Jan 25, 2026 – Day 2 of the India Pilgrimage, Sarnath
Hello. The second day of the 35th India Pilgrimage has dawned in Sarnath. Today, Sunim conducted an ordination ceremony in Sarnath and met with the head monks of Thai and Myanmar temples in the afternoon. In the evening, he gave online Dharma talks for the Enlightenment Day ceremony and the graduation ceremony of Jungto Dharma School.
2,600 years ago in Sarnath, five ascetics became the Buddha’s first disciples. With this, the Buddha, the Dharma (teachings), and the Sangha (community of practitioners) were established. These “Three Jewels” became the foundation that allowed Buddhism to be transmitted to us through thousands of years. And today, 500 Jungto practitioners vowed to follow the Buddha’s teachings in the same place.
After completing morning practice and meditation, Sunim had breakfast and edited manuscripts. At 9:45 AM, he left his accommodation and traveled to Sarnath.
Upon arriving in Sarnath, Sunim paid respects at the Dharmarajika Stupa, built at the site of the first sermon, and then at the Dhamek Stupa, which commemorates the location of the Buddha’s second sermon.
The pilgrimage group of over 500 people had arrived earlier and were sitting neatly in front of the Dhamek Stupa.
When the assembly requested a Dharma talk with three prostrations, Sunim explained the significance of the Sarnath sacred site to the pilgrimage group.
“We are now taking our first steps of pilgrimage at Sarnath near Varanasi, where the Buddha first turned the wheel of Dharma. Currently, we are facing southeast, and if you go about one kilometer to the right from the direction you’re looking, there is the Chaukhandi Stupa. It’s called that because it’s where the five bhikkhus welcomed the Buddha. However, in reality, they didn’t welcome him.
Sarnath, Where the Wheel of Dharma First Began to Turn
This forest was a place where corpses were disposed of at that time, so it was rarely visited by people. When the Buddha quietly entered this forest, the five ascetics saw the Buddha approaching from afar. The five bhikkhus said to each other: ‘Isn’t that Gautama?’ ‘Why is he coming here?’ ‘Wasn’t Gautama someone who gave up his practice?’ ‘We can’t stop him from coming, but even if he comes close, let’s not show him the courtesy due to a practitioner.’
At that time, there was a kind of mutual courtesy among practitioners. They would bring water for a practitioner who had traveled far to wash their feet and prepare a seat for them after washing. However, they agreed not to show such courtesy because they considered Gautama not a practitioner but a fallen person who had abandoned ascetic practice. They only agreed to greet him since he was someone they had lived with before.
As the Buddha approached closer, the scripture describes very interestingly how the minds of the five bhikkhus moved. Just as a bird in a cage becomes anxious or excited and flutters about when a person approaches, they ultimately couldn’t stay still – one went to fetch water, and another prepared a seat.
Usually, when someone we dislike comes, what do we do? We smile outwardly without showing our feelings, but inwardly we close our hearts. However, while these practitioners consciously agreed not to show courtesy, their hearts were already showing courtesy. Although the thought ‘Gautama is not a practitioner’ still remained, the trust built during six years of practicing together remained deep in their hearts. However, they greeted him like this: ‘Friend Gautama, you look well.’
To us, this phrase means ‘you look well,’ a compliment, but from the perspective of the ascetics at that time, it carried a hint of sarcasm. It meant, ‘You gave up asceticism and pursued pleasure, eating well and living comfortably, and now you look healthy.’ However, the Buddha smiled and said:
‘Do not call me Gautama anymore. Call me Tathagata.’
The term ‘Mr. Gautama’ was an honorific at that time. It was an expression similar to ‘Mr. So-and-so.’ However, ‘Tathagata’ means ‘Thus-Gone One,’ or ‘one who has neither come nor gone.’ Then the five ascetics asked, ‘Does this mean you have attained the subtle Dharma?’
When the Buddha answered ‘Yes,’ they could not readily believe him. It was difficult for them to accept that someone who had not achieved enlightenment despite such severe asceticism had attained it after abandoning his practice. Seeing their doubt, the Buddha asked:
‘O five ascetics, during the six years we spent together, have I ever told a lie even once?’
Searching their memories, they realized that Gautama had never told a lie. At that moment, their trust was restored. When they let go of the thought that he was ‘someone who had abandoned practice,’ they remembered he was not someone who would lie. So the five ascetics said:
‘Then please share that excellent Dharma with us as well.’
