly ahead of Ukraine in ruthless prioritization of American interests. As Andrew Byers and Randall Schweller write, “Trump understand the limits of American power.” The United States cannot reasonably hope to fight Russia and China simultaneously, much a coordinated ‘axis’ of them with rogues like Iran and North Korea. This notion is particularly connected with Vance, who has explicated advocated abandoning Ukraine.

While the generic notion that all states, including great powers, face limits is obviously correct, there are substantial problems with this framing under Trump. First, and most obviously, Trump himself does not think this way. Trump’s ‘policy positions’ emerge on the fly as he speaks. He is lazy. He is not capable of the strategic thinking realists want to attribute to him; one need only listen to his campaign speeches this year to see this. He routinely lies, makes up stories, and speaks in indecipherable word-salads. When Trump has spoken on Taiwan, he makes it fairly clear that he sees it as just another free-riding ally who owes the US protection money. Trump’s obvious personal admiration for Xi’s dictatorship hardly suggests he would commit the US to conflict which could escalate to a major war.

Second, the prioritization of Taiwan over Ukraine misses the obvious precursor that the Middle East, in turn, is less valuable than Ukraine. Realists agree that Europe is more important than the Middle East. So before the US abandons Ukraine, it should first retrench from the Middle East, and then re-evaluate its ratio of commitments to resources. But instead, Trump will almost certainly deepen US involvement in the Middle East because of the ideological fixations of his Christianist base. If realism really wants to unburden the US of expensive, unnecessary commitments, it should focus its energy on getting the US out of the Persian Gulf and more distant from Netanyahu.

Third, it stretches psychological credulity to suggest the US will ruthlessly abandon a struggling nascent democracy under threat by a fascist imperialist, but then abruptly fight for another new democracy under threat by an ever more powerful fascist imperialist. Realists would have us calculate national interest this way, but Trump or Vance are hardly this objective or bloodless. Trump is venal, and his China decisions will likely be influenced by his financial interests, as, for example, in his flip-flop on banning Tik-Tok, and his intense dislike of ‘cheap-skate’ US allies. And Vance seems to prefer Taiwan to Ukraine in part because of Christian nationalist commitments at home. Trump’s ‘Make America Great Again’ (MAGA) movement has increasingly looked to Christian authoritarians abroad – such as Victor Orban of Hungary and Vladmir Putin in Russia – as models to emulate, or as allies against the real, woke enemy at home.

Fourth, the strategic case for elevating Taiwan over Ukraine is far more mixed than Vance and Trumpian realists suggest:

First, China is much more powerful than Russia. So, a conflict with it would be far more destructive. The Ukraine war has been locally contained and not nuclearly escalated. That seems less likely in an open, Sino-US war. It is an odd ‘realist’ recommendation that the US take a provocative line against a stronger power, which includes the risk of great power war, but not push its preferences on a weaker opponent where US involvement is a low-risk proxy war.

Second, the US commitment to Ukraine is much less costly than a parallel commitment to Taiwan. The US is not fighting directly to defend Ukraine. It would have to do so to defend Taiwan. Taiwan defense would require the US project enormous force over a huge distance of open water at great expense, plus there would be combat losses of major US platforms like ships and aircraft. By contrast, US aid to Ukraine is mostly money and mid-sized ground-based platforms, totally around $175 billion over 2.5 years. This is small and easily manageable because of NATO’s propinquity. US annual national security spending is approximately $1 trillion dollars annually; US annual economic production is approximately $25 trillion. Notions that US aid to Ukraine – at least at the moment – is an unsustainable overstretch, or that it is another ‘forever war,’ are simply not correct.

Third, the trade-off between Ukraine and Taiwan is less acute when detailed out. In Ukraine, the US is using intelligence assets and coordination relationships with NATO allies which have long been in place. To not use them on Ukraine’s behalf would not free them up for a China scenario, because local NATO services are not easily fungible to far-off East Asia – and vice versa. The US is also sending Ukraine weapons for ground warfare, most critically artillery shells, whereas in Taiwan, US assistance would be mostly at sea and in the air. The US is not going to engage the Chinese army in ground conflict, just as it does not need US aircraft carriers to help Ukraine. As a specific example of a trade-off, Vance has suggested the US lacks the artillery shell production capacity to meet both national defense and Ukraine’s needs. But that implies abandoning Ukraine today for an unidentifiable, but apparently imminent US ground war tomorrow. Unless Vance and Trump realists can identify this looming ground war, the obvious answer to their concerns is to first expand US defense industrial capacity and only abandon Ukraine if there is no other choice.