Thus, the formal request for the Dharma was established. The Buddha did not expound the Dharma unless it was requested.
What Did the Buddha First Teach After His Enlightenment?
They moved about one kilometer deeper into the forest. In the early evening, they all entered deep meditation together. At midnight, they released their meditation and relaxed their minds. Then in the latter part of the night, at dawn, the Buddha expounded the Dharma of enlightenment to his five old friends.
‘Practitioners should abandon extremes and follow the Middle Way.’
This was the first teaching. It was a teaching to let go of all paths that lean to extremes on either side. Following this, he taught the second teaching: ‘This is suffering. This is the cause of suffering. This is the cessation of suffering. This is the path to maintain a state where suffering does not arise again.’ These are the Four Noble Truths. He then taught the Noble Eightfold Path, the eight ways to never fall into suffering again.
After hearing this Dharma talk, one of the five, Kondañña, attained enlightenment. In Chinese, he is called Qiaochen Ru (憍陳如). Like a lamp being lit in the dark night, his mind opened brightly and wisdom emerged. Kondañña rose from his seat and paid respects to the Buddha as his teacher. The Buddha rejoiced, saying, “Oh, Kondañña has attained enlightenment. Kondañña has understood the Dharma!”
As you entered, did you see the traces where only the foundation remains of a stupa by the entrance? That is the Dhammarajika Stupa, the Dharma Wheel Stupa, built at the site of the first teaching. It is a stupa symbolizing the ‘wheel of Dharma.’ The stupa built at the site of the second teaching is the Dhamek Stupa that you see before you now. This stupa still remains in its grand scale today.
The dialogue continued, and after three more days, two more people attained enlightenment. The three who had attained enlightenment went out for alms, while the Buddha and the two others continued their dialogue. The six shared the food that the three had obtained through alms while continuing their conversation. In other words, just like at the ‘Awakening Retreat,’ they continued their practice without going anywhere until they attained enlightenment.
Three days later, the bhikkhu called ‘Assaji’ was the last to attain enlightenment. Thus, all the names of the five bhikkhus have been introduced. The first was Kondanna, and the last was Assaji. With this, the Three Jewels (Sambo), the most precious treasures for practitioners, were established: the Buddha who attained enlightenment by himself, the Dharma which is the teaching through which the enlightened one helps the unenlightened attain enlightenment, and the Sangha, those who have attained enlightenment by hearing the teaching. Sangha is a plural form referring to practitioners. One does not become a practitioner simply by shaving one’s head and wearing monastic robes. The Sangha mentioned here means ‘those who have attained enlightenment.’
Thus, the Buddha, Dharma, and Sangha—the Three Jewels—were first established here. While the first sermon was directed to the five bhikkhus, the scope of that first teaching can be considered to include Yasa and his friends, as well as Yasa’s family.”
Sunim concluded his explanation of the sacred site after describing the story of Bhikkhu Yasa’s ordination and how his family and friends also attained enlightenment, resulting in 61 arhats, and explaining that the historic declaration to “go forth and spread the Dharma” was made at this place. The assembly then read sutras related to Sarnath and practiced meditation.
Next, a precept ceremony was conducted. The precept ceremony is a ritual for receiving the precepts that practitioners must observe. The pilgrimage group chanted the Three Refuges and the Heart Sutra while facing the Dhamek Stupa. They then invited Sunim to serve as the precept master.
Sunim explained the five precepts that practitioners must observe. Before receiving the precepts, the assembly repented for wrongdoings committed knowingly or unknowingly over the years and performed a purification ritual.
After the time of repentance, the pilgrimage group once again took refuge in the Three Jewels and made a commitment to observe the five precepts.
When the pilgrimage group made their determination and vow to receive and observe the precepts, Sunim offered blessings to the assembly.
“For 13 days, we have followed the Buddha’s teachings and walked in the Buddha’s footsteps, seeing, hearing, and practicing, aspiring to live like the Buddha. We will walk step by step through the Buddha’s ten sacred sites, wearing the kasaya and carrying the bowl, dedicating ourselves as practitioners. May the merit of receiving the precepts and making vows today be dedicated to all suffering beings, so that their suffering may cease.”
Following this, a ceremony for conferring kasaya (Buddhist robes) and bowls took place. The kasaya is the robe worn by practitioners, and the bowl is the vessel used by practitioners.
“The kasaya and bowls being bestowed now will be returned in Sankasia after 13 days. Since you have received the precepts, from now on, during this pilgrimage, you will live like the Buddha. I will now bestow the kasaya and bowls. When I say ‘I offer you the kasaya and bowls,’ please respond ‘We have received them well’ and slightly raise the kasaya and bowls above your forehead. I offer the kasaya and bowls to the ordained practitioners.”
“Now, everyone please put on your kasaya.”
The assembly put down their bowls and began putting on their kasaya. The leading Dharma teachers helped those who were still unfamiliar with wearing the kasaya.
When all the pilgrims had donned their kasaya, Sarnath’s Deer Park was bathed in yellow. Even passing foreigners stopped in their tracks to observe the scene.
The assembly offered prostrations toward the Dhamek Stupa and then requested a Dharma talk from Sunim.
“All preparations for beginning the pilgrimage are now complete. As practitioners, we have offered prostrations and offerings here where the Buddha first turned the wheel of Dharma.
The Buddha did not deliberately practice asceticism to torment himself during those six years, but he practiced in the forest without sleeping or eating. In his youth, he experienced the extremes of pleasure, and during his practice, he also experienced the extremes of asceticism. However, he clearly realized that neither path led to liberation.
The Path of Recognizing Desire: The Middle Way First Taught at Sarnath
We have desires. When desires are fulfilled, pleasure arises; when they are not fulfilled, suffering arises. Although pleasure and suffering seem like complete opposites, the Buddha discovered that they share the same root. That root is desire.
Dealing only with surface phenomena while leaving the root intact is completely different from going to the root itself. What the Buddha discovered was that ‘both asceticism and hedonism ultimately share one root.’ They are the same in that both are rooted in desire. Therefore, when one becomes free from desire, both pleasure and suffering disappear. That is when the cycle of rebirth is broken. This was the Buddha’s new discovery.
To enter this path of liberation, the Buddha first taught us to avoid the two extremes of asceticism and indulgence. He meant that we should not just look at surface phenomena but go to their root. When desires or cravings arise, how do we respond? Do we suppress them or follow them? This is the question.
However, if you suppress it, you suffer from stress, and if you follow it, you receive karmic consequences, so either way you cannot escape from suffering. That’s why the path presented by the Buddha was completely different. He taught to simply recognize desire as desire. This ‘awareness’ is the new path discovered by the Buddha.
When the Buddha first taught his disciples here, he considered this perspective most important. Without establishing the right view of the Middle Way, it is difficult to attain enlightenment no matter how diligently one practices. That’s why his first teaching was about the Middle Way – ‘avoid extremes.’ The Middle Way mentioned here doesn’t mean choosing something moderate between this and that. It means penetrating to the essence.
The second teaching is the Noble Truth of Suffering (dukkha-sacca). This is the truth that our life is suffering. The suffering mentioned here doesn’t refer only to what we commonly think of as suffering. Because pleasure turns into suffering, and suffering turns back into pleasure in an endless cycle of samsara, even that pleasure is suffering. Only when we penetrate this point can we say we ‘know suffering.’ To realize ‘this is suffering’ means to clearly recognize that pleasure is suffering.
The cause of suffering is grasping, or attachment, which arises from desire. So after recognizing desire, we should not respond to it. We neither follow desire nor reject it. For example, when the thought ‘I want to eat’ arises, we neither think ‘I should eat’ nor ‘I shouldn’t eat.’ We simply recognize, ‘Ah, there’s a desire to eat.’ In this way, the Buddha discovered the path to liberation from anguish.
Your offering of food, performing prostrations, and receiving the kasaya during this pilgrimage are cultural practices according to Buddhist tradition. They are neither good nor bad. However, we should always be curious about the essence of Buddha Dharma as we listen to teachings and examine ourselves. You cannot attain enlightenment by looking at others. You must look at yourself.
Just last evening when I asked, ‘This will be difficult, are you sure you’ll be okay?’ you all answered, ‘We’re fine,’ ‘It’s good.’ But what happens when the Dharma talk goes on a bit longer? Instead of thinking, ‘Sunim is giving us such a long Dharma talk, we should listen even if it means skipping a meal,’ the reaction that arises is, ‘Oh, I’m hungry.’ Shouldn’t you be happier the longer the Dharma talk goes on? But that’s not how it works. This shows that the mind inherently contains such contradictions. When you clearly realize this contradiction at a certain moment, a new world finally opens up. What’s important is not maintaining a constantly good state of mind. It’s natural for the mind to feel good and bad. The point is not to be dragged around by these good and bad feelings, but to observe the mind that changes so quickly from one state to another.