 

Trump is Vain, Venal, and Lazy – That is Not Realist Statesmanship

Realist hopes for Trump and Vance turn on psychological discipline both men lack and respond to trade-offs less acute than they admit. Trump is lazy, unread, venal, easily bought, susceptible to autocrats’ flattery, captive to the ideological fixations of his domestic coalition, ignorant of US strategic interests, and dismissive of alliances which amplify US power. Vance is ostensibly more clear-eyed, but he is a foreign policy neophyte. He has been a senator for less than two years, before which he was a financier and author whose interests were local. Vance’ foreign policy profile derives almost entirely from his vociferous opposition to Ukraine aid

On Ukraine, both oppose aid for non-strategic reasoning realists should reject. Trump resents Ukrainian President Volodymyr Zelenskyy for not helping him steal the 2020 election, while Vance appears to share MAGA’s pro-Putinism for domestic ideological reasons. On Taiwan, Trump has been no less narrow and venal in his commentary than on other allies. He remains obsessed with autocrats’ ‘friendship’ and allies ‘ripping us off.’ Perhaps Vance will be more disciplined. Perhaps he genuinely seeks to lead a major anti-Chinese turn in US foreign policy, with all the policy, inter-agency, and public-opinion building work at home, and alliance- and coalition-building abroad, which that implies. But to date he has given no indication of such programmatic thinking on foreign policy.

Nor are the Taiwan/Ukraine trade-offs as acute as realist critics of President Joseph Biden would suggest. US GDP outweighs Russia and China combined. That imbalance is even greater if one includes US allies. The fiscal space to reorient US defense spending is there. If Vance and Trump were truly serious about confronting China, they would not be proposing yet another massive Republican tax cut, for example. Nor are the opportunity costs of military and intelligence assets as acute as Vance and others suggest, if only because the Taiwan and Ukraine theater configurations are so different. The traditional liberal internationalism Harris and Biden represent is far more likely to build a durable global coalition against Chinese and Russian revisionism than the venal caprice masquerading as strategy which Trump would bring back to the White House.

 

 

Robert E Kelly
Assistant Professor
Department of Political Science & Diplomacy
Pusan National University

@Robert_E_Kelly

 

 

When Is TOO LATE to Start Learning Korean?

Forrest and I discussed something called the “Critical Period Hypothesis,” and what it means for language learning. This hypothesis says that there’s a period of time where the brain is capable of learning a new language to a near-native level. We talked about what it gets right, and where it’s incomplete. We also share what’s the ideal age to start learning Korean.

The post When Is TOO LATE to Start Learning Korean? appeared first on Learn Korean with GO! Billy Korean.

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Bogwangsa Temple – 보광사 (Paju, Gyeonggi-do)

The Daeungbo-jeon Hall at Bogwangsa Temple in Paju, Gyeonggi-do.

Temple History

Bogwangsa Temple is located in eastern Paju, Gyeonggi-do to the west of Mt. Goryeongsan (621.1 m). Bogwangsa Temple was first founded in 894 A.D. by the famed monk Doseon-guksa (826-898 A.D.) as a national treasure temple (국가비보사찰) following a royal command. In 1215, the monk Wonjin renovated the temple, and the monk Beopmin enshrined five Buddha and Bodhisattva statues inside the main hall. This was followed in 1388 by the monk Muhak (1327–1405) renovating the temple, once more.

Bogwangsa Temple was completely destroyed by fire during the Imjin War (1592-98). The temple would eventually be rebuilt in 1622 by the monks Seolmi and Deokin. In 1631, the monk Dowon started to raise funds to create the temple bell at Bogwangsa Temple. After collecting some 80 geun (about 48 kg) of bronze over a three year period, Dowon died. His successor, Singwan completed the collection of 300 geun (about 180 kg) of bronze required to complete the bronze bell. So in 1634, the bronze bell was made and enshrined at the temple.

In 1667, further renovations were made at the temple. And in 1740, the Daeungbo-jeon Hall and the Gwaneum-jeon Hall were restored and the Manse-ru Pavilion was first constructed. The temple was expanded when it became the guardian temple for the royal tomb of King Yeongjo of Joseon’s mother, Royal Noble Consort Sukbin Choe (1670-1718), whose tomb is known as Soryeongwon Mausoleum. In fact, and near the Daeungbo-jeon Hall, you’ll find the Eosil-gak Hall, which houses the spirit tablet of Royal Noble Consort Sukbin Choe. And nearby is a juniper tree that is said to have first been planted by King Yeongjo of Joseon (r. 1724-1776).

In 1863, the Ssangse-jeon Hall, the Nahan-jeon Hall, along with the statues of Jijang-bosal (The Bodhisattva of the Afterlife), the Siwang (The Ten Kings of the Underworld), Seokgamoni-bul (The Historical Buddha), and the sixteen Nahan (The Historical Disciples of the Buddha) were all made. This was followed with the construction of the Gwaneum-jeon Hall in 1864 and the Sanshin-gak Hall in 1893. And in 1901, and through royal donations, Bogwangsa Temple underwent further restoration.

Some buildings at Bogwangsa Temple were destroyed during the Korean War (1950-53). They were later rebuilt in 1957. And the bell pavilion at the temple was added in 1973. In 1981, the large statue of the Buddha was erected to the rear of the temple grounds, and it stands 12.42 metres in height. This Buddha was built for the defence of the nation. Then in 1994, the Jijang-jeon Hall and the Gwaneum-jeon Hall were rebuilt.

Additionally, there are three hermitages directly associated with Bogwangsa Temple on the temple grounds. They are Yeongmyoam Hermitage, Dosolam Hermitage, and Suguam Hermitage.

The only Korean Treasure at Bogwangsa Temple is the “Bronze Bell of Bogwangsa Temple in Paju,” which is Korean Treasure #2220.

Temple Layout

From the temple parking lot, and after passing by the Iljumun Gate, you’ll next climb a set of stairs that will bring you to the Manse-ru Pavilion. This pavilion, which is a two-story structure, almost looks like a residence now. Its exterior walls are unadorned, and it almost appears as though it’s off-limits to the general public.

To the left of the Manse-ru Pavilion, you’ll find the diminutive Beomjong-gak Hall, which was built in 1973. Housed inside this pavilion is a large bronze bell with a striking image of Poroe atop the bronze bell. Parallel, and slightly to the north, are the monks’ dorms. It’s to the right that you’ll finally enter the main temple courtyard at Bogwangsa Temple.

To the left of the Daeungbo-jeon Hall is a modern, three-story stone pagoda. As for the exterior of the Daeungbo-jeon Hall, and rather atypically, the paintings are directly painted onto the surface of the wooden structure. Typically, these decorative murals are painted onto plaster or mud and then placed into the wall of the shrine hall. While newer in composition, the wall paintings are both unique and stunning. The right exterior walls are adorned with a central image of Munsu-bosal (The Bodhisattva of Wisdom), who appears to be wearing a military-style helmet. To this images right and left are paintings of Dongjin-bosal (The Bodhisattva that Protects the Buddha’s Teachings) and a Geumgang-yeoksa (Vajra Warrior). To the rear of the shrine hall, you’ll find a tiger, a Banya Yongseon-do (Dragon Ship of Wisdom Mural), a red pine tree, and a “lotus birth” painting. And finally, and adorning the left exterior walls to the main hall, you’ll find a painting dedicated to an all-white Gwanseeum-bosal (The Bodhisattva of Compassion) and a rather large six-tusked elephant with an image of Bohyeon-bosal (The Bodhisattva of Power) riding it.

As for the interior of the Daeungbo-jeon Hall, you’ll find a main altar triad centred by Seokgamoni-bul (The Historical Buddha) and joined on either side by Amita-bul (The Buddha of the Western Paradise) and Yaksayeorae-bul (The Buddha of the Eastern Paradise, and the Medicine Buddha). It’s believed that these statues date back to 1215. The rest of the interior is filled with older murals dedicated to the Palsang-do (The Eight Scenes from the Buddha’s Life Murals), Dokseong (The Lonely Saint), and a Shinjung Taenghwa (Guardian Mural). And if you look up at the ceiling of the structure, you’ll find beautiful Bicheon (Flying Heavenly Deities). All of the artwork, just like the exterior of the Daeungbo-jeon Hall, is masterful.

Directly to the right of the Daeungbo-jeon Hall is the Gwaneum-jeon Hall. The exterior walls are adorned in rather clunky modern murals of the Bodhisattva of Compassion. Stepping inside the Gwaneum-jeon Hall, you’ll find a solitary image of Gwanseeum-bosal on the main altar underneath a narrow, golden datjib (canopy). The rest of the interior is filled with hundreds of diminutive statues of Gwanseeum-bosal.

In front of the Gwaneum-jeon Hall, on the other hand, is the Jijang-jeon Hall. Adorning the exterior of this wall, and similar in composition to those that adorned the Gwaneum-jeon Hall, are images of the Banya Yongseon-do (Dragon Ship of Wisdom Mural) and various images of the Underworld. Stepping inside this shrine hall, you’ll find a green-haired image of Jijang-bosal (The Bodhisattva of the Afterlife) all alone on the main altar. This statue is joined on either side by statues and paintings of the Siwang (The Ten Kings of the Underworld).

To the rear of the Daeungbo-jeon Hall, and housed in the upper courtyard of the temple, are three additional shrine halls. The first to the far left is the Eungjin-jeon Hall. The exterior walls are adorned with fading paintings of Bicheon (Flying Heavenly Deities). Stepping inside the Eungjin-jeon Hall, you’ll find a main altar triad that’s quite small in size. The central statue is that of Seokgamoni-bul, who is joined on either side by Yeondeung-bul (The Past Buddha) and Mireuk-bul (The Future Buddha). This main altar triad is then joined by equally smaller images of the Nahan (The Historical Disciples of the Buddha).