For example, when you press lightly on the skin, it becomes acupressure, but press just a little harder and it becomes pain. When you get close to someone, it becomes love, but get just a little closer and it becomes harassment. Where does this difference come from? The moment you realize these subtle differences and contradictions, the great walls of bondage that have been binding you collapse. That’s why we call this the ‘subtle Dharma.’ You’ve heard the phrase ‘the unsurpassed, profound, and subtle Dharma’ (無上甚深微妙法), haven’t you? It’s truly difficult to express in words. It’s too easy to call it difficult, yet too incomprehensible to call it easy. It’s like how difficult it is for a non-smoker to explain how easy it is not to smoke. For non-smokers, it’s easy, but for smokers, it’s incomprehensible and feels unbearably difficult.
The Buddha first presented this Dharma 2,600 years ago, and his teachings created a great wave in the world at that time. As time passed, they became conceptualized and remained as theory, until they came to China and caused another breakthrough under the name of ‘Seon (禪)’. However, even that has now become diluted.
You too must awaken to this Dharma and reach a state where it’s fine to live long or die early, fine to be here or there, fine to live with this person or not. Of course, it’s not easy. Even though you’ve come on this pilgrimage, you should be fine whether you stay here until the end or travel to various places. It should be fine whether you see many sights or remain still and comfortable. I hope you can attain this state where anything is fine. Only then can you become free from eating, wearing clothes, and sleeping. Saying ‘I won’t eat’ through fasting is a matter of determination and resolve. However, to become free from eating, you must be free from both eating and not eating. Not eating alone is not freedom. This teaching of No Everlasting Abiding Dharma was first expounded right here.”
After the Dharma talk, Sunim and the pilgrimage group made a declaration to spread the Dharma. It was their commitment to share the Buddha’s teachings with more people.
“…Practitioners, now go forth among all celestial and human beings to liberate them. For the benefit of many, for the happiness of many, to bring concrete benefit and happiness in reality, depart quickly…(omitted)”
After completing the declaration, Sunim and the assembly began circumambulating the stupa. The chanting of “Shakyamuni Buddha” gradually grew louder, filling all of Sarnath. The procession of about 500 people following Sunim formed one massive wave, their flowing kasayas moving in unison.
After completing the five-hour pilgrimage at Sarnath, everyone gathered for a commemorative photo. The assembly then headed to the Sarnath Museum while Sunim returned to the accommodation.
Sunim arrived at the accommodation at 3:30 PM, had a late lunch, and rested briefly. At 5:30 PM, he met with the abbot of the Thai temple.
The Thai temple in Sarnath has been providing accommodation for the Jungto pilgrimage group for four years since COVID-19. This year too, the Thai temple abbot welcomed Sunim and said they could stay anytime. Thanks to this kindness, the assembly could stay comfortably. Sunim expressed his gratitude with gifts and a donation, and the abbot presented him with a Dharmachakra statue and an Ashoka pillar replica.
Sunim immediately moved to the Myanmar temple for the Enlightenment Day Eve broadcast. Enlightenment Day commemorates the day the Buddha attained enlightenment. Before the broadcast, he met with the Myanmar temple abbot. This was the same person who had provided accommodation for the pilgrimage group during last year’s pilgrimage. The abbot, who introduced himself as Rakhine, was also engaged in helping those in need.
Sunim expressed his desire to help inside Myanmar but mentioned the difficulties in accessing the area. The Myanmar temple abbot replied that it would not be easy.
“The government is controlling too many things. They’re blocking all relief organizations, so even I find it difficult to provide support inside Myanmar. To get inside, you would need unofficial connections.”
“Yes, I understand. If you can help, JTS is ready to provide support anytime.”
“Yes, Venerable. I would also like to help with your work.”
As broadcast time approached, they concluded their conversation. At 6 PM, Sunim connected online for the live broadcast of the Enlightenment Day Eve Dharma Assembly. It was 9:30 PM in Korea. The video team had prepared everything in advance for broadcasting from the accommodation. Following the sound of the jukbi, Sunim began his Dharma talk.