To the right of the Eungjin-jeon Hall is the Sanshin-gak Hall. The exterior walls of the shaman shrine hall are adorned with murals of Sanshin (The Mountain Spirit) and Dokseong (The Lonely Saint). The low-ceiling interior of the Sanshin-gak Hall is fronted by a main altar mural of Sanshin. The central figure of Sanshin is quite large and dominates the painting. Also of interest is the intense presence of the accompanying tiger with its golden eyes nearly popping out of its head.

The final shrine hall that visitors can see at Bogwangsa Temple is the Eosil-gak Hall, which houses the black memorial tablet of Royal Noble Consort Sukbin Choe, who was the mother of King Yeongjo of Joseon. The upper courtyard is backed by a beautiful, mature red pine forest with crows and magpies flying around in it.

How To Get There

From the Gupabal Subway Station stop #320, which is located on line #3 of the Seoul subway system, you’ll need to go out exit #3 and take Bus #9710. This is the first of two buses you’ll need to take to get to Bogwangsa Temple. You’ll need to take Bus #9710 for five stops, or nine minutes, and get off at the “Sinwon-maeul 2.4 danji – 신원마을 2.4 단지하차” bus stop. From this bus stop, you’ll then need to board Bus #313 or Bus #313-1 for thirty stops, or thirty-four minutes, and get off at the “Bogwangsa – 보광하차” bus stop. From this final bus stop, you’ll need to walk just two minutes to get to the temple. In total, the trip should take about 50 minutes to get to Bogwangsa Temple.

Overall Rating: 8/10

The main highlight to Bogwangsa Temple, both inside and out, is the Daeungbo-jeon Hall. From the unique paintings that adorn the exterior of the main hall, to the main altar triad and older paintings, the Daeungbo-jeon Hall is pretty impressive. Other things to keep an eye out for is the stunning Sanshin (Mountain Spirit) painting inside the Sanshin-gak Hall, the Manse-ru Pavilion at the entry of the temple grounds, and the interior of the Jijang-jeon Hall. Bogwangsa Temple has a great overall atmosphere to it, so it’s definitely worth a visit out to Paju, Gyeonggi-do.

The Daeungbo-jeon Hall at Bogwangsa Temple.
The painting dedicated to Munsu-bosal (The Bodhisattva of Wisdom) that adorns the exterior of the Daeungbo-jeon Hall.
Joined by this image of a white tiger.
And this painting of Bohyeon-bosal (The Bodhisattva of Power).
A look inside the Daeungbo-jeon Hall.
The mural of Dokseong (The Lonely Saint) inside the main hall.
And joined by this Shinjung Taenghwa (Guardian Mural) inside the Daeungbo-jeon Hall.
The Beomjong-gak Hall.
A painting dedicated to an all-white Gwanseeum-bosal (The Bodhisattva of Compassion) that adorns the exterior of the Gwaneum-jeon Hall.
A look through the entry doors at the main altar inside the Gwaneum-jeon Hall.
A look inside the Jijang-jeon Hall.
The modern three-story pagoda with the Eungjin-jeon Hall in the background.
The 12.42 metre tall Buddha at Bogwangsa Temple.
A look inside the Eungjin-jeon Hall.
A tiger and Sanshin (Mountain Spirit) painting that adorns the Sanshin-gak Hall.
And the statue and painting dedicated to Sanshin inside the shaman shrine hall.
The Eosil-gak Hall.
With this black memorial tablet of Royal Noble Consort Sukbin Choe, who was the mother of King Yeongjo of Joseon, inside the diminutive shrine hall.

~별(로) “By” | Live Class Abridged

In my most recent Korean class on Sunday (LIVE on YouTube) I taught about the form 별(로), which is a suffix that’s added to the end of a noun to mean “by (noun).” This is different from the adverb 별로, which I also reviewed in the beginning of the stream. Use a noun with 별로 when it’s being used as an adverb, or 별 when it’s not (such as in compound nouns).

The post ~별(로) “By” | Live Class Abridged appeared first on Learn Korean with GO! Billy Korean.

From Beginner to Fluent: Learning Korean for English Speakers

Man studying Korean on laptop with South Korean & U.S. flags, text 'Learning Korean for English Speakers'How long does it take to learn Korean as an English speaker? On average, it might take around 1-2 years to reach a conversational level with consistent study and about 3-5 years to achieve fluency. However, remember that the key to success is… CONTINUE READING

Learn to read Korean and be having simple conversations, taking taxis and ordering in Korean within a week with our FREE Hangeul Hacks series: http://www.90DayKorean.com/learn

Korean lessons   *  Korean Phrases    *    Korean Vocabulary *   Learn Korean   *    Learn Korean alphabet   *   Learn Korean fast   *  Motivation    *   Study Korean  

 


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Jingwansa Temple – 진관사 (Eunpyeong-gu, Seoul)

An Amita-bul (Buddha of the Western Paradise) Relief at Jingwansa Temple in Eunpyeong-gu, Seoul.

Temple History

Jingwansa Temple is located in the southwestern part of Bukhansan National Park in Eunpyeong-gu, Seoul. It’s claimed that Jingwansa Temple was first built during the reign of Queen Jindeok of Silla (r. 647–654 A.D.) as a small temple known as Sinhyeolsa Temple. It would be rebuilt much larger in 1010 and renamed Jingwansa Temple. Jingwansa Temple was built by King Hyeonjong of Goryeo (r. 1009-1031) in appreciation of the Buddhist monk Jingwan, who had saved the life of the king during his ascension to the throne.

More specifically, King Mokjong of Goryeo (r. 997-1009) didn’t have a son, so Wang Sun (future King Hyeongjong of Goryeo) was named as his heir. Wang Sun was born as a result of an affair between Wang Uk (posthumously known as Anjong of Goryeo) and his widowed niece, Queen Heonjeong (c. 960/5–993 A.D.), who was the wife of King Gyeongjong of Goryeo (r. 975–981 A.D.). As a result of this affair, his father, Wang Uk, was exiled and his mother died in childbirth.

While Wang Sun was the heir of the childless King Mokjong of Goryeo, the queen dowager, Queen Dowager Cheonchu (964-1029) wanted her own child to be the next king. She had had her child with her lover Kim Chiyang (?-1009). The queen dowager forced Wang Sun to become a monk. And even then, she sent assassins to kill Wang Sun. However, the abbot of Jingwansa, Jingwan, hid the future king.

Eventually, and in 1009, the military inspector of Seobukmyeon, Kang Cho (964-1011), overthrew King Mokjong of Goryeo and had Wang Sun installed as the next king of Goryeo, King Hyeonjong of Goryeo.

During the Joseon Dynasty (1392-1910), Jingwansa Temple served as a site for the state-sponsored Land and Water Ceremony, which is known as “Suryukjae” in Korean. Then during the reign of King Sejong the Great (r. 1418-1450), a government-run library, known as a “Sagadokseodang” in Korean, was established on the temple grounds. The library served as a place for scholars and intellectuals to engage each other and read. They also studied the Korean writing system, which we now know as Hangeul.

Later, and during the Korean War (1950-53), the temple suffered extensive damage with only a a handful of shrine halls remaining undamaged. These were the Dokseong-gak Hall, the Nahan-jeon Hall, and the Chilseong-gak Hall. Starting in 1963, and taking place over a thirty year period, Jingwansa Temple was rebuilt. It was also at this time that Buddhist nuns, known as “bhikuni,” took charge of the temple.

Temple Layout

You first approach the temple grounds through one of the entries to Bukhansan National Park. Along the way, you’ll pass by a rather slender Iljumun Gate. This is the first of two Iljumun Gates at the temple. Because a little further up the trail, you’ll come to the second Iljumun Gate; this time, with stone pillars. Further along, and carved on a stone, is a relief of Amita-bul (The Buddha of the Western Paradise). Across the stream, and as you near the main temple courtyard, you’ll see an older five-story stone pagoda.

To your left, you’ll see the two-story Boje-ru Pavilion that welcomes you to the main temple courtyard. The first story of the structure acts as an entry to the temple, while the second story acts as a hall for larger dharma talks. To the immediate left and right of the Boje-ru Pavilion is the administrative office and nuns’ dorms.

Straight ahead of you, on the other hand, is the Daeung-jeon Hall. The exterior walls are adorned with simple, yet graceful, images from the Shimu-do (Ox-Herding Murals), as well as images of Munsu-bosal (The Bodhisattva of Wisdom) and Bohyeon-bosal (The Bodhisattva of Power). And if you look up at the signboard for the Daeung-jeon Hall, you’ll find two ornate dragons on either side of it. Stepping inside the Daeung-jeon Hall, you’ll find a main altar triad centred by Seokgamoni-bul (The Historical Buddha) and joined on either side by Munsu-bosal and Bohyeon-bosal. And on the far right wall, you’ll find a modern Shinjung Taenghwa (Guardian Mural).

To the right of the Daeung-jeon Hall is the Myeongbu-jeon Hall. The exterior walls are adorned with various murals depicting the afterlife and the Buddhist Underworld. Stepping inside the Myeongbu-jeon Hall, you’ll find a green-haired image of Jijang-bosal (The Bodhisattva of the Afterlife) all alone on the main altar. Jijang-bosal sits beneath a rather ornate datjib (canopy) with a a golden manja symbol at its centre. To the right and left of Jijang-bosal are seated images of the Siwang (The Ten Kings of the Underworld).