“Today is the 7th day of the 12th lunar month. Tomorrow will be the 8th day of the 12th lunar month, the day of the Buddha’s enlightenment. After practicing throughout the night, the Buddha finally attained enlightenment at dawn the next day. On this meaningful day, we Jungto practitioners have gathered together on this eve of enlightenment to practice with united hearts.
The Teaching of Enlightenment Eve: Entering Meditation Through Awareness
We often say we are meditating, but in reality, we are frequently lost in thoughts. ‘My legs hurt,’ ‘My back itches.’ As we get pulled around by bodily sensations, thoughts continue: ‘Should I stretch my legs?’ ‘Should I scratch my back?’ Sometimes old memories arise, and while our body sits here, our mind travels to the past. Our thoughts wander here and there because of tomorrow’s tasks or sudden ideas. We commonly call this state ‘indulging in delusions.’ Even though we maintain our posture and sit impressively on the outside, our minds remain busy inside. It’s difficult to say we’ve entered meditation or are properly meditating in such a state.
True meditation refers to a state where thoughts have ceased. While proper posture is important, what matters most is stopping discriminating thoughts of ‘Should I do this or that?’ If we keep holding onto thoughts like ‘Should I endure the pain?’ or ‘Should I stretch my legs?’ we cannot enter meditation. When there is pain, simply be aware: ‘There is pain.’ When breath comes in, be aware: ‘Breath is coming in.’ When breath goes out, be aware: ‘Breath is going out.’ When the body itches, be aware: ‘It itches.’ Being aware of sensations, being aware of breathing – in meditation, there is only this awareness.
However, we tend to link thought after thought, creating chains. This might be called thinking, contemplation, or delusion, but it’s difficult to call it meditation. It certainly cannot be called meditative concentration. Gritting your teeth and tensely enduring is not meditation, nor is being in a comfortable but drowsy state. Being comfortable while having various thoughts is also not meditation.
To enter meditation, first the body and mind must be at ease. There should be no tension, no striving, and no intention. Next comes concentration. Concentrating on the breath ultimately means concentrating on sensations. Be aware of the sensations that arise when inhaling and exhaling. Be aware of the sensations occurring here and now, just as they are. When the body itches, don’t think ‘I should scratch’ or ‘I must endure,’ but simply be aware: ‘It itches.’ With eyes closed and at ease, simply be aware of the sensations arising in the body. Ease, concentration, and awareness – these three are key.
So what should we do when we lose awareness? Simply be aware: ‘I lost it.’ There’s no need for self-blame, no need to add thoughts like ‘Why can’t I do this?’ When you lose it, know that you’ve lost it and return to awareness. There is only awareness. Either awareness is maintained, or you become aware of losing it and return – there are only these two. If you’re doing breath meditation, be aware of the breath. If you lose awareness, be aware ‘I lost it’ and return to the breath. This is how awareness continues.
This state of concentrating while at ease is called Right Concentration (正定). Maintaining awareness is called Right Mindfulness (正念), and the persistence of becoming aware again when lost, and again when lost again, is called Right Effort (正精進). Together, Right Concentration, Right Mindfulness, and Right Effort are what we call meditation (禪定).
As you repeatedly practice entering meditation this way, the tension in body and mind naturally releases. Concentration improves, and you can deeply experience ease. Even when your mind becomes excited or tense in daily life, try pausing your activities, closing your eyes, and concentrating on your breath. You’ll quickly recover your ease. Now then, tonight, on this eve before the Buddha attained enlightenment, let us enter meditation together.”
After completing the commemorative Dharma talk, the members of the Sangha practiced together to mark the Day of Buddha’s Enlightenment. They conducted four 30-minute meditation sessions until 1 AM, after which each person wrote their vow of enlightenment, concluding the special practice for the Day of Buddha’s Enlightenment.
After the assembly, Sunim returned to the Thai temple to proofread manuscripts, then went back to the Myanmar temple. At 8 PM, he participated online in the graduation ceremony for the 3rd cohort of Jungto Dhamma School, an English-language Buddhist education program, and gave a Dharma talk. Thirty-five students from around the world connected to the live broadcast in the morning, afternoon, and evening, transcending time zones.
Today’s event celebrated the graduation of students who had studied together for the past five months. After watching a progress report and congratulatory messages from staff members on video, diplomas were awarded. This 3rd cohort produced graduates from seven English-speaking groups as well as the first graduates from the Korean class. Brent Feldman received the diploma on behalf of all students.