To the right of the Myeongbu-jeon Hall is the compact Dokseong-gak Hall. Housed inside this shaman shrine hall is a beautiful, longer painting dedicated to Dokseong (The Lonely Saint). A beautiful twisted red pine appears alongside Dokseong in this painting. Also housed inside the Dokseong-gak Hall is a replica painting of Sanshin (The Mountain Spirit). The eyes of the tiger joining Sanshin in this painting are pretty intense.

Next to the Dokseong-gak Hall is the Chilseong-gak Hall. Housed inside this shaman mural is an older mural dedicated to Chilseong (The Seven Stars). Also housed inside the Chilseong-gak Hall is a replica of the “Seoul Jingwansa Taegeukgi,” which is a Korean Treasure. The original was discovered inside the Chilseong-gak Hall when the shaman shrine hall was undergoing repairs. The cloth flag was discovered wrapped around nineteen copies of a Korean Independence newspapers. Judging from the date of the newspapers, the historic Korean flag was produced around the March 1st, 1919. The historic flag measures 89 cm wide and 70 cm long. It was made by painting the taegeuk symbol and bars over a Japanese flag. This is the only known flag where the Korean flag was painted over a Japanese flag; and as such, it’s of tremendous historical importance.

And the final shrine hall that visitors can explore at Jingwansa Temple is the Nahan-jeon Hall next to the Chilseong-gak Hall. The exterior walls are adorned in fading, but fascinating, images dedicated to the Nahan (The Historical Disciples of the Buddha). Stepping inside the Nahan-jeon Hall, you’ll find a main altar occupied by a triad of statues centred by Seokgamoni-bul and joined on either side by equally golden images of Mireuk-bul (The Future Buddha) and Yeondeung-bul (The Past Buddha). Also occupying the interior of the Nahan-jeon Hall are statues and paintings dedicated to the Nahan.

How To Get There

From the Gupabal Subway Station stop #320, which is located on line #3 of the Seoul subway system, you’ll need to go out exit #3 and take Bus #7211 to get to Jingwansa Temple. The bus ride should take twelve minutes over nine stops. You’ll need to get off at the “Hanago, Samcheonsa, Jingwansa-ipgu – 하나고, 삼천사, 진관사입구 하차” bus stop. From here, you’ll need to walk about 850 metres, or 15 minutes, to the east to get to Jingwansa Temple.

Overall Rating: 7.5/10

One of the main highlights to Jingwansa Temple is its location inside the southern boundaries of Bukhansan National Park. In addition to all of this natural beauty and the meandering stream that joins you as you near the temple grounds are the shaman murals inside both the Dokseong-gak Hall and the Chilseong-gak Hall. Also, the Daeung-jeon Hall is both beautiful inside and out as is the Myeongbu-jeon Hall. But if you’re going to Jingwansa Temple, you should probably visit neighbouring Samcheonsa Temple, which is connected by a hiking trail near the Iljumun Gate. The hike should take about 25 minutes over 900 metres, and it’s well-worth it, so keep Samcheonsa Temple in mind when visiting Jingwansa Temple.

The first Iljumun Gate at Jingwansa Temple.
The second Iljumun Gate at the temple.
Walking through the Boje-ru Pavilion.
One of the guardians that adorns the entry doors to the Boje-ru Pavilion.
The Daeung-jeon Hall at Jingwansa Temple.
The dragons that appear on either side of the signboard to the main hall.
A look inside the Daeung-jeon Hall.
A rather unique stele base to the left of the main hall.
One of the Underworld murals that adorns the exterior of the Myeongbu-jeon Hall.
The main altar inside the Myeongbu-jeon Hall of a green-haired statue of Jijang-bosal (The Bodhisattva of the Afterlife).
The Dokseong-gak Hall.
The mural dedicated to Dokseong (The Lonely Saint) inside.
Joined by this replica painting of Sanshin (The Mountain Spirit).
The Chilseong (Seven Star) mural inside the Chilseong-gak Hall.
The “Seoul Jingwansa Taegeukgi” found inside the Chilseong-gak Hall from 1919. (Picture courtesy of KHS).
One of the murals dedicated to the Nahan (The Historical Disciples of the Buddha) that adorns the exterior of the Nahan-jeon Hall.
A look inside the Nahan-jeon Hall.
And the Jong-ru Pavilion at the temple.

Can KOREANS Actually Read CHINESE Characters? | HANJA Interview (한자)

I asked Koreans to guess the meanings of several Hanja (Chinese character) and was surprised by what they guessed. Do you know any of these characters? Can you read any of the idioms? Let me know here, or in the comments of the video!

What should I ask Koreans next?

The post Can KOREANS Actually Read CHINESE Characters? | HANJA Interview (한자) appeared first on Learn Korean with GO! Billy Korean.

Samcheonsa Temple – 삼천사 (Eunpyeong-gu, Seoul)

The “Rock-Carved Standing Buddha at Samcheonsa Temple Site” at Samcheonsa Temple in Eunpyeong-gu, Seoul.

Temple History

Samcheonsa Temple is located in Bukhansan National Park to the north of neighbouring Jingwansa Temple in Eunpyeong-gu, Seoul. Additionally, Samcheonsa Temple is situated in the very scenic Samcheonsa-gaegok Valley. There are very few historical records about Samcheonsa Temple, so it’s difficult to pinpoint an exact date as to when the temple was first founded; however, it’s claimed that Wonhyo-daesa (617-686 A.D.) first founded the temple in 661 A.D.

Since the temple’s founding, a detailed history of the temple is unknown. In the “Goryeosa,” which was first published in 1451, it claims that the monks of Samcheonsa Temple were found to have made alcohol from rice and were punished for it during the reign of King Hyeonjong of Goryeo (r. 1009–1031). Then according to the “Dongguk Yeoji Seungram and the Bukhanji,” which was compiled in 1481, the temple flourished, once more. In fact, Samcheonsa Temple was doing so well that it was able to accommodate some three thousand monks. And it’s from this that the temple gets its name.

During the Imjin War (1592-98), the temple was used as a base for the Righteous Army. However, it was later partially destroyed by fire by the invading Japanese. The temple would eventually be closed by the 18th century having existed, in part, after the destructive Imjin War. In 1960, Samcheonsa Temple was rebuilt by the monk Seongun. It was further expanded in 1978. And in 1988, the temple obtained three sari (crystallized remains) of the Historical Buddha, Seokgamoni-bul, from Myanmar. With these sari, the temple built a nine-story pagoda that stands out in front of the temple grounds.

Samcheonsa Temple is home to one Korean Treasure, it’s the “Rock-Carved Standing Buddha at the Samcheonsa Temple Site,” which is Korean Treasure #657.

Temple Layout

From the diminutive temple parking lot, you’ll first encounter the previously mentioned nine-story stone pagoda that houses the sari of the Historical Buddha, Seokgamoni-bul. Crowning this pagoda is a replica of a golden “Lion Capital of Ashoka.” As for the pagoda itself, the base is adorned with reliefs of guardians, while each of the body stones is adorned with an assortment of various Buddhas and Bodhisattvas.

Beyond this ornate pagoda, and the statue of Jijang-bosal (The Bodhisattva of the Afterlife) on the heights above, you’ll come to the Iljumun Gate. The doors to this entry gate are adorned with wonderful paintings of Narayeon Geumgang and Miljeok Geumgang (Heng and Ha). Mounting the stone stairs, you’ll find stone sculptures bookending the flight of stairs. At the front of these sculptures are images of fierce dragons. And to the rear of these dragons are images of the Dharmachakra (Wheel of the Dharma).

Having mounted the stairs, you’ll find a lower courtyard filled with beautiful lotus flowers and a wall filled with Palsang-do (The Eight Scenes from the Buddha’s Life Murals). To the right of these paintings is the administrative office and gift shop at Samcheonsa Temple. Out in front of these structures, and underneath a red pine, is a stone statue dedicated to Gwanseeum-bosal (The Bodhisattva of Compassion). Before you mount the next set of stairs, you’ll find a wall with all ten murals from the Shimu-do (Ox-Herding Murals) in one painting. And if you look closely, you’ll notice in the bottom right corner the “In the World (or Return to Society),” which is the tenth mural in the set. But instead of being a mural depicting an unknown past, this mural depicts a modern cityscape with Buddhist names for buildings like the “Mandala Byeongwon (hospital).”

Climbing another set of stairs, you’ll finally arrive at the Daeungbo-jeon Hall at Samcheonsa Temple. Up near the signboard for the Daeungbo-jeon Hall, you’ll find two large dragons with little claws. Stepping inside the Daeungbo-jeon Hall, you’ll find a golden altar. In the centre of this main altar triad is an image of Seokgamoni-bul (The Historical Buddha), who is backed by an ornate golden relief. And hanging on the far right wall is a large, modern Shinjung Taenghwa (Guardian Mural).

Up another set of stairs, you’ll enter into the upper courtyard that houses the historic “Rock-Carved Standing Buddha at Samcheonsa Temple Site,” which is the only Korean Treasure at Samcheonsa Temple. This carving to the right is carved from the face of a granite outcropping. It’s presumed to date back to the early part of the Goryeo Dynasty (918-1392). It’s also presumed to have been located at the entrance of the original Samcheonsa Temple. The rock image measures 3.03 metres in height. In 1979, the carving was established as a Korean Treasure.