After awarding perfect attendance certificates, graduates shared their reflections. Three students shared their graduation thoughts, followed by reflections from family members, friends, and alumni. Everyone comfortably shared honest stories about how Jungto Dhamma School had changed their lives. Here is part of the reflection from student Johanna:
“I was originally an atheist who felt a strong resistance toward religion. So I hesitated a lot about learning Buddhism. But my mother, who attended Buddhist College, changed noticeably. She became much more patient, more understanding, and overall more peaceful and happy. Seeing her transformation made me wonder, ‘What could possibly change a person like this?’ That curiosity led me to join Jungto Dhamma School. Before long, I realized something important. This place is not about believing in a religion. It is about learning how to look at one’s own mind and let go of attachment. I used to live with constant anxiety, clinging to shopping and obsessing over results. Now, I no longer fixate on the past or the future—I can stay present. I feel far more peaceful, and for the first time, I truly understand what inner stability feels like. Now, whenever someone comes to me with their worries, one thought immediately comes to mind: ‘Jungto Dhamma School would definitely help.’ So to anyone who is hesitating, I want to say this: just try it. You will be surprised by how much you can change.”
The students then requested a Dharma talk from Sunim with three prostrations. Sunim congratulated them on their graduation, emphasized the significance of Buddha’s teachings for modern people, and encouraged them to continue their practice.
“I sincerely congratulate you on completing the entire curriculum on the life of Buddha at Jungto Dhamma School. Having previously studied Buddha’s fundamental teachings and practical Buddhist philosophy, and now having completed the study of Buddha’s life, you can truly say you have graduated from Jungto Dhamma School.
I am currently in India. I am meeting with you from Sarnath, near Varanasi, where Buddha is said to have given his first sermon. Starting today, about 500 people will follow in Buddha’s footsteps for two weeks of field study.
When we study Buddha only through books, it’s easy to perceive him as an abstract, god-like being. However, when we visit the actual places where he lived and follow the records while discussing what happened there, we gain a much deeper sense that ‘Ah, this person was a historical and social figure no different from us.’
Seeking Today’s Path Through Buddha’s Life
I believe that today we should not simply believe and follow Buddhism as it has been handed down through tradition. Instead, we need to research anew what kind of environment Buddha lived in 2,600 years ago, what issues he addressed, and what teachings he spread. I think recreating his early teachings in today’s reality is what modern society needs most. This is why half of the Jungto Dhamma School curriculum is dedicated to studying Buddha’s life—his actual lived experience.
Thank you all for completing this course despite the many difficulties you must have faced. Today, we live in an environment completely different from our ancestors. The fact that natural resources are not infinite has now become a clear reality. As a result of our excessive production and consumption, air, water, and waste are polluting the global environment and destroying the foundation of our lives. What we discard doesn’t disappear. It eventually enters our noses and mouths, returning to us. In other words, what we pollute comes back to us.
Our current consumption-centered civilization is creating major risks of climate crisis and environmental pollution. Furthermore, we face entirely new challenges where production overflows due to artificial intelligence and automation, while the number of consumers decreases. Humanity’s long-held wish has been ‘Can we live without working?’ and now that possibility is opening up. However, a new question emerges: would such a life truly bring happiness to humans?
We now face questions about how to live without suffering in this complex society, what kind of life humans should lead in this changed society, and what constitutes a sustainable life. I believe Buddha’s teachings offer new answers to these problems for us today. Studying Buddha’s teachings is not just about pursuing personal comfort, but can be seen as exploring humanity’s future together. I want to walk this path with you and find answers together. I offer my congratulations to all of you who have completed this entire process, and let us continue to practice diligently together.”
Taking Sunim’s words to heart, everyone recited the Four Great Vows and concluded the live broadcast. After taking a group photo together, students entered video conference rooms by group for mindful sharing sessions, completing the graduation ceremony.
After the broadcast, Sunim met again with the Myanmar temple’s abbot for conversation and presented a donation.
“This donation is offered with the hope that it will help support your activities. If cooperation through official channels is possible, JTS is always ready. I hope you can look into ways to help Myanmar.”
After saying goodbye to the abbot, Sunim returned to the Thai temple after 10 PM.
Tomorrow, Sunim will travel to Bodh Gaya, where Buddha attained enlightenment, early in the morning to hold a welcome ceremony for pilgrimage participants at Sujata Academy and visit Pragbodhi Hill and Dungeshwari Cave.