To the right of the “Rock-Carved Standing Buddha at Samcheonsa Temple Site” are a cluster of shrine halls. Nearly perched over top of this Korean Treasure is a two-story structure. The first story of the structure is one of the nicest Nahan-jeon Halls in Korea. The five hundred statues of the Nahan (The Historical Disciples of the Buddha) inside are stunning. Outside, and adorning this shrine hall, is a large single mural that depicts the traditional sixteen Nahan found in Seon Buddhism. As for the second story of this structure, you’ll find an equally impressive Sanshin-gak Hall. The exterior walls are adorned with murals dedicated to the Sinseon (Taoist Immortals) and a “Tiger Smoking a Pipe.” Stepping inside the Sanshin-gak Hall, you’ll find a stunning, golden relief dedicated to Sanshin (The Mountain Spirit) in the centre of the main altar. To the right is a modern Chilseong (Seven Stars) mural. And to the left, you’ll find a large mural dedicated to Dokseong (The Lonely Saint). Dokseong is joined by a wonderful twisted red pine in the painting.

Between the Nahan-jeon Hall/Sanshin-gak Hall and the next shrine hall, and occupying this particular courtyard, is a rather large “Ilwol Obong-do” painting. This is strange because this form of painting is typically associated with the presence of the king; however, at Samcheonsa Temple, it simply seems to be Taoist in orientation. The final shrine hall that visitors can explore at the temple is the Dokseong-gak Hall. Stepping inside this shaman shrine hall, you’ll find a stone image of Dokseong (The Lonely Saint) on the main altar. This stone image is backed by a rather long painting dedicated to Dokseong. And overtop of these two images are a pair of dragons, one gold and one blue, that are seemingly chasing a golden wisdom pearl.

How To Get There

From the Gupabal Subway Station stop #320, which is located on line #3 of the Seoul subway system, you’ll need to go out exit #4 and take Bus #7223 to get to Samcheonsa Temple. You’ll need to take this bus for seven stops, or twelve minutes, and get off at the “Hanago, Samcheonsa, Jingwansa-ipgu – 하나고, 삼천사, 진관사입구 하차” bus stop. From where the bus drops you off, you’ll need to head northeast. The signs along the way should guide you. From where the bus drops you off, you’ll need to walk 1.6 km, or 35 minutes (which is uphill in parts).

And if public transportation isn’t your thing, you can simply take a taxi from the Gupabal Subway Station. The taxi ride should take about ten minutes (depending on traffic) over 3.9 km. And it should cost you around 6,000 won (one way).

Overall Rating: 8/10

In a capital filled with hundreds of temples, Samcheonsa Temple can easily be forgotten in the mix. However, it shouldn’t be! It’s filled with beautiful artwork starting with the “Rock-Carved Standing Buddha at Samcheonsa Temple Site.” In addition to this Korean Treasure, you can also enjoy the nine-story pagoda at the entry of the temple grounds that house three sari of Seokgamoni-bul (The Historical Buddha), as well as all of the paintings that seemingly occupy all of the walls at the temple like the Shimu-do (Ox-Herding Murals), the Palsang-do (The Eight Scenes from the Buddha’s Life Murals), the “Tiger Smoking a Pipe” mural, and the “Ilwol Obong-do” painting. In addition to all of these paintings, you can also enjoy the golden altarpieces inside the Daeungbo-jeon Hall and the Sanshin-gak Hall, as well. There’s a lot to enjoy and appreciate at Samcheonsa Temple; and if you’re visiting Samcheonsa Temple, you might as well make the journey to neighbouring Jingwansa Temple, too.

The view as you first approach Samcheonsa Temple.
The nine-story pagoda that houses three sari (crystallized remains) of Seokgamoni-bul (The Historical Buddha) at Samcheonsa Temple.
The decorative finial to the nine-story pagoda reminiscent of the “Lion Capital of Ashoka.”
A look through the Iljumun Gate.
A statue of Gwanseeum-bosal (The Bodhisattva of Compassion) in the lower courtyard.
The all-in-one Shimu-do (Ox-Herding Murals) in the lower courtyard with the modern cityscape buildings that have Buddhist names.
A stunning pink lotus flower in the lower temple courtyard.
The Daeungbo-jeon Hall at Samcheonsa Temple.
The golden main altar inside the Daeungbo-jeon Hall.
The “Rock-Carved Standing Buddha at Samcheonsa Temple Site.”
A fuller look at the Korean Treasure.
A look inside the Nahan-jeon Hall.
The “Tiger Smoking a Pipe” painting that adorns the exterior of the Sanshin-gak Hall.
The stunning, golden Sanshin (Mountain Spirit) relief that adorns the central main altar inside the Sanshin-gak Hall.
Joined by this painting of Dokseong (The Lonely Saint).
The “Ilwol Obong-do” painting at Samcheonsa Temple.
And a look inside the Dokseong-gak Hall.

다는 것이 Intending | Live Class Abridged

This is the abridged version of my most recent live stream from Sunday about ~다는 것이, a grammar form that’s used to mean you were intending to do something, but instead did something else.

Currently I do two live stream classes in a row on Sundays, followed by one Sunday off.

The post 다는 것이 Intending | Live Class Abridged appeared first on Learn Korean with GO! Billy Korean.

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